At-tatawwu', or nawafil or supererogatory prayers, have been legislated to make
up for any deficiencies left in the performance of fard salah (obligatory prayers).
In salah, there are virtues that are not found in any other form of worship. Abu
Hurairah reports that the Prophet sallallahu alehi wasallam said: "The first thing
that the people will be called to account for on the Day of Resurrection will be
the prayers. Our Lord will say to the angels although He knows better: 'Look into
the salah of my servant to see if he observed it perfectly or been negligent in
it. So if he observed it perfectly it will be recorded to his credit, but if he
had been negligent in it in any way, Allah would say: See if My servant has any
supererogatory prayers. Then if he has any supererogatory prayers, Allah would say:
Make up the deficiency in My servant's obligatory prayer with his supererogatory
prayers.' Thereafter all his actions will be examined in like manner" (Abu Dawud).
Abu Umamah narrates that the Prophet sallallahu alehi wasallam said: "Allah does
not listen to anything from His slave as He does to the two rak'at (of prayer) that
he offers. Mercy descends over the servant's head as long as he remains in prayer"
(Ahmad and at-Tirmizhi). As-Sayuti grades it sahih. In al-Muwatta', Malik says:
"It has reached me that the Prophet 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
salah, and only a (true) believer preserves his wudu.'" Muslim records from Rabi'ah
ibn Malik al-Aslami that the Prophet sallallahu alehi wasallam said: "Ask (anything)."
Rabi'ah said: "I ask of you to be your companion in paradise." The Prophet said:
"Or anything else?" Rabi'ah said: "That is it." The Prophet sallallahu alehi wasallam
said to him: "Then help me by making many prostrations (i.e., supererogatory prayers)."
Ahmad and Muslim relate from Jabir that the Messenger of Allah said: "If one of
you offers his prayers in the Mosque then he should make a portion of his prayers
in his house, as Allah has made his prayers in his house a means of betterment (for
him)."
Ahmad records from 'Umar that the Messenger of Allah said: "The nawafil salah of
a man in his house are a light; whoever wishes should lighten up his house."
'Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Make
some of your prayers in your houses and do not turn your houses into graves." This
statement is related by Ahmad and Abu Dawud. Abu Dawud records from Zaid ibn Thabit
on sound authority that the Messenger of Allah said: "A person's salah in his house
is better than his salah in my mosque, except for the fard salah."
These hadith prove that it is preferred to say one's nawafil prayers in one' s house
since prayers in one ' s house are better than those that he performs in the mosque.
An-Nawawi says: "The Prophet sallallahu alehi wasallam encouraged one to offer nawafl
in one's house because then the prayers 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 by making many rak'at. The group, except
for Abu Dawud, reports that al-Mughirah ibn Shu'bah said: "The Prophet sallallahu
alehi wasallam would stand and pray until his feet or shanks swelled. When he was
asked about it, he said: 'Should I not be a thankful slave?"' Abu Dawud records
from 'Abdullah ibn Hubshi al-Khath'ami that the Prophet sallallahu alehi wasallam
was asked: "What is the best deed?" He said: "Prolonging the qiyam; (standing) [in
the prayer]." 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 Allah 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 while sitting even though he has the ability
to stand. It is also acceptable for one to make part of such prayers 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 records that 'Alqamah
asked 'Aishah: "How did the Prophet perform two rak'at while sitting?" She replied:
"He would recite while sitting and then when he wished to make ruku', he would stand
and bow." Ahmad, Abu Dawud, at-Tirmizhi, an-Nasa'i, and Ibn Majah record that she
said: "I never saw the Messenger of Allah ever sitting while reciting during the
night prayer 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'..."
Nawafil may be divided into two types: general and specific prayers. The nawafil
are said to be those prayers which are in addition to the fard salah, as prayed
by the Prophet sallallahu alehi wasallam.
An-Nawawi says: "If one decides to make nawafil prayers and he does not make any
intention concerning the number [of rak'at] he shall make, then he may end the prayer
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 prays a number of [rak'at], without knowing how
many, and then ends the prayer his salah will still be valid." There is no difference
of opinion on this. The Shaf'iyyah are in agreement with it and there is a text
attributed to ash-Shaf'i on this point.
Al-Baihaqi records with a chain of narrators, that Abu Zharr prayed many rak'at
and then concluded his salah. Al-Ahnaf ibn Qais asked him: "Do you know if you finished
on an odd or an even number?" He replied: "Even if I do not know, Allah knows. I
heard my friend Abu al-Qasim say: 'No slave makes a sajdah to Allah without Allah
raising him a degree and wiping out one of his sins due to it."' This is related
by ad-Darimi 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 prayers are referred to as al-sunan ar-ratibah, or the sunnah
prayers that have a specific order, number, and so on. These include the sunnah
prayers of fajr, zuhr, 'asr, maghrib, and 'isha.
There are a number of hadith that state the virtues of observing the sunnah prayer
at dawn time. For example: 'Aishah relates that the Prophet sallallahu alehi wasallam
said about the two rak'at before the fajr "They are dearer to me than the whole
world." This is related by Ahmad, Muslim, and at-Tirmizhi. Abu Hurairah reports
that the Prophet said: "Do not leave the two rak'at of the fajr, even if you are
being attacked by a cavalry." This is confirmed 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 fajr no matter what the excuse, even while under enemy attack or under most
trying conditions. 'Aishah says: "The Messenger of Allah was not so particular about
observing any supererogatory prayer as he was in observing the two rak'at before
salatul fajr." This is related by al-Bukhari, Muslim, Ahmad, and Abu Dawud. She
also reports that the Prophet said: "The two rak'at of the fajr are better than
this world and all it contains." This is reported by Ahmad, Muslim, at-Tirmizhi,
and an-Nasa'i. Ahmad and Muslim also record that she said: "I have never seen him
[the Prophet] more in haste to do a good deed than he was to perform the two rak'at
before the morning [prayer]."
It is well-known that the Prophet would make a very short recital in the two rak'at
before the dawn. Hafsah reports: "The Prophet would pray the two rak'at of fajr
before the dawn 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 narrates: "The Prophet would pray the two rak'at before the
dawn prayer 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. She also said: "When the Prophet
prayed the two rak'at before the dawn prayer I estimated the time that he took in
recital was like what it takes to recite al-Fatihah. This is related by Ahmad, an-Nasa'i,
al-Baihaqi, Malik, and at-Tahawi. It is preferred to recite what has been related
from the Prophet sallallahu alehi wasallam: 'Aishah reports that the Prophet would
silently recite the following in the two rak'at before salatul fajr
"Say: O disbelievers," and "Say: He is Allah, the One."
This is related by Ahmad and at-Tahawi. He would recite them after al-Fatihah as
there is no prayer without the recital of al-Fatihah, as we have already discussed.
She also reports that the Prophet said: "These are the two most blessed surahs,"
and he would recite them in the two rak'at before salatul fajr. This is related
by Ahmad and Ibn Majah. Jabir relates that a man stood to pray the two rak'at before
the dawn prayer and recited "Say: O disbelievers!" in the first rak'ah until he
finished the surah. The Prophet said: "That slave knows his Lord." In the second
rak'ah he recited: "Say: He is Allah, the One"...to the end of the surah. The Prophet
said: "That slave (of Allah) believes in his Lord." Talhah said: "I love to recite
these two surahs in these two rak'at." This is related by Ibn Hayyan and at-Tabarani.
Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam would recite the following
in the two rak'at before the dawn prayer: "Say: We believe in Allah and what has
been revealed to us,"' and from surah al-Imran, 'Come to common terms as between
us and you.' This is related by Muslim.
In the first rak'ah, after al-Fatiha, he would recite the verse: "Say: We believe
in Allah, and the revealation 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 he 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 Allah and
we shall not associate any partners with Him and we shall not take others as Lords
besides Allah. And if they turn away then say: Bear witness that we are they who
have surrendered unto Him."
He also reports, in a version recorded by Abu Dawud, that in the first rak'ah the
Prophet sallallahu alehi wasallam would recite: "Say: We believe in Allah..."
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 Allah?' The disciples
said: 'We will be Allah's helpers. . . ' "
From the report of 'Aishah, mentioned earlier, it is concluded that it is permissible
just to recite al-Fatihah in each rak'ah.
An-Nawawi says in al-Azhkar. "It is related in the book of Ibn as-Sanni from Abu
al-Malih (whose name was 'Aamr ibn Usamah) on the authority of his father that his
father had prayed the two rak'at of the dawn [before salatul fajr] and the Prophet
sallallahu alehi wasallam was praying the two rak'at close to him, and he heard
the Prophet say, while sitting:
'O Allah, Lord of Jibrail, Israfeel, Mikail, and Muhammad, the Prophet, I seek refuge
in Thee from the Fire,'"...three times.
He also records from Anas that the Prophet said: "Whoever says, on Friday morning
before the salatul fajr,
'I seek the forgiveness of Allah, there is no other god except Him, the Living,
the Sustaining, and I repent unto him,' three times, Allah will forgive his sins
even if they were as abundant as the foam on the sea."
'Aishah says: "After the Prophet had prayed the two [sunnah] rak'at of the fajr,
he would lie down on his right side." This is related by the group. They also record
that she reported: "After the Messenger of Allah had prayed the two [sunnah] rak'at
of the fajr, he 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 prays these sunnah rak'at in one's house and not in the
mosque. Ibn Hajar says in Fath al-Bari: "Some of the early scholars were of the
opinion that it is preferred to do so if one prays in one's house rather than in
the mosque." This has been recorded from Ibn 'Umar. Some of our scholars reinforce
this argument by stating that there is no evidence that the Prophet ever did so
in the mosque. It has also been authentically recorded from Ibn 'Umar that "he would
throw pebbles at anyone who did so in the mosque," and this was related by Ibn Abi
Shaibah. Imam Ahmad was asked about it and he said: "I do not do it but if a person
does it, it is good."
Abu Hurairah reports that the Prophet said: "Whoever fails to pray the two [sunnah]
rak'at of the fajr until the sun rises, [he should then] pray them." This is related
by al-Baihaqi. About its chain an-Nawawi says it is good.
Qais ibn 'Umar relates that he went to the dawn prayer and found the Prophet praying
fajr. Although Qais had not prayed the sunnah prayer, he joined the Prophet sallallahu
alehi wasallam and prayed with him. When he had finished salatul fajr, he prayed
the two rak'at (sunnah) prayer. The Messenger of Allah passed by him and inquired:
"What is this prayer?" Qais then informed him of all that had happened. The Prophet
kept silent and did not say anything. This is related by Ahmad, Ibn Khuzaimah, Ibn
Hibban, at-Tirmizhi, Abu Dawud, and Ibn Majah. Al-'Iraqi says its chain is hasan.
Ahmad, al-Bukhari, and Muslim relate from 'Imran ibn Hussain that, during a journey,
the Prophet slept past the time of salatul fajr and when he woke he waited for the
sun to rise a little and then he ordered the mu'zhzhin to make the azhan. Then,
the Prophet prayed the fajr sunnah, after which he ordered the iqamah to be made
and prayed salatul fajr. It is apparent from this hadith that one is to make up
the sunnah prayer before or after the sun rises, regardless of whether only sunnah
prayer is missed or both sunnah and fard are missed, and whether there is a valid
excuse or not. It may be made up by itself or with the obligatory dawn prayer.
It has been related that the sunnah rak'at at zuhr are four, six, or eight.
Ibn 'Umar said: "We observed and preserved from the Prophet ten rak'at [of sunnah
prayers]: two before zuhr and two after it, two after maghrib in his house, two
after 'isha in his house and two rak'at before the fajr." This is related by al-Bukhari.
Al-Mughirah ibn Sulaiman reports that he heard Ibn 'Umar say: "The Prophet never
left the two rak'at before zuhr and two rak'at after it, two rak'at after maghrib,
two rak'a~ after 'isha and two rak'at before fajr." This is related by Ahmad with
a good chain.
'Abdullah ibn Shaqiq said: "I asked 'Aishah about the prayer of the Prophet and
she said: 'He would pray four rak'at before zuhr and two after it."' This is related
by Ahmad, Muslim, and others.
Umm Habibah bint Abu Sufyan reports that the Messenger of Allah said: "Whoever prays
twelve rak'at during the day and night will have a house built for him in paradise:
four rak'at before zuhr and two after it, two rak'at after maghrib, two rak'at after
'isha, and two rak'at before fajr." This is related by at-Tirmizhi who called it
hasan sahih. Muslim reports it briefly.
Umm Habibah reports that the Prophet said: "Whoever prays four rak'at before zuhr
and four after it, Allah will forbid that his flesh be in the fire." This is related
by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah, and at-Tirmizhi who calls it sahih.
It is related that Abu Ayyub al-Ansari would pray four rak'at before zuhr. The people
said to him: "You made that prayer continue too long!" He said: "I saw the Messenger
of Allah 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 said: "The Prophet never left praying four rak'at before zuhr and two rak'at
before fajr under any circumstances." This is related by Ahmad and al-Bukhari. It
is also related from her 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, which states that the
Prophet prayed two rak'at before zuhr, and other hadith which state that the Prophet
prayed four rak'at before zuhr. Ibn Hajar writes in Fath al-Bari: "It is better
to take them as describing different circumstances, sometimes he prayed two rak'at
and sometimes he prayed four rak'at. Some say that it may be construed that if he
prayed them in the mos que , he prayed only two rak'at, and when he prayed in his
house, he prayed four rak'at. On the other hand, it could imply that he prayed two
rak'at in his house and then went to the mosque and prayed two rak'at there also.
Ibn 'Umar only saw what he prayed in the mosque and not what he prayed in his house,
while 'Aishah was aware of both of them. The first interpretation is strengthened
by what Ahmad and Abu Dawud recorded from 'Aishah, namely, that the Prophet prayed
four rak'at in his house before zuhr and then he went to the mosque."
Abu Ja'far at-Tabari says: "Most of the time he prayed four rak'at and occasionally
he prayed two rak'at."
If one prays four rak'at before or after the noon prayers, it is preferred to pray
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
sallallahu alehi wasallam said: "The prayers of the night and day are (sets of)
two [rak'at]." This was related by Abu Dawud with a sahih chain.
'Aishah reports that if the Prophet missed the four rak'at before zuhr, he would
pray them afterward. This is related by at-Tirmizhi who calls it hasan ghareeb.
Ibn Majah records that she said: "If the Prophet missed the four rak'at before zuhr,
he would pray them following the two rak'at after zuhr."
The preceding is concerned with making up the sunnah prayers that one is to pray
before zuhr. Concerning making up the two rak'at after zuhr, we have the following
reports as recorded by Ahmad.
Umm Salamah says: "The Prophet prayed zuhr and then he received some wealth and
he sat to distribute it [and continued to do so] until the mu'azhzhin made the azhan
for 'asr. He prayed 'asr and came to me, as it was my day, and he prayed two quick
rak'at. I said: 'What are those two rak'at, O Messenger of Allah? Have you been
ordered to perform them?' He said: 'No, they are the two rak'at that I perform after
zuhr but I was busy distributing this wealth until the azhan was made for 'asr and
I hated to miss them.'" This is related by al-Bukhari, Muslim, and by Abu Dawud
in somewhat different wording.
It is sunnah to pray two rak'at after maghrib. Earlier we mentioned that Ibn 'Umar
narrated that the Prophet would not miss them. As to their content, it is preferred
to recite, after al-Fatihah: "Say: O Disbelievers," and "Say: He is Allah, the One,"
in the sunnah prayer after salatul maghrib.
Ibn Mas'ud says: "I cannot count how many times I heard the Messenger of Allah recite,
in the two rak'at after maghrib and in the two rak'at before fajr 'Say: O disbelievers,'
and 'Say: He is Allah, the One.'" This is related by Ibn Majah and at-Tirmizhi.
The later grades it hasan.
It is preferred to pray this sunnah prayer in one's house. Mahmud ibn Labid reports
that the Prophet sallallahu alehi wasallam prayed maghrib with the tribe of 'Abd
al-Ashhal. After he made the taslim, he told them: "Perform these two rak'at in
your houses." This is related by Ahmad, Abu Dawud, at-Tirmizhi, and an-Nasa'i. We
have already mentioned that the Prophet prayed them in his house.
We have already mentioned the hadith which record that the Prophet sallallahu alehi
wasallam prayed two rak'at after 'isha.
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