The Excellence of
Nawafil Solāt
By Sayyid Sābiq
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
thanks is due to Allāh, the Lord of al-‘ālameen.
I testify that there is none worthy of worship except Allāh,
and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.
The terms Sunnah, Mustahabb
(Encouraged), Nawafil (Supererogatory), Tatawwu’ (Voluntary), and Mandûb
(Recommended) are legal rulings that refer to acts that are enjoined
upon us by Islamic Law without being obligatory. They are
interchangeably. They all refer to the same legal ruling. This is the approach
of Fakhr al-Dīn al-Razī.
Al-Subkī
declares: “This is the approach of most Shafi’ie scholars and the vast majority
of the scholars of Islamic jurisprudence.” [Al-Ibhāj
(1/257)] Nevertheless, the particularly encouraged voluntary Solāt is the Sunnah Mu’akkadah (Emphasized
Sunnah).
Two Kinds of Nawafil Solāt
There are two kinds of Nawafil Solāt
which are performed before or after the Solāt
Fardhu.
Firstly, the one performed more frequently
by the Prophet (Sallallāhu ‘alayhi wa sallam). According to
ahadith, their total is ten Rak’ah while in other Ahadith their total is twelve
or fourteen rak’at. They are called Sunnah
Mu’akkadah or As-Sunnan Ar-Rawatib held as Supererogatory Solāt. These solat has great virtues. Whoever is regular with twelve rak’at of Solāt
Sunnah, Allāh promised a house in Jannah. Rasūlullāh
(Sallallāhu’alayhi
wasallam) made a parable that a two light rak’at of which one may feel as
insignificant to add to one deeds, but it is better for anyone than possessing
the whole world.
Secondly, it is the Nawafil which were not
performed regularly by the Prophet (Sallallāhu ‘alayhi wasallam). These are
called Sunnah Ghair Mu’akkadah and are held as Optional Solāt. But the Nawafil have great importance in
creating a special link between the worshipper and Allāh,
and for this reason the believers do not neglect them. Its status in Shari’ah
is the performing of nawafil is rewarding and omission of it is a lost.
The usual practice of the Prophet (Sallallāhu ‘alayhi wa sallam) was to perform As-Sunnan Ar-Rawatib or
Mu’akkadah at home, and this is what he ordained the Muslims.
1 -
The Sunnah Mu’akkadah
1.1 -
The Significance the Solāt Sunnah Mu’akkadah
The At-Tatawwu’, or Nawafil Solāt,
have been legislated to make up for any deficiencies left in the performance of
Fardhu Solāt (Obligatory Solāt).
In Solāt,
there are virtues that are not found in any other form of worship.
Abu Hurayrah (radiyallāhu’anhu)
narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “The first thing a person will be held accountable for
on the Day of Judgment is his Solāt. If they are complete, it will be
written for him that they are complete, but if there is a deficiency in them,
Allāh
would say: "See if My Slave has any supererogatory Solāt. Allāh would also say: “Make up the deficiency in My
Slave’s obligatory Solāt from the supererogatory Solāt;” and
then other actions will be accounted for accordingly.” This is recorded by An-Nasā’ie,
Dawud and others.
‘Aishah (radiyallāhu’anha)
narrated that The Prophet (Sallallāhu’alayhi wasallam) has said: “Whoever is regular with twelve rak’at of Solāt Sunnah, Allāh
will build a house in Paradise: Four raka’āt
before Solātul Dzuhur, two after it, two after the
Maghrib, two after ‘Ishā’ and two before the Solāt al-Fajar.” It was also recorded by the group.
At-Tirmidzi classified this hadith is Hasan Gharib. Umm Habibah (radiyallāhu’anha)
also narrated with same wording. This is recorded by At-Tirmidzi.
Umm Habibah (radiyallāhu’anha)
the Mother of the Believers reported: “I
heard the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) saying: “A house will be built
in Jannah for every Muslim who offers twelve Rak’at of Nawafil Solāt other than the obligatory Solāt in a day and a night (to seek the Pleasure of
Allāh)”.” This
is recorded by Muslim.
This Hadith tells us the merits of Solāt
Sunnah (Nawafil Solāt) and holds promise of (Jannah) for those
who make it a practice.
Ibn ‘Umar (radiyallāhu’anhu)
anhu) reported: “I
performed along with the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) two rak’at of Nawafil Solāt before
Solātul Dzuhur and two after the Dzuhur, and
two after the Solāt al-Juma’ah, and two after the Solāt Maghrib, and two after the Solāt ‘Ishā’.” This is recorded by Al-Bukhari and Muslim.
Abu Umamah (radiyallāhu’anhu)
narrates that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Allāh does not listen to anything from His
slave as He does to the two rak’at (of Nawafil
Solāt)
that he offers. Mercy descends over the servant's head as long as he remains
in Solāt” (This is recorded by Ahmad and
at-Tirmidzi). As-Sayuti grades it sahih.
In his Al-Muwatta, Imām Mālik
says: “It has reached me
that the Prophet (Sallallāhu
‘alayhi wa sallam) said: ‘(Try
to) keep to the straight path although you won’t be able to do so completely;
and know that the best of your deeds is the Solāt,
and only a (true) believer preserves his wudhu’.”
Imām Muslim recorded from Rabi’ah Ibn Malik
Al-Aslami (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said:“Ask (something).” Rabi’ah said: “I ask of you to be your
companion in paradise.” The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Or anything else?” Rabi’ah
said: “That is it.” The Prophet (Sallallāhu ‘alayhi wa sallam) said to him: “Then help me by making many
prostrations (i.e., supererogatory Solāt).”
Many Ahadith Mentioned
the Virtues of Nawafil Solāt
The Prophet (Sallallāhu ‘alayhi wa sallam) said:
· “Prostrate as much as you can, because
whenever you prostrate, Allāh elevates your rank by a degree and
wipes out a sin from your record” (Muslim);
· “Whenever a servant prostrates to Allāh,
Allāh
writes a reward for him, wipes out one of his sins and elevates his rank by one
degree; so prostrate as much as you can” (Ibn
Mājah)
;
· “Solāt
is the best thing that one can do, so perform as many as you possibly can” (At-Tabarāni);
· “Two light rak’at which you may think as
insignificant to add to you deeds, it is better for you than possessing the
whole world”(Ibn Al-Mubārak)
Ahmad and Muslim recorded from Jabir Ibn
‘Abdullah (radiyallāhu’anhu) that the Rasūlullāh (Sallallāhu ‘alayhi
wa sallam) said: “If
one of you offers his Solāt in the Mosque then he should make a
portion of his Solāt in his house, as Allāh
has made his Solāt in his house a means of betterment (for
him).”
Ahmad recorded from ‘Umar (radiyallāhu’anhu)
that the Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “The nawafil Solāt
of a man in his house are a light; whoever wishes should lighten up his house.”
‘Abdullah Ibn ‘Umar (radiyallāhu’anhu)
reports that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Make some of your Solāt
in your houses and do not turn your houses into graves.” This is recorded by Ahmad and Abu Dawud. Abu Dawud recorded from Zaid Ibn Thabit (radiyallāhu’anhu)
on sound authority that the Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “A
person's Solāt in his house is better than his solah
in my masjid, except for the fardhu Solāt.”
These hadith prove that it is preferred to
say one's nawafil Solāt in one’s house since solat in one’s house
are better than those that he performs in the masjid. Imam An-Nawawi
(rahimahullāh) says: “The Prophet (Sallallāhu ‘alayhi wa sallam) encouraged one to offer nawafil in
one's house because then the Solāt are more private and will have less of
a chance of being done for show and will be free from defects that vitiate good
deeds. Furthermore, this will be a blessing for the house as mercy and angels
will descend on it while Satan flees from it.”
It is preferred to prolong the reciting
and by making many rak’at (of Solātul
Tahajjud). The group, except for Abu Dawud,
reported that Al-Mughirah Ibn Shu’bah (radiyallāhu’anhu)
said: “The Prophet (Sallallāhu ‘alayhi wa sallam) would stand and observe Solāt until his feet or shanks swelled. When
he was asked about it, he said: ‘Should I not be a thankful slave?’”
Abu Dawud recorded from ‘Abdullāh Ibn Hubshi al-Khath’ami (radiyallāhu’anhu)
that the Prophet (Sallallāhu
‘alayhi wa sallam) was
asked: “What is the best
deed?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: “Prolonging the qiyam
(standing) [in the Solāt].”Then it was asked: “What is the best
charity?” He replied: “The sacrifice made by one who has little to
give.” Then it was asked: “What is the best migration?” He responded:
“The migration from what Allāh has forbidden.” Then it was asked:
“What is the best jihad?” He replied: “Whoever strives against the polytheists
with his wealth and soul.” They asked: “What is the most honorable death?” He
answered: “He whose blood is spilled and whose horse is wounded.”
It is acceptable for one to make nawafil Solāt while
sitting even though he has the ability to stand. It is also acceptable for one
to make part of such Solāt sitting
and part of them standing even if all of that is in one rak’ah, (i.e., one sits
for part of the first rak’ah and then stands for the rest of it, or vice
versa). All of that is acceptable without any dislike for it. One may sit in
any manner one likes although it is preferable to sit cross-legged. Muslim
recorded that ‘Alqamah asked ‘Aishah (radiyallāhu’anha):
“How did the Prophet (Sallallāhu
‘alayhi wasallam perform the two rak’at while sitting?” She replied: “Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) would recite while sitting and
then when Rasūlullāh (Sallallāhu ‘alayhi wa sallam) wished to make ruku', he (Sallallāhu ‘alayhi wa sallam) would stand and ruku’.”
‘Aishah (radiyallāhu’anha)
narrated : “I
never saw the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) ever sitting while reciting during
The Solāt
Tahajjud until he became old, then he would sit until when about thirty or
forty verses were left of his recital then he would stand, finish the recital
and make ruku’...” This
is recorded by Ahmad, Abu Dawud, at-Tirmidzi, an-Nasā’ie,
and Ibn Majah.
The Nawafil Solāt
may be divided into two types: general and specific Solāt
which are in addition to the fardhu Solāt,
as observed by the Prophet (Sallallāhu ‘alayhi wasallam).In relation to the
general nawafil Solāt, Imām An-Nawawi (rahimahullāh)
said: “If one decides to
make the [general] nawafil (Optional Solāt) and he does not make any intention
concerning the number [of rak`at] he shall make, then he may end the Solāt
after one rak’ah or make it two rak’at or increase it to three or one hundred
or one thousand, and so forth. If he performs a number of [rak`at], without
knowing how many, and then ends it, his Solāt
will still be valid.” There
is no difference of opinion on this. The followers of the Shāfi’ie
School are in agreement with it and there is a text attributed to Ash-Shafi’ie
(rahimahullāh) on this point.
Al-Baihaqi (rahimahullāh)
recorded with a chain of narrators, that Abu Dzarr (radiyallāhu’anhu)
performed many rak’at and then concluded his Solāt.
Al-Ahnaf ibn Qais asked him: “Do
you know if you finished on an odd or an even number?” Abu Dzarr (radiyallāhu’anhu)
replied: “Even if I do not know, Allāh knows. I heard my friend Abu al-Qasim
(Rasūlullāh
Sallallāhu
‘alayhi wasallam) says: ‘No slave makes a sajdah to Allāh without Allāh
raising him a degree and wiping out one of his sins due to it.’” This
is related by ad-Dharimi in his Musnad with a sahih chain, but it should be
noted that there is a difference of opinion over the integrity of one of its
narrators.
The specific Nawafil Solāt is
known as As-Sunnan Ar-Rawatib or Mu’akkadah, or the Sunnah Solāt
that has specific order of time with numbers of rak`at. These include the
Sunnah Solāt of Fajar, Dzuhur, ‘Asar, Maghrib, and
‘Ishā’.
There are a number of hadith that state
the virtues of observing the Sunnah Solāt
Fajar.
‘Aishah (radiyallāhu’anha)
narrated that The Prophet (Sallallāhu ‘alayhi wa sallam) said as regards the two rak’at before the Solāt
Fajar: “They (the Sunnah
Fajar) are dearer to me than the whole world.” This is related by Ahmad, Muslim, and At-Tirmidzi. Abu
Hurayrah (radiyallāhu’anhu) reports that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Do not leave the two rak’at of the
Sunnah Fajar, even if you are being attacked by a cavalry.” This is related by Ahmad, Abu Dawud,
al-Baihaqi, and at-Tahawi. The message of the hadith is that one should not
leave the two rak’at of the Sunnah Fajar no matter what the excuse, even while
under enemy attack or under most trying conditions.
‘Aishah (radiyallāhu’anha)
says: “The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) was not so particular about observing
any supererogatory Solāt as he was in
observing the two rak’at prior Solātul Fajar.” This is related by Al-Bukhari,
Muslim, Ahmad, and Abu Dawud. ‘Aishah (radiyallāhu’anha)
also reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “The two rak’at of the Sunnah Fajar are
better than this world and all it contains.” This is recorded by Ahmad, Muslim, At-Tirmidzi,
and an-Nasā’ie.
Ahmad and Muslim also recorded that
‘Aishah (radiyallāhu’anha) said: “I have never seen him [the Prophet (Sallallāhu ‘alayhi wa sallam) ] more in quickness to do a good deed
than he was to perform the two rak’at before the [Solātul] Fajar .”
It is well-known that the Prophet (Sallallāhu ‘alayhi wa sallam) would make a very short recital in the two
rak’at Sunnah Solāt before the Solāt
Fajar.
Hafsah Binti ‘Umar Al Khattab (radiyallāhu’anha)
reported: “The Prophet (Sallallāhu ‘alayhi wa sallam) would perform Solāt two
rak’at of Sunnah Fajar in my house and he would make it very quick.” Naf'i states: “‘Abdullah [Ibn ‘Umar] would also make
it very quickly.” This
is related by Ahmad, al-Bukhari, and Muslim.
‘Aishah (radiyallāhu’anha)
narrated: “The Prophet (Sallallāhu ‘alayhi wa sallam) would perform the two rak’at before the Solāt
Fajar in my house so quickly that I wondered if he had recited the Fātihah in them or not.” This is related by Ahmad and others.
‘Aishah (radiyallāhu’anha) also said: “When the Prophet (Sallallāhu ‘alayhi wa sallam) performed Solāt
two rak’at before the Solāt Fajar I estimated the time that he took
in recital was like what it takes to recite al-Fātihah.” This is related by Ahmad, An-Nasā’ie,
Al-Baihaqi, Mālik, and at-Tahawi.
It is preferred to recite what has been
related from the Prophet (Sallallāhu ‘alayhi wasallam). ‘Aishah (radiyallāhu’anha)
reported: The Prophet (Sallallāhu ‘alayhi wa sallam) would silently recite the following in
the two rak’at before Solāt Fajar: “Say: “O disbelievers” and “Say:
He is Allāh,
the One.” This is related by Ahmad
and at-Tahawi. He (Sallallāhu
‘alayhi wa sallam) would
recite them after al-Fātihah as there is no prayer without the
recital of Al-Fātihah. ‘Aishah (radiyallāhu’anha)
also reports that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “These
are the two most blessed surahs, and he would recite them in the two rak’at before
Solat Fajar.” This is related by
Ahmad and Ibn Mājah.
Jabir bin ‘Abdullāh (radiyallāhu’anhu)
relates that a man stood to perform Solāt
two rak’at before the Solāt Fajar and recited “Say: O disbelievers!”
in the first rak’ah until he finished the surah. The Prophet (Sallallāhu ‘alayhi wa sallam) said: “That slave knows his Lord.” In the second rak’ah he
recited: “Say: He is Allāh, the One”...to the end of the surah.
The Prophet (Sallallāhu
‘alayhi wa sallam) said: “That slave (of Allāh) believes in his Lord.” Abu Talhah (radiyallāhu’anhu)
said: “I love to recite
these two surahs in these two rak`at.”This
is related by Ibn Hayyan and at-Tabarāni.
Ibn ‘Abbas (radiyallāhu’anhu)
reported: The Prophet (Sallallāhu
‘alayhi wa sallam) would
recite the following in the Solāt Sunnah before the Solāt
Fajar: “Say: We believe in
Allāh
and what has been revealed to us,” and
from Surah Ali-‘Imran, “Come
to common terms as between us and you.' In the first rak’ah, after Al-Fātihah,
he would recite the verse: “Say: We believe in Allāh,
and the revelation given to us and what was revealed to Abraham, Ismail, Isaac,
Jacob and the tribes, and [in what] was given to Moses and Jesus, and what was
given to the Prophets, from their Lord and we do not differentiate between any
of them. And we are Muslims.” In
the second rak’ah Rasūlullāh would recite: “Say: O People of the Book, come to a
statement that is common between us and you; that we shall not worship any save
Allāh
and we shall not associate any partners with Him and we shall not take others
as Lords besides Allāh. And if they turn away then say: Bear
witness that we are they who have surrendered unto Him.” This is related by Muslim.
Ibn ‘Abbas (radiyallāhu’anhu)
also reported that in the first rak’ah the Prophet (Sallallāhu ‘alayhi wa sallam) would recite: “Say: We believe in Allāh...” In the second rak’ah he would recite: “But when Jesus became conscious of
their disbelief, he cried: 'Who will be my helpers in the cause of Allāh?'
The disciples said: 'We will be Allāh's helpers. . .’” This is recorded by Abu Dawud.
The report of ‘Aishah (radiyallāhu’anha),
mentioned earlier, it is concluded that it is permissible just to recite Al-Fātihah
in each rak’ah.
An-Nawawi (rahimahullāh)
says in “Al-Adhkar”: “It
is related in the book of Ibn as-Sanni from Abu al-Malih (whose name was ‘Amr
ibn Usamah) on the authority of his father that his father had prayed the two rak’at
of the Sunnah Fajar and the Prophet (Sallallāhu ‘alayhi wa sallam) was observing Solāt
two rak’at close to him, and he heard the Prophet (Sallallāhu ‘alayhi wa sallam) say, while sitting: Allāhumma Rabba Jibreel wa
Israfeel Wa Mikaeel wa Muhammad Sallallāhu’alayhi Wassallam, A ‘udzubika minnanar (O Allāh, Lord of Jibrail, and Isrāfīl, and Mikāil, and Muhammad Sallallāhu’alayhi Wassallam, I seek refuge in
Thee from the Fire)”...three times.
Imam An-Nawawi (rahimahullah) also records
from Anas bin Mālik (radiyallāhu’anhu)
that the Prophet (Sallallāhu
‘alayhi wa sallam) said: “Whoever says, on Friday morning before
the Solāt Fajar : ‘Astaghfir ullāh al ‘adzeem, alladzi lā ilāha illā huwal-Hayyul-Qayyum, wa atūbu ilaīh (I seek the forgiveness of Allāh
the Most Supreme, and there is no true god except Allāh,
He, The Ever Living One The Self-Existing One, and I turn to Him in repentance)’, three times, Allāh forgives his sins even if they were as abundant as
the foam on the sea.”
‘Aishah (radiyallāhu’anha)
says: “After the Prophet (Sallallāhu ‘alayhi wa sallam) had performed the two [Sunnah] rak’at of
fajar, he would lie down on his right side.” This is related by the group. They also record
that she reported: “After
the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) had performed the two [Sunnah] rak’at of
Fajar, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would lie down if I was asleep or would
talk to me if I was awake.”
There is quite a difference of opinion
over this point. Apparently, it is preferred for one to do so if one performs
this Sunnah rak’at in one's house and not in the mosque. Ibn Hajar Al-‘Asqalani
(rahimahullāh) says in Fathul-Bari: “Some of the early
scholars were of the opinion that it is preferred to do so if one perform
sunnah Solāt in one's house rather than in the
mosque.” This has been recorded from Ibn ‘Umar (radiyallāhu’anhu).
Some of our scholars reinforce this argument by stating that there is no
evidence that the Prophet (Sallallāhu ‘alayhi wa sallam) ever did so in the mosque. It has also
been authentically recorded from Ibn ‘Umar (radiyallāhu’anhu
that “he would throw pebbles at anyone who did so in the mosque,” and this was
related by Ibn Abi Shaibah. Imām Ahmad was asked about it and he said: “I
do not do it but if a person does it, it is good.”
Abu Hurayrah (radiyallāhu’anhu)
reports that the Prophet (Sallallāhu ‘alayhi wa sallam) said:
“Whoever fails to pray the two [Sunnah] rak’at of the Fajar until the sun
rises, [he should then] perform them.” This
is related by Al-Baihaqi (rahimahullāh). An-Nawawi (rahimahullāh)
said its chain is good.
Qais Ibn ‘Umar (radiyallāhu’anhu)
related that he went to the Solāt Fajar and found the Prophet (Sallallāhu ‘alayhi wa sallam) performing Solāt
Fajar. Although Qais had not performed the Solāt
Sunnah; he joined the Prophet (Sallallāhu ‘alayhi wa sallam) and prayed with him. When he had finished Solāt
Fajar, he then performed the two rak’at (Sunnah) Solāt.
The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) passed by him and inquired: “What is this prayer?” Qais then
informed him of all that had happened. The Prophet (Sallallāhu ‘alayhi wa sallam) kept silent and did not say anything. This is related by Ahmad, Ibn
Khuzaimah, Ibn Hibban, at-Tirmidzi, Abu Dawud, and Ibn Mājah.
Al-’Iraqi says its chain is hasan.
‘Imran Ibn Hussain (radiyallāhu’anhu)
said: “It was during a journey, the Prophet(Sallallāhu ‘alayhi wa sallam) overslept past the time of Solāt
Fajar and when he woke he waited for the sun to rise a little and then he
ordered the mu’azzin to make the Adzān. Then, the Prophet (Sallallāhu ‘alayhi wa sallam) firstly performed the Fajar
Sunnah, after which he ordered the Iqamah to be made and performed Solāt
Fajar." It
is apparent from this hadith that one is to make up the solah sunnah before or
after the sun rises, regardless of whether only sunnah prayer is missed or both
sunnah and fardhu are missed, and whether there is a valid excuse or not. It
may be made up by itself or with the obligatory Solāt
Fajar. This is related by Ahmad, Al-Bukhari, and Muslim.
It has been related that the Sunnah rak’at
of Dzuhur are four, six, or eight.
Ibn ‘Umar (radiyallāhu’anhu)
said: “We observed and
preserved from the Prophet (Sallallāhu ‘alayhi wa sallam) ten rak’at [of Solāt
Sunnah]: two before Dzuhur and two after it, two after Maghrib in
his house, two after ‘Isha’ in his house and two rak’at before the Fajar.” This is related by al-Bukhari.
Al-Mughirah Ibn Sulaiman reported that he
heard Ibn ‘Umar (radiyallāhu’anhu) said: “The Prophet (Sallallāhu ‘alayhi wa sallam) never left the two rak’at before Dzuhur
and two rak’at after it,
two rak’at after Maghrib, two rak’at after ‘Isha and two rak’at before
Fajar.” This is related by Ahmad with a good
chain.
‘Abdullāh Ibn Shaqiq said: “I asked ‘Aishah
(radiyallāhu’anha)
about the Solāt the
Prophet (Sallallāhu
‘alayhi wa sallam) and
she said:‘Rasūlullāh (Sallallāhu ‘alayhi wa sallam) would perform Solāt four rak’at before Dzuhur and two after
it.”' This is related by Ahmad, Muslim,
and others.
Umm Habibah bint Abu Sufyan (radiyallāhu’anha)
reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “Whoever prays twelve rak’at during the day and night
will have a house built for him in paradise: four rak’at before Dzuhur
and two after it, two rak’at after Maghrib, two rak’at after ‘Isha', and
two rak’at before Fajar.” This
is related by at-Tirmidzi who called it hasan sahih. Muslim reports it
briefly.
Umm Habibah (radiyallāhu’anha)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Whoever performs four rak’at before Solātul Dzuhur and four after it, Allāh will forbid that his flesh be in the fire.” This is related by Ahmad, Abu Dawud,
an-Nasā’ie,
Ibn Mājah,
and at-Tirmidzi who calls it sahih.
It is related that Abu Ayyub al-Ansari
(radiyallāhu’anhu)
would perform four rak’at before
Dzuhur. The people said to him: “You made that Solāt
stay too long!” He said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) doing so. I asked him about it and he
said: ‘It is a time in which the
doors of the heavens are opened and I wish that my good deeds be raised (to
heaven) during it.’” This
is related by Ahmad with a good chain.
‘Aishah (radiyallāhu’anha)
reported, who said: “The
Prophet (Sallallāhu ‘alayhi wa sallam) never
neglect observing Solāt (Nawafil) four rak’at
before Solātul Dzuhur and two rak’at before Solātul Fajar under any circumstances.” This is related by Ahmad and
al-Bukhari. It is also related from ‘Aishah (radiyallāhu’anha)
that during those four rak`at, he would prolong the qiyam [the portion in which
one recites the Qur’an] and perfect the ruku’ and sujud therein.
There is no contradiction between the
hadith of Ibn ‘Umar (radiyallāhu’anhu), which states that the Prophet (Sallallāhu ‘alayhi wa sallam) performed two rak’at before Dzuhur, and
other hadith which state that the Prophet (Sallallāhu ‘alayhi wa sallam) performed Solāt
Nawafil four rak’at before Solātul Dzuhur. Ibn Hajar al-‘Asqalani
(rahimahullāh) writes in Fathul-Bari: “It is better to take them as describing
different circumstances, sometimes he performed two rak’at and sometimes he
performed four rak`at. Some say that it may be construed that if he (Sallallāhu ‘alayhi wa sallam) performed them in the masjid, he (Sallallāhu ‘alayhi wa sallam) performed only two rak`at, and when he
performed in his house, he performed four rak’at. On the other hand, it could
imply that he prayed two rak’at in his house and then went to the masjid and
prayed two rak’at there also. Ibn ‘Umar (radiyallāhu’anhu)
only saw what he performed in the masjid and not what he performed in his
house, while ‘Aishah (radiyallāhu’anha) was aware of both of them. The
first interpretation is strengthened by what Ahmad and Abu Dawud recorded from
‘Aishah (radiyallāhu‘anha), namely, that the Prophet (Sallallāhu ‘alayhi wa sallam) performed Solāt
nawafil four rak’at in his house before Solātul Dzuhur and then Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) went to the masjid.”
Abu Ja’far at-Tabari says: “Most of the time he performs four rak’at
and occasionally he observed two rak’at of nawafil Solāt.”
If one perform four rak’at before or after
the Solātul
Dzuhur, it is preferred to observe them in two sets consisting of two rak’at each,
although it is permissible to make them together with only one taslim at the
end of the four rak’at, as the Prophet (Sallallāhu ‘alayhi wa sallam) said: “The Solāt of the night and day are (sets of) two
[rak’at].” This was related by
Abu Dawud with a sahih chain.
‘Aishah (radiyallāhu’anha)
reported that if the Prophet (Sallallāhu ‘alayhi wa sallam) missed the four rak’at before Dzuhur, he
would pray them afterward. This is related by at-Tirmidzi who calls it hasan
ghareeb. Ibn Mājah recorded that she said: “If the Prophet (Sallallāhu ‘alayhi wa sallam) missed the four rak’at before Dzuhur, he
(Sallallāhu ‘alayhi wa sallam) would perform them following the two rak’at
after Dzuhur.”
The preceding is concerned with making up
the Sunnah Solāt that one is to pray before Dzuhur.
Concerning making up the two rak’at after Dzuhur, we have the following reports
as recorded by Ahmad.
Umm Salamah (radiyallāhu’anha)
says: “The Prophet (Sallallāhu ‘alayhi wa sallam) performed Solāt
Dzuhur and then he received some wealth and he sat to distribute it [and
continued to do so] until the mu’adzdzin made the Adzān
for ‘Asar. He (Sallallāhu
‘alayhi wa sallam) performed
Solāt ‘Asar
and came to me, as it was my day, and he (Sallallāhu ‘alayhi wa sallam) made a two quick rak’at. I said: ‘What
are those two rak’at, O Messenger of Allāh, Have you been ordered to perform
them?’ He (Sallallāhu
‘alayhi wa sallam) said:
‘No, they are the two rak’at that I perform after Dzuhur but I was busy
distributing this wealth until the Adzān was made for ‘Asar and I hated to miss
them.’” This is related also by al-Bukhari,
Muslim, and by Abu Dawud in somewhat different wording.
It is Sunnah to observe two rak’at after
Maghrib. Earlier we mentioned that Ibn ‘Umar (radiyallāhu’anhu)
narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) would not miss them. As to their content,
it is preferred to recite, after al-Fātihah: “Say: O Disbelievers,” and “Say: He
is Allāh,
the One,” in the Sunnah Solāt after Solātul
Maghrib.
Ibn Mas’ud (radiyallāhu’anhu)
says: “I cannot count how
many times I heard the Messenger of Allāh (Sallallāhu’alayhi
wasallam) recite, in the two rak’at after Maghrib and in the two rak’at before
Fajar 'Say: O disbelievers,' and 'Say: He is Allāh,
the One.'” This is related by
Ibn Mājah and At-Tirmidzi. The later grades it
hasan.
It is preferred to perform the Solāt
Sunnah in one's house. Mahmud Ibn Labid (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) performed Maghrib with the tribe of ‘Abd
al-Ashhal. After Rasūlullāh (Sallallāhu ‘alayhi
wa sallam) made the taslim, he told them: “Perform these two rak’at in your houses.” This is recorded by Ahmad, Abu Dawud,
At-Tirmidzi, and An-Nasā’ie. It was already mentioned that the
Prophet (Sallallāhu
‘alayhi wa sallam) performed
them in his house.
We have already mentioned the hadith which
record that the Prophet (Sallallāhu
‘alayhi wa sallam) performed
two rak’at after ‘Isha’. Ibn ‘Umar (radiyallāhu’anhu)
reported: “I
performed along with the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) two rak’ah of nawafil Solāt
before Dzuhur and two after the Dzuhur, and two after the Solāt
Al-Juma’ah, and two after the Solāt
Maghrib, and two after the Solāt ‘Isha’." This is recorded by Al-Bukhari and Muslim.
1.9 –The Qiyamulail
The Night Prayers or Qiyamulail or Solāt
Al-Tahajjud is performed by getting up in later part of the night after having
a sleep after observed Solāt ‘Isha’. Solāt
Al-Tahajjud is a Sunnah Mu’akadah. It is a most meritorious Solāt
next to the five daily Solāt. Solāt
Tahajjud may be performed in twos, a minimum of two rak`at; either 8 rak’at or
10 rak`at; in accordance with one’s capability. But, it has to be capped with Solāt
Witr. One may perform this Solāt at
any suitable places at night.
The term Qiyam and Solāt
Tahajjud is in effect the same Solāt
with different names. When it is used in Ramadhān,
it is referred as Qiyam
of Ramadhān
or Solāt
Al-Tarāwīh
including the Solāt Witr. While spending the late night in worship
after some sleep is called Tahajjud or Qiyamulail.
Al-Qur’an mentions its excellence and
merit; infact Allāh ordered his Messenger (Sallallāhu ‘alayhi wa sallam) to perform Solāt
Tahajjud: "And
some part of the night awake for Solāt, a largess for thee. It may be that thy Lord will
raise thee to a praised position." [Al-Isrā',
17: 79]
This order, although it was specifically
directed to the Prophet (Sallallāhu ‘alayhi wasallam), also refers to all
the Muslims since the Prophet (Sallallāhu ‘alayhi wa sallam) is their example and guide in all such
matters.
Those who regularly perform the Solāt
Tahajjud are the Righteous and are more deserving of Allāh's
bounty and mercy. Allāh says of such devotees:
“Say, Shall I inform you of things far
better than those? For the pious ones,
there are gardens (Paradise) with their Lord, underneath which rivers flow.
Therein is their eternal home and purified wives. And Allāh will be pleased with them. And Allāh is All-Seer of the slaves. Those who say: Our Lord!
We have indeed believed, so forgive us our sins and save us from the punishment
of Fire. They are those who are the patients’ ones, those who are truthful and
obedient with sincere devotion in worship to Allāh. Those who spend (in the way of Allāh) and those who perform Solāt and seek Allāh’s pardon in the last hours of the night.” [Ali-‘Imran 3: 15-17]
“They do forsake their beds of sleep, the
while they call on their Lord, in fear and hope....” [As-Sajdah, 32:16]
“Lo! Those who keep from evil will dwell
amid gardens and water springs, taking that which their Lord gives them. For,
lo, they were doers of good. They used to sleep but little of the night and
before the dawning of each day would seek forgiveness.” [Adh-Dhariyat, 51: 15-18]
Allāh praised and complemented the deeds of
those who perform the late-night prayers: “The slaves of the Beneficent are they who walk upon
the earth in humbleness, and when the ignorant address them, they say: 'Peace'
and they who spend the night prostrating before their Lord and standing.” [Al-Furqān,
25: 63-64]
The Prophet (Sallallāhu
‘alayhi wa sallam) said: “The
best Solāt after the obligatory Solāt is the Qiyam al-Layl.” This is related by Muslim. The Prophet (Sallallāhu
‘alayhi wa sallam) said “The
most beloved Solāt to Allāh is the Solāt of Dawud (‘alaihissalam), and the most beloved
fasting to Allāh is the fasting of Dawud
(‘alaihissalam). He used to sleep half the night, stand in Solāt for one-third of the night, and sleep
for one-sixth, and he used to fast alternate days.” This is related by Al-Bukhari; Muslim.
‘Abdullah Ibn As-Salam (radiyallāhu’anhu)
reported: “When the Prophet (Sallallāhu ‘alayhi wa sallam) came to Medinah, the people gathered
around him and I was one of them. I looked at his face and understood that it
was not the face of a liar. The first words I heard him say were: ‘O people,
spread the salutations, feed the people, keep the ties of kinship, and
perform Solāt during the night
while the others sleep and you will enter paradise in peace.’” This
is related by Al-Hakim, Ibn Mājah, and At-Tirmidzi who classified it
hasan sahih.
Salman Al-Farsi (radiyallāhu’anhu)
relates that the Prophet (Sallallāhu’alayhi wasallam) said: “Observe the night prayer, it was the
practice of the righteous before you and it brings you closer to your Lord and
it is penance for evil deeds and erases the sins and repels disease from the
body.” This is related by
At-Tirmidzi, An-Nasā’ie
and Ibn Mājah:
Sahih.
‘Abdullah Ibn ‘Umar (radiyallāhu’anhu)
narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Make Witr as your last Solāt at night.” [This is narrated by Al-Bukhāri
and Muslim. The Witr Solāt is a night prayer and described by most
jurists as being Sunnah mu‘akkadah
1.1o - Solāt Tahiyatul Masjid.
Solāt
Tahiyatul Masjid is a stressed Sunnah offered in respect upon entering the
Masjid. If anyone enters a masjid, he should offer two raka’āt before
sitting. Abu Qatādah (radiyallāhu’anhu)
narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “If any one of you enters a masjid, he
should observe Solāt two rak’āt before sitting.” This is narrated by Al-Bukhāri
and Muslim.
1.11 - Solatul Tawbah
Abu Bakar (radiyallāhu’anhu)
reported: "I heard the Prophet (Sallallāhu ‘alayhi wa sallam) saying: 'Allāh
forgives the man who commits a sin (then feels ashamed), purifies himself,
offers a solah and seeks His forgiveness.' Then the Prophet (Sallallāhu
‘alayhi wa sallam) recited the 'ayah: 'And those who, when they do an
evil thing or wrong themselves, remember Allāh and implore forgiveness for their sins
- and who can forgive sins except Allāh? - And will not knowingly repeat (the wrong) they
did. The reward of such will be forgiveness from their Lord, and gardens
underneath which rivers flow, wherein they will abide forever- a bountiful
reward for workers.
[Ali-‘Imran: 135-136]"'. This
is related by Abu Dawud, an-Nasā’ie,
Ibn Majah, al-Baihaqi, and at-Tirmidzi who calls it hasan.
At-Tabarani recorded in Al-Mu'jam
Al-Kabir, with a hasan chain, from Abu ad-Darda'(radiyallāhu’anhu)
that the Prophet (Sallallāhu ‘alayhi wa sallam) said: "Whoever makes wudhu' and perfects
the wudhu' and then stands and performs solah two rak’at or four rak`at,
obligatory or non-obligatory, and perfects therein his ruku' and sujud and then
asks for Allāh's forgiveness, he will be
forgiven."
2 - The Non Stressed
Sunnah Solāt (As-Sunan Ghair Al-Mu'akkadah)
Apart the As-Sunnan Ar-Rawatib or
Mu’akkadah which were stressed regularly by the Prophet (Sallallāhu ‘alayhi wa sallam) and which he was careful not to
miss, there are some other Sunnah Prayers or As-Sunan Ghair Al-Mu’akkadah or Al-Sunan
Ar-Ratibahwhich are commendable or an optional Solāt,
but are “not stressed.”
2.1 - There is Two rak’at
nawafil Between Every Adzān and Iqāmah
‘Abdullāh bin Mughaffal (radiyallāhu’anhu)
reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said: “There is a Solāt between every Adzān and Iqāmah; there is a Solāt between every Adzān and Iqāmah.” (After saying the same for the) third time, Rasūlullāh
(Sallallāhu’alayhi
wasallam) added, “It is for him who desires (to perform it)." This is related by Al-Bukhari,
Muslim and the group.
Ibn Hibban recorded from Ibn Az-Zubair
(radiyallāhu’anhu)
that the Prophet (Sallallāhu
‘alayhi wa sallam) said: “There exists no obligatory Solāt without there being immediately
preceding it two rak’at nawafil.”
Imām An-Nawawi (rahimahullāh)
elucidated it by saying: The offering of a two rak’at between the Adzān
and Iqāmah
is considered as Mustahabb
(desirable). It comes in the
category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. It can be performed after
the Adzān
of every Solāt and before the [Iqāmah,
preceding] the congregation stands for the obligatory Solāt.
Thus, this includes Solāt al-Juma’ah as well.
Many hadiths have been related about this Solāt
Sunnah and they all support each other. Such hadith include the
following:
Ibn ‘Umar (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “May Allāh have mercy on a person who prays four rak’at before Solāt ‘Asar.” This was related by Ahmad, Abu Dawud, at-Tirmidzi (who
calls it hasan), Ibn Hibban, and Ibn Khuzaimah. The latter two hold it as
sahih. ‘Ali reported, who said: “The
Prophet (Sallallāhu ‘alayhi wa sallam) performed
four rak’at before ‘Asar while separating every two sets of rak’at with
salutations to the angels close to Allāh,
to the prophets, and to those who followed them - the believers and Muslims.” This is related by Ahmad,
An-Nasa’ie, Ibn Mājah, and At-Tirmidzi who grades it hasan.
As for observing the nawafil Solāt of
two rak’at, this would fall under the generality of the Prophet's
statement: “Between
every adzān
and iqāmah
there is a Solāt.”
Al-Bukhari recorded from ‘Abdullāh Ibn Mughaffal (radiyallāhu’anhu),
that the Prophet (Sallallāhu’alayhi wasallam) said: “Solāt before Maghrib, Solāt before Maghrib,” and after saying it a third time, Rasūlullāh
(Sallallāhu ‘alayhi wa sallam) said: “For whoever wishes to do
so,” wanting the people to take it as an optional Sunnah. Ibn Hibban records that the Prophet
(Sallallāhu’alayhi
wasallam) performed two rak’at before Solāt
Maghrib.
Muslim records that Ibn ‘Abbas (radiyallāhu’anhu)
said: “We would observe two rak’at
before Maghrib and the Prophet (Sallallāhu ‘alayhi wa sallam) would see us but he would not order us
to do so, nor would he prohibit us.”
Ibn Hajar Al-Asqalani (rahimahullāh)
says in Fathul-Bari: “All
of the evidence points to the fact that it is preferred to observe these two rak’at
quickly like the two rak’at before the Solāt
Fajar.”
The two rak’at Solāt
nawafil before ‘Ishā’ is classified as Ghair Mu’akkadah. It is
applicable by the generality of hadith narrated by ‘Abdullah bin Mughaffal
(radiyallāhu’anhu)
on two rak’at nawafil between every Adzān and Iqāmah.
2.5 - Solāt Ad-Dhuha.
Abu Hurayrah (radiyallāhu’anhu)
reported, who said:“My
Khalil (friend) (the Prophet Sallallāhu ‘alayhi wa sallam) advised me to
observe three things and
I shall not leave them till I die: “To observe Saum (Fasting) three days every
(lunar) month; To offer the Solāt ad-Dhuha;
To offer Solāt al-Witr before sleeping.” This is related by Bukhari and Muslim.
Abu Dzarr (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “Charity is
required from every part of your body daily. Every saying of ‘Subhānallāh (Glory
be to Allāh)’
is charity. Every saying of ‘Alhamdulillāh (Praise
be to Allāh)’
is charity. Every saying of ‘Lā ilāha
illallāh (There
is no God but Allāh)’ is charity. Every saying of ‘Allāhuakbar
(Allāh
is the Greatest)’ is charity. Ordering the good is charity. Eradicating the
evil is charity. And what suffices for that (as a charity) is the two rak’at
of Solāt Duha.” This
is related by Ahmad, Muslim, and Abu Dawud.
Buraidah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “In a human (body) there are 360 joints and man must make a charity for each one.” The people said: “Who can do that, O Messenger of Allāh?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) responded: “One may cover the mucus that one finds in the masjid or remove something harmful from the road. If one could not do that, he could pray two rak’at of The Solāt Duha and that will be sufficient for him.” This is related by Ahmad and Abu Dawud.
Buraidah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “In a human (body) there are 360 joints and man must make a charity for each one.” The people said: “Who can do that, O Messenger of Allāh?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) responded: “One may cover the mucus that one finds in the masjid or remove something harmful from the road. If one could not do that, he could pray two rak’at of The Solāt Duha and that will be sufficient for him.” This is related by Ahmad and Abu Dawud.
2.6 – The Virtue of Solāt Nawafil Al-Wudhū’
‘Uqbah Ibn ‘Amr (radiyallāhu’anhu)
related that the Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) said: “If
one performs and perfects his wudhu’ and perform Solāt two rak’at (Nawafil al-Wudhu’) with his
heart and face (completely on his Solāt); Paradise becomes his.” (Recorded by Muslim, Abu Dawud, Ibn Mājah
and Ibn Khuzaimah).
Abu Hurayrah (radiyallāhu’anhu)
narrated that Allāh’s Messenger (Sallallāhu
‘alayhi wa sallam) said to Bilal Ibn Rabab (radiyallāhu’anhu)
after the Solāt Fajar: “Tell me about the most hopeful act (i.e
one which you deem the most rewarding with Allāh)
you have done since your acceptance of Islam because I heard the sound of the
steps of your shoes in front of me in paradise.” Bilal ibn Rabab (radiyallāhu’anhu)
said: “I do not consider any act more hopeful than that whenever I make
wudhū’ at any time of night or day, I offer Solāt (Nawafil al-Wudhu’) for as long as was
destined for me to offer.” (This
is related by Al-Bukhari and Muslim).
Khumran, the client of ‘Uthman bin ‘Affan
(radiyallāhu’anhu)
said: “I saw ‘Uthman call
for water for ablution, pour it from the pot onto his right hand and wash it
three times. He then put his right hand into the container, rinsed his mouth
and nose and blew the water out. Then he washed his face three times, followed
by his arms up to the elbows. Then he washed his feet three times and said ‘I
saw the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) make ablution like this.’ And then he
would say, ‘Whoever makes ablution like this and then perform Solāt two rak’at (Nawafil Al-Wudhu’) without
having any other concern on his mind, all his past sins will be forgiven.” (Recorded
by Al-Bukhari, Muslim and others)
2.7 - Solatul Tasbih
'Ikrimah reports from Ibn ‘Abbas (radiyallāhu’anhum)
that the Messenger of Allāh (Sallallāhu
‘alayhi wa sallam) said to 'Abbas ibn 'Abdal-Mutalib (radiyallāhu’anhu): "O 'Abbas, O Uncle, shall I not
give you, shall I not present to you, shall I not donate to you, shall I not
tell you ten things which, if you do, Allāh
will forgive your first and last sins, past and present sins, intentional and
unintentional sins, private and public sins? The ten actions are:
Perform solah four rak`at, reciting in every rak’ah Al-Fātihah and a surah. And when you finish the Qur'anic recitation of the
first rak'ah, say, while standing (qiyam): ‘Subhānallāh, wal-hamdulillah, wa la ilaha illallāh, wa Allāhu Akbar (Glory
be to Allāh.
All praise is due to Allāh. There is no God except Allāh.
Allāh
is the greatest).'fifteen times. Then make Ruku', and
while you are in ruku', say the same ten times; then stand (iktidal),
and say the same ten times. Then go down and make sajdah, and
while you're in sajdah, say the same ten times.
Then sit after the sajdah, and say the same ten times. Then make sajdah, and
say the same ten times. Then sit after the second
sajdah, and say the same another ten times. That is
seventy-five [repetitions of the phrases] in each rak’ah. Do that in
each of the four rak`at. If you can pray it once a day, do so. If you cannot,
then once every Friday. If you cannot do that, then once
a year. And if you cannot do that thanonce in your life." This is related by Abu Dawud, Ibn
Majah, and Ibn Khuzaimah in his sahih, and At-Tabarani. About this hadith
al-Munzhiri says: "This hadith has been related through many chains and
from a number of companions. The best of them is this one from 'Ikrimah. A
group of scholars have graded it to be sahih, including Al-Hafez Abu Bakr
Al-'Ajari, (Al-Munzhiri's teacher), Abu Muhammad 'Abdul Rahim al-Misri, and Abu
Al-Hassan Al-Maqdisi." Ibn al-Mubarak says: “The solat tasbih is a greatly desired act and it is
desirable that one should punctually observe it and never neglect it”.
2.8 - Solatul Hajah
Ahmad has on sound authority reported from
Abu Darda (radiyallāhu’anhu) that the Prophet (Sallallāhu
‘alayhi wa sallam) said: "He
who makes wudhu, and does it properly, then performs Solah two rak`at, Allāh will grant him whatever he may pray
for, sooner or later."
It is preferred to make a separation
between the fardhu and nawafil Solāt
after one finishes the Solāt Fardhu.
This is based on a hadith, one of the
companions of the Prophet (Sallallāhu ‘alayhi wa sallam) reported: “The Prophet (Sallallāhu ‘alayhi wa sallam) performed the Solātul
Dzuhur and right afterward a man stood up to pray. ‘Umar (radiyallāhu’anhu)
anhu) saw him and told him: “Sit, the People of the Book was destroyed because
they did not differentiate between their Solāt.”
The Prophet (Sallallāhu
‘alayhi wa sallam) said:
“Well said, Ibn al-Khattab [i.e., ‘Umar]”.” This
is related by Ahmad with a sahih chain.
Allāh the Almighty Alone Know most.
[Excerpted from “The
Fiqh-us-Sunnah”, Volume 2: “The Supererogatory Solāt”
by Sayyid Sābiq
[Via http://ymsite.com/home/]
Addendum:
The Excellence of Sunnah Mu’akadah Solāt
By Al-Imam
An-Nawawi
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
thanks is due to Allāh, the Lord of Al-‘Ālameen.
I testify that there is none worthy of worship except Allāh,
and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger
1097. Umm Habibah (radiyallāhu`anha)
the Mother of the Believers reported: I heard the Messenger of Allāh
(Sallallāhu
`alayhi wa sallam) saying:"A
house will be built in Jannah for every Muslim who offers twelve rak’ah of
optional Solāt other than the
obligatory Solāt in a day and a
night (to seek the Pleasure of Allāh)."[this
is recorded by Muslim].
At-Tirmidzi recorded Umm Habibah (radiyallāhu`anha)
narrated that The Prophet (Sallallāhu ‘alayhi wa sallam) said:"Whoever is regular with twelve rak’at of
sunnah Solāt, Allāh will build a house in Paradise: 4 rak’at before and
2 after the Solah Dzuhur, 2 after the Maghrib, 2 after the Solah `Ishā’ and 2 before the Solah Fajar."[Hadith sahih narrated by At-Tirmidzi No.
415 (Sahih) and by others. Hadith No. 6183 in Sahih al-Jāmi’]
Commentary: Tatawwu’ means to offer more Nawafil (optional Solāt) on
one's own after performing the Faraid
(obligatory Solāt). Thus, this Hadith tells us the
merits of optional prayers and holds promise of (Jannah) for those who make it
a practice.
1098. Ibn ‘Umar (radiyallāhu`anhu)
reported: I performed along with the Messenger of Allāh (Sallallāhu `alayhi wasallam) two rak’at of optional prayers
before Dzuhur and two after the Dzuhur (noon prayer), and two after the Friday
prayer, and two after the Solāt Maghrib, and two after the Solāt `Isha' ."[Al-Bukhari and Muslim].
Commentary: There are two kinds
of Nawafil Solāt (Supererogatory Solāt)
which are performed before (Qabliyayyah) or after (Ba'diyyah) the Solāt
Fardhu.
Firstly, the one which were performed by
the Prophet (Sallallāhu `alayhi wasallam) more frequently.
According to the present Hadith, their total comes to ten raka`at while in
other Ahadith their total is twelve or fourteen raka`at. They are called Sunnah Mu`akkadah or As-Sunnan
Ar-Rawatib That is, the
raka`ah which are proved from the saying and practice of the Prophet (Sallallāhu ‘alayhi
wa sallam) and which were performed by him usually. These are said to
be Compulsory Solāt .
Secondly, such Nawafil Solāt which were not performed by the Prophet
(Sallallāhu ‘alayhi
wa sallam) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional Solāt. In
any case, Nawafil have great importance in creating a special link between the
worshipper and Allāh, and for this reason the believers do not
neglect them. But their status in Shari`ah is of Nawafil the performing of
which is rewarding and omission of which is not sinful.
One thing that should be borne in mind in
respect of As-Sunnan
Ar-Rawatib or Mu’akkadah is that it is better to perform them at
home. This was the usual practice of the Prophet (Sallallāhu ‘alayhi
wa sallam), and this is what he ordained the Muslims.
1099.'Abdullah bin Mughaffal (radiyallāhu`anhu)
reported: The Messenger of Allāh
(Sallallāhu
‘alayhi wa sallam) said:"There
is a Solāt between every
Adzan and Iqāmah; there is a Solāt between every Adzān and Iqāmah." (While saying the same for
the) third time (he (Sallallāhu `alayhi wasallam) added), "It is
for him who desires (to perform it)."[Al-Bukhari and Muslim].
Commentary: The two Adzān
here means Adzān and Iqāmah,
as has been elucidated by Imām An-Nawawi (rahimahullāh).
That is, offering of two rak’at between Adzān and Iqāmah
is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These
Nawafil can be performed after the Adzan of every Solāt before
the congregation stands for the obligatory Solāt.
And Allāh Almighty Knows best.
[Excerpted from "The Excellence of
Optional Solīt (Sunnah Mu’akad) Chapter # 195,
Riyad-Us-Saliheen, Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi
Ad-Dimashqi"]
See: All About Solah
1. The Purification; 2. The Menstruation; 3. The Ghusul ;
6. The Adzān;
11. Adhkar in the Solāt;
12. Du'ā Al-Qunūt;
13. Places Where
Offering Solāt Is Prohibited; 14. Placing a Sutrah
In front of One Who is Performing Solah.;
17. Disliked Actions
during the Solāt; 18. The Solāt in Times of
Fear or Danger; 19. The Solāt of a Sick
Person ;
22. Solāt of a Traveler;
23. Solāt Qasar;
24. Solāt Jama’;
25. The Solāt Jama’ ;
26. The Masajid;
27. The Etiquette at
the Masjid;
29. Solāt al-Jumu’ah;
30. The Sanctified Hour of Jumu’ah.
33. Dzikirullāh after Solāt; 34. Du`ā Recited After the Solāt. ;
36. Solāt al-Hajjat ; 37. Solāt al-Tahajjud ;
38. Solāt al-Tarawih ;
39. Solāt al-Dhuha ; 40. Solāt al-Hajjat ;
41. Solāt al-Istikhārah ;
42. Solāt al-Janāzah; 43. Solāt al-Kasuf ;
44.Solāt al-Khauf ;
45. Solāt al-Marid;
46. Solāt al-Tahajjud ;
47. Solāt al-Tahiyyyatul
Masjid; 48. Solāt al-Tarawih;
49. Solāt al-Tawbah ;
50. Solāt al-Witr;
51. Solāt al-Wudhu’ ; 52. Solāt Eid ul Fitr
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