The Supererogatory Prayers

The Excellence of Nawafil Solāh

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-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam 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 solāh is the Sunnah Mu’akkadah (Emphasized Sunnah). 

Two Kinds of Nawafil Solāh

There are two kinds of Nawafil Solāh (Supererogatory Solāh) which are performed before or after the Solāh Fardhu.

Firstly, the one performed more frequently by the Prophet (Sallallāhu ‘alayhi wasallam). According to ahadith, their total is ten Raka’ah while in other Ahadith their total is twelve or fourteen raka’at. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib which were performed by him regularly. These solah has great virtues. Whoever is regular with twelve raka’at of Solāh Sunnah Allāh promised a house in Jannah. Rasūlullāh (Sallallāhu’alayhi wasallam) made a parable that a two light raka’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 Solāh. 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 wasallam) 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 Solāh Sunnah Mu’akkadah

The At-tatawwu’, or Nawafil Solāh, have been legislated to make up for any deficiencies left in the performance of Fardhu Solah (Obligatory Solāh). In Solāh, there are virtues that are not found in any other form of worship. 

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: “The first thing a person will be held accountable for on the Day of Judgment is his Solāh. 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 Solāh. Allāh would also say: “Make up the deficiency in My Slave’s obligatory Solāh from the supererogatory Solāh;” 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 raka’at of Solāh 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 Solāh 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 wasallam) saying: “A house will be built in Jannah for every Muslim who offers twelve Raka’at of Nawafil Solāh other than the obligatory Solāh in a day and a night (to seek the Pleasure of Allāh)”.” This is recorded by Muslim.

This Hadith tells us the merits of Solāh Sunnah (Nawafil Solāh) 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 wasallam) two raka’at of Nawafil Solāh before Solātul Dzuhur and two after the Dzuhur, and two after the Solāh al-Juma’ah, and two after the Solāh Maghrib, and two after the Solāh ‘Ishā’.” This is recorded by Al-Bukhari and Muslim.

Abu Umamah (radiyallāhu’anhu) narrates that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Allāh does not listen to anything from His slave as He does to the two raka’at (of Nawafil Solāh) that he offers. Mercy descends over the servant's head as long as he remains in Solāh” (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 wasallam)  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 Solāh, 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 wasallam) said: “Ask (something).” Rabi’ah said: “I ask of you to be your companion in paradise.” The Prophet (Sallallāhu ‘alayhi wasallam) said: “Or anything else?” Rabi’ah said: “That is it.” The Prophet (Sallallāhu ‘alayhi wasallam) said to him: “Then help me by making many prostrations (i.e., supererogatory Solāh).”

Many Ahadith Mentioned the Virtues of Nawafil Solāh

The Prophet (Sallallāhu ‘alayhi wasallam) 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) ;

·         “Solāh is the best thing that one can do, so perform as many as you possibly can” (At-Tabarāni);

·         “Two light raka’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)

 

1.2 - Offering Supererogatory Solāh in the House

Ahmad and Muslim recorded from Jabir Ibn ‘Abdullah (radiyallāhu’anhu) that the Rasūlullāh (Sallallāhu ‘alayhi wasallam)  said: “If one of you offers his Solāh in the Mosque then he should make a portion of his solāh in his house, as Allāh has made his Solāh in his house a means of betterment (for him).” 

Ahmad recorded from ‘Umar (radiyallāhu’anhu) that the Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “The nawafil Solāh 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 wasallam) said: “Make some of your Solāh 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 wasallam) said: “A person's solāh in his house is better than his solah in my masjid, except for the fardhu Solāh.” 

These hadith prove that it is preferred to say one's nawafil Solāh 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 wasallam)  encouraged one to offer nawafil in one's house because then the Solāh 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.” 

1.3 – The Lengthening of Supererogatory Solāh

It is preferred to prolong the reciting and by making many raka’at (of Solātul Tahajjud). The group, except for Abu Dawud, reported that Al-Mughirah Ibn Shu’bah (radiyallāhu’anhu) said: “The Prophet (Sallallāhu ‘alayhi wasallam) would stand and observe Solāh 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 ‘Abdullah Ibn Hubshi al-Khath’ami (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wasallam) was asked: “What is the best deed?” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “Prolonging the qiyam (standing) [in the solāh].” 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.” 

1.4 - It Is Allowed To Make Supererogatory Solāh While in Julus (Sitting)

It is acceptable for one to make nawafil Solāh while sitting even though he has the ability to stand. It is also acceptable for one to make part of such Solāh sitting and part of them standing even if all of that is in one raka’ah, (i.e., one sits for part of the first raka’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 raka’at while sitting?” She replied: “Rasūlullāh (Sallallāhu ‘alayhi wasallam) would recite while sitting and then when Rasūlullāh (Sallallāhu ‘alayhi wasallam) wished to make ruku', he (Sallallāhu ‘alayhi wasallam) would stand and ruku’.”

‘Aishah (radiyallāhu’anha) narrated : “I never saw the Messenger of Allāh (Sallallāhu ‘alayhi wasallam)  ever sitting while reciting during The Solāh 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.

1.5 – Different Types of the Nawafil Solāh

The Nawafil Solāh may be divided into two types: general and specific Solāh which are in addition to the fardhu solāh, as observed by the Prophet (Sallallāhu ‘alayhi wasallam).In relation to the general nawafil Solāh, Imām An-Nawawi (rahimahullāh) said: “If one decides to make the [general] nawafil (Optional Solāh) and he does not make any intention concerning the number [of raka’at] he shall make, then he may end the Solāh after one raka’ah or make it two raka’at or increase it to three or one hundred or one thousand, and so forth. If he performs a number of [raka’at], without knowing how many, and then ends it, his solāh 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 Dharr (radiyallāhu’anhu) performed many raka’at and then concluded his solāh. Al-Ahnaf ibn Qais asked him: “Do you know if you finished on an odd or an even number?” Abu Dharr (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 prayers of Nawafil Solāh known as As-Sunnan Ar-Rawatib or Mu’akkadah, or the Sunnah Solāh has a specific order of time with numbers of raka’at. These include the Sunnah Solāh of Fajar, Dzuhur, ‘Asar, Maghrib, and ‘Ishā’. 

1.5.1 - The Two Raka’at of Sunnah Fajar

There are a number of hadith that state the virtues of observing the Sunnah Solāh Fajar.

‘Aishah (radiyallāhu’anha) narrated that The Prophet (Sallallāhu ‘alayhi wasallam) said as regards the two raka’at before the Solāh Fajar: “They (the Sunnah Fajar) are dearer to me than the whole world.” This is related by Ahmad, Muslim, and At-Tirmidzi. Abu Hurairah (radiyallāhu’anhu) reports that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Do not leave the two raka’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 raka’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 wasallam) was not so particular about observing any supererogatory solāh as he was in observing the two raka’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 wasallam) said: “The two raka’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 wasallam) ] more in quickness to do a good deed than he was to perform the two raka’at before the [Solātul] Fajar.” 

1.5.2 - To Perform Them Quickly

It is well-known that the Prophet (Sallallāhu ‘alayhi wasallam) would make a very short recital in the two raka’at Sunnah solāh before the Solāh Fajar. 

Hafsah Binti ‘Umar Al Khattab (radiyallāhu’anha) reported: “The Prophet (Sallallāhu ‘alayhi wasallam) would perform Solāh two raka’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 wasallam) would perform the two raka’at before the Solāh Fajar in my house so quickly that I wondered if he had recited the Fatihah in them or not.” This is related by Ahmad and others. ‘Aishah (radiyallāhu’anha) also said: “When the Prophet (Sallallāhu ‘alayhi wasallam) performed Solāh two raka’at before the Solāh 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 wasallam) would silently recite the following in the two raka’at before Solāh Fajar: “Say: “O disbelievers” and “Say: He is Allāh, the One.” This is related by Ahmad and at-Tahawi. He (Sallallāhu ‘alayhi wasallam) 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 wasallam) said: “These are the two most blessed surahs, and he would recite them in the two raka’at before Solat Fajar.” This is related by Ahmad and Ibn Mājah.

Jabir bin ‘Abdullah (radiyallāhu’anhu) relates that a man stood to perform solāh two raka’at before the Solāh Fajar and recited “Say: O disbelievers!” in the first raka’ah until he finished the surah. The Prophet (Sallallāhu ‘alayhi wasallam) said: “That slave knows his Lord.” In the second raka’ah he recited: “Say: He is Allāh, the One”...to the end of the surah. The Prophet (Sallallāhu ‘alayhi wasallam) said: “That slave (of Allāh) believes in his Lord.” Abu Talhah (radiyallāhu’anhu) said: “I love to recite these two surahs in these two raka’at.” This is related by Ibn Hayyan and at-Tabarāni. 

Ibn ‘Abbas (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) would recite the following in the Solāh Sunnah before the Solāh Fajar: “Say: We believe in Allāh and what has been revealed to us,” and from Surah Al-`Imran, “Come to common terms as between us and you.' In the first raka’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 raka’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 raka’ah the Prophet (Sallallāhu ‘alayhi wasallam) would recite: “Say: We believe in Allāh...” In the second raka’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 raka’ah. 

1.5.3 - Supplication after Finishing the Sunnah Fajar

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 raka’at of the Sunnah Fajar and the Prophet (Sallallāhu ‘alayhi wasallam)  was observing solāh two raka’at close to him, and he heard the Prophet (Sallallāhu ‘alayhi wasallam)  say, while sitting: ‘O Allāh, Lord of Jibrail, Isrāfīl, Mikāil, and Muhammad, the Prophet, I seek refuge in Thee from the Fire,'”...three times. 

An-Nawawi (rahimahullah) also records from Anas bin Mālik (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever says, on Friday morning before the Solāh Fajar, “Astaghfir ullāh-[al ‘azīm, alladzi] Lā ilāha illā, huwal-hayyul-qayyum, wa atūbu ilaīh” (I seek the forgiveness of Allāh – [devoid of imperfection, with whose Name] 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.” 

1.5.4 -Lying Down After the Two Sunnah Fajar

‘Aishah (radiyallāhu’anha) says: “After the Prophet (Sallallāhu ‘alayhi wasallam) had prayed the two [Sunnah] raka’at of the 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 wasallam) had performed the two [Sunnah] raka’at of the Fajar, Rasūlullāh (Sallallāhu ‘alayhi wasallam) 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 raka’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 solāh 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 wasallam) 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.” 

1.5.5 - Belated Performance of Sunnah Fajar

Abu Hurairah (radiyallāhu’anhu) reports that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever fails to pray the two [Sunnah] raka’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 Solāh Fajar and found the Prophet praying fajar. Although Qais had not prayed the Solāh Sunnah; he joined the Prophet (Sallallāhu ‘alayhi wasallam) and prayed with him. When he had finished Salāh Fajar, he performs the two raka’at (Sunnah) Solāh. The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) passed by him and inquired: “What is this prayer?” Qais then informed him of all that had happened. The Prophet (Sallallāhu ‘alayhi wasallam) 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 wasallam)   overslept past the time of Solāh 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 wasallam) firstly performed the Fajar Sunnah, after which he ordered the Iqamah to be made and performed Solāh 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 Solāh Fajar. This is related by Ahmad, Al-Bukhari, and Muslim.

1.6 - The Sunnah Solāh of Dzuhur

It has been related that the Sunnah raka’at of Dzuhur are four, six, or eight. 

1.6.1 - Reports Concerning Four Raka’at

Ibn ‘Umar (radiyallāhu’anhu) said: “We observed and preserved from the Prophet (Sallallāhu ‘alayhi wasallam)  ten raka’at [of Solāh Sunnah]: two before Dzuhur and two after it, two after Maghrib in his house, two after ‘Isha’ in his house and two raka’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 wasallam) never left the two raka’at before Dzuhur and two raka’at after it, two raka’at after Maghrib, two raka’at   after ‘Isha and two raka’at before Fajar.” This is related by Ahmad with a good chain. 

1.6.2 - Reports Concerning Six Raka’at

‘Abdullah Ibn Shaqiq said: “I asked ‘Aishah (radiyallāhu’anha) about the Solāh the Prophet (Sallallāhu ‘alayhi wasallam) and she said: ‘Rasūlullāh (Sallallāhu ‘alayhi wasallam) would perform Solāh four raka’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 wasallam) said: “Whoever prays twelve raka’at during the day and night will have a house built for him in paradise: four raka’at before Dzuhur and two after it, two raka’at after Maghrib, two raka’at after ‘Isha', and two raka’at before Fajar.” This is related by at-Tirmidzi who called it hasan sahih. Muslim reports it briefly. 

1.6.3 - Reports Concerning Eight Raka’at

Umm Habibah (radiyallāhu’anha) reported that the Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever performs four raka’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 raka’at before Dzuhur. The people said to him: “You made that Solāh stay too long!” He said: “I saw the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) 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. 

1.6.4 - The Merits of Four Raka’at before Solātul Dzuhur

‘Aishah (radiyallāhu’anha) reported, who said: “The Prophet (Sallallāhu ‘alayhi wasallam) never neglect observing Solāh (Nawafil) four raka’at before Solātul Dzuhur and two raka’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 raka’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 wasallam) performed two raka’at before Dzuhur, and other hadith which state that the Prophet (Sallallāhu ‘alayhi wasallam) performed Solāh Nawafil four raka’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 raka’at and sometimes he performed four raka’at. Some say that it may be construed that if he (Sallallāhu ‘alayhi wasallam) performed them in the masjid, he (Sallallāhu ‘alayhi wasallam) performed only two raka’at, and when he performed in his house, he performed four raka’at. On the other hand, it could imply that he prayed two raka’at in his house and then went to the masjid and prayed two raka’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 wasallam) performed solāh nawafil four raka’at in his house before Solātul Dzuhur and then Rasūlullāh (Sallallāhu ‘alayhi wasallam) went to the masjid.”

Abu Ja’far at-Tabari says: “Most of the time he performs four raka’at and occasionally he observed two raka’at of nawafil solāh.” 

If one perform four raka’at before or after the Solātul Dzuhur, it is preferred to observe them in two sets consisting of two raka’at each, although it is permissible to make them together with only one taslim at the end of the four raka’at, as the Prophet (Sallallāhu ‘alayhi wasallam) said: “The Solāh of the night and day are (sets of) two [raka’at].” This was related by Abu Dawud with a sahih chain. 

1.6.5 - Making up the missed Sunnah of Dzuhur

‘Aishah (radiyallāhu’anha) reported that if the Prophet (Sallallāhu ‘alayhi wasallam) missed the four raka’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 wasallam) missed the four raka’at before Dzuhur, he (Sallallāhu ‘alayhi wasallam) would perform them following the two raka’at after Dzuhur.” 

The preceding is concerned with making up the Sunnah Solāh that one is to pray before Dzuhur. Concerning making up the two raka’at after Dzuhur, we have the following reports as recorded by Ahmad. 

Umm Salamah (radiyallāhu’anha) says: “The Prophet (Sallallāhu ‘alayhi wasallam) performed Solāh Dzuhur and then he received some wealth and he sat to distribute it [and continued to do so] until the mu’azzin made the Adzān for ‘Asar. He (Sallallāhu ‘alayhi wasallam) performed Solāh ’Asar and came to me, as it was my day, and he (Sallallāhu ‘alayhi wasallam) made a two quick raka’at. I said: ‘What are those two raka’at, O Messenger of Allāh, Have you been ordered to perform them?’ He (Sallallāhu ‘alayhi wasallam) said: ‘No, they are the two raka’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. 

1.7 - The Sunnah of Maghrib

It is Sunnah to observe two raka’at after Maghrib. Earlier we mentioned that Ibn ‘Umar (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) 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 Solāh 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 raka’at after Maghrib and in the two raka’at before Fajar 'Say: O disbelievers,' and 'Say: He is Allāh, the One.'” This is related by Ibn Majah and At-Tirmidzi. The later grades it hasan. 

It is preferred to perform the Solāh Sunnah in one's house. Mahmud Ibn Labid (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) performed Maghrib with the tribe of ‘Abd al-Ashhal. After Rasūlullāh (Sallallāhu ‘alayhi wasallam) made the taslim, he told them: “Perform these two raka’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 wasallam) performed them in his house. 

1.8 - The Sunnah of ‘Ishā’

We have already mentioned the hadith which record that the Prophet (Sallallāhu ‘alayhi wasallam) performed two raka’at after ‘Isha’. Ibn ‘Umar (radiyallāhu’anhu) reported:  “I performed along with the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) two raka’ah of nawafil Solāh before Dzuhur and two after the Dzuhur, and two after the Solāh Al-Juma’ah, and two after the Solāh Maghrib, and two after the Solāh ‘Isha’." This is recorded by Al-Bukhari and Muslim.

1.9 – The Night Prayers (The Qiyamulail)

The Night Prayers or Qiyamulail or Solāh Al-Tahajjud is performed by getting up in later part of the night after having a sleep after observed Solāh ‘Isha’. Solāh Al-Tahajjud is a Sunnah Mu’akadah. It is a most meritorious solāh next to the five daily Solāh. Solāh Tahajjud may be performed in twos, a minimum of two raka’at; either 8 raka’at or 10 raka’at; in accordance with one’s capability. But, it has to be capped with Solāh Witr. One may perform this Solāh at any suitable places at night.

The term Qiyam and Solāh Tahajjud is in effect the same solāh with different names. When it is used in Ramadhān, it is referred as Qiyam of Ramadhān or Solāh Al-Tarāwīh including the Solāh 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 wasallam) to perform Solāh Tahajjud: "And some part of the night awake for Solāh, 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 wasallam) is their example and guide in all such matters. 

Those who regularly perform the Solāh 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 Solāh and seek Allāh’s pardon in the last hours of the night.”  [Al-’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 solāh after the obligatory solāh is the Qiyam al-Layl.”  This is related by Muslim. The Prophet (Sallallāhu ‘alayhi wa sallam) said “The most beloved Solāh to Allāh is the Solāh 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 Solāh 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 wasallam) 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 solāh 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-Nasa’ie and Ibn Mājah: Sahih.

‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wa sallam) said:  “Make Witr as your last solāh at night.” [This is narrated by Al-Bukhāri and Muslim. The Witr Solāh is a night prayer and described by most jurists as being Sunnah mu‘akkadah

1.1o -   Solāh Tahiyatul Masjid.

Solāh 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 solāh two raka’āt before sitting.” This is narrated by Al-Bukhāri and Muslim.

2 - The Non Stressed Sunnah Solāh (As-Sunan Ghair Al-Mu'akkadah)

Apart the As-Sunnan Ar-Rawatib or Mu’akkadah which were stressed regularly by the Prophet (Sallallāhu ‘alayhi wasallam)  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-Ratibah which are commendable or an optional Solāh, but are “not stressed.”

2.1 - There is Two raka’at nawafil Between Every Adzān and Iqāmah

‘Abdullah bin Mughaffal (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “There is a Solāh between every Adzān and Iqāmah; there is a Solāh 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 wasallam) said: “There exists no obligatory Solāh without there being immediately preceding it two raka’at nawafil.”  

Imām An-Nawawi (rahimahullāh) elucidated it by saying: The offering of a two raka’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 Solāh and before the [Iqāmah, preceding] the congregation stands for the obligatory Solāh. Thus, this includes Solāh al-Juma’ah as well.

2. 2 - Two or Four Raka’at before ‘Asar

Many hadiths have been related about this Solāh Sunnah and they all support each other. Such hadith include the following: 

Ibn ‘Umar (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) said: “May Allāh have mercy on a person who prays four raka’at before Solāh ‘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 wasallam) performed four raka’at before ‘Asar while separating every two sets of raka’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 solāh of two raka’at, this would fall under the generality of the Prophet's statement: “Between every adzān and iqāmah there is a Solāh.”  

2. 3 - Two Raka’at before Solātul Maghrib

Al-Bukhari recorded from ‘Abdullah Ibn Mughaffal (radiyallāhu’anhu), that the Prophet (Sallallāhu’alayhi wasallam) said: “Solāh before Maghrib, Solāh before Maghrib,” and after saying it a third time, Rasūlullāh (Sallallāhu ‘alayhi wasallam) 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 raka’at before Solāh Maghrib. 

Muslim records that Ibn’Abbas (radiyallāhu’anhu) said: “We would observe two raka’at before Maghrib and the Prophet (Sallallāhu ‘alayhi wasallam) 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 raka’at quickly like the two raka’at before the Solāh Fajar.” 

2.4 - Two Raka’at before Solāh ‘Ishā’

The two raka’at solāh 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 raka’at nawafil between every Adzān and Iqāmah.

2.5 - Solāh Ad-Dhuha.

Abu Hurairah (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 Solāh ad-Dhuha; To offer Solāh al-Witr before sleeping.” This is related by Bukhari and Muslim.

Abu Dharr (radiyallāhu’anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) 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 raka’at of Solāh Duha.” This is related by Ahmad, Muslim, and Abu Dawud.

Buraidah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) 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 wasallam) 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 raka’at of The Solāh Duha and that will be sufficient for him.” This is related by Ahmad and Abu Dawud.

2.6 – The Virtue of Solāh 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 Solāh two raka’at (Nawafil al-Wudhu’) with his heart and face (completely on his Solāh); Paradise becomes his.” (Recorded by Muslim, Abu Dawud, Ibn Mājah and Ibn Khuzaimah).

Abu Hurairah (radiyallāhu’anhu) narrated that Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to Bilal Ibn Rabab (radiyallāhu’anhu) after the Solāh 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 solāh (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 wasallam) make ablution like this.’ And then he would say, ‘Whoever makes ablution like this and then perform Solāh two raka’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)

3 - Separating the Obligatory Solāh from the Supererogatory

It is preferred to make a separation between the fardhu and nawafil Solāh after one finishes the Solāh Fardhu. 

This is based on a hadith, one of the companions of the Prophet (Sallallāhu ‘alayhi wasallam) reported: “The Prophet (Sallallāhu ‘alayhi wasallam) 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 Solāh.” The Prophet (Sallallāhu ‘alayhi wasallam) 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 Solāh” by Sayyid Sābiq

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