Fiqh-us-Sunnah, Volume 2: Supererogatory Prayers

Volume 2, Page 1a: Their significance

At-tatawwu’, or nawafil or supererogatory prayers, have beenlegislated to make up for any deficiencies left in the performance offard salah (obligatory prayers). In salah, there are virtues that arenot found in any other form of worship. Abu Hurairah reports that theProphet sallallahu alehi wasallam said: “The first thing that thepeople will be called to account for on the Day of Resurrection will bethe 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 perfectlyor been negligent in it. So if he observed it perfectly it will berecorded 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. Thenif he has any supererogatory prayers, Allah would say: Make up thedeficiency in My servant’s obligatory prayer with his supererogatoryprayers.’ 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 tworak’at (of prayer) that he offers. Mercy descends over the servant’shead as long as he remains in prayer” (Ahmad and at-Tirmizhi).As-Sayuti grades it sahih. In al-Muwatta’, Malik says: “It has reachedme that the Prophet said: ‘(Try to) keep to the straight path althoughyou won’t be able to do so completely; and know that the best of yourdeeds is the salah, and only a (true) believer preserves his wudu.'”Muslim records from Rabi’ah ibn Malik al-Aslami that the Prophetsallallahu alehi wasallam said: “Ask (anything).” Rabi’ah said: “I askof you to be your companion in paradise.” The Prophet said: “Oranything else?” Rabi’ah said: “That is it.” The Prophet sallallahualehi wasallam said to him: “Then help me by making many prostrations(i.e., supererogatory prayers).”

Volume 2, Page 2: Offering Supererogatory Prayers inOne’s House

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 aportion of his prayers in his house, as Allah has made his prayers inhis house a means of betterment (for him).”

Ahmad records from ‘Umar that the Messenger of Allah said: “The nawafilsalah of a man in his house are a light; whoever wishes should lightenup his house.”

‘Abdullah ibn ‘Umar reports that the Prophet sallallahu alehi wasallamsaid: “Make some of your prayers in your houses and do not turn yourhouses into graves.” This statement is related by Ahmad and Abu Dawud.Abu Dawud records from Zaid ibn Thabit on sound authority that theMessenger of Allah said: “A person’s salah in his house is better thanhis salah in my mosque, except for the fard salah.”

These hadith prove that it is preferred to say one’s nawafil prayers inone’ s house since prayers in one ‘ s house are better than those thathe performs in the mosque. An-Nawawi says: “The Prophet sallallahualehi wasallam encouraged one to offer nawafl in one’s house becausethen the prayers are more private and will have less of a chance ofbeing done for show and will be free from defects that vitiate gooddeeds. Furthermore, this will be a blessing for the house as mercy andangels will descend on it while Satan flees from it.”

Volume 2, Page 2a: Supererogatory prayers, theirElongation

It is preferred to prolong the reciting by making many rak’at. Thegroup, except for Abu Dawud, reports that al-Mughirah ibn Shu’bah said:”The Prophet sallallahu alehi wasallam would stand and pray until hisfeet or shanks swelled. When he was asked about it, he said: ‘Should Inot be a thankful slave?”‘ Abu Dawud records from ‘Abdullah ibn Hubshial-Khath’ami that the Prophet sallallahu alehi wasallam was asked:”What is the best deed?” He said: “Prolonging the qiyam; (standing) [inthe prayer].” Then it was asked: “What is the best charity?” Hereplied: “The sacrifice made by one who has little to give.” Then itwas asked: “What is the best migration?” He responded: “The migrationfrom what Allah has forbidden.” Then it was asked: “What is the bestjihad?” He replied: “Whoever strives against the polytheists with hiswealth and soul.” They asked: “What is the most honorable death?” Heanswered: “He whose blood is spilled and whose horse is wounded.”

Volume 2, Page 3: It is allowed to make supererogatoryprayers while in julus (sitting)

It is acceptable for one to make nawafil while sitting even thoughhe has the ability to stand. It is also acceptable for one to make partof such prayers sitting and part of them standing even if all of thatis in one rak’ah, (i.e., one sits for part of the first rak’ah and thenstands for the rest of it, or vice versa). All of that is acceptablewithout any dislike for it. One may sit in any manner one likesalthough it is preferable to sit cross-legged. Muslim records that’Alqamah asked ‘Aishah: “How did the Prophet perform two rak’at whilesitting?” She replied: “He would recite while sitting and then when hewished to make ruku’, he would stand and bow.” Ahmad, Abu Dawud,at-Tirmizhi, an-Nasa’i, and Ibn Majah record that she said: “I neversaw the Messenger of Allah ever sitting while reciting during the nightprayer until he became old, then he would sit until when about thirtyor forty verses were left of his recital then he would stand, finishthe recital and make ruku’…”

Volume 2, Page 3a: Different Types of Nawafil

Nawafil may be divided into two types: general and specific prayers.The nawafil are said to be those prayers which are in addition to thefard salah, as prayed by the Prophet sallallahu alehi wasallam.

An-Nawawi says: “If one decides to make nawafil prayers and he does notmake 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 orincrease it to three or one hundred or one thousand, and so forth. Ifhe prays a number of [rak’at], without knowing how many, and then endsthe prayer his salah will still be valid.” There is no difference ofopinion on this. The Shaf’iyyah are in agreement with it and there is atext attributed to ash-Shaf’i on this point.

Al-Baihaqi records with a chain of narrators, that Abu Zharr prayedmany 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-Qasimsay: ‘No slave makes a sajdah to Allah without Allah raising him adegree and wiping out one of his sins due to it.”‘ This is related byad-Darimi in his Musnad with a sahih chain, but it should be noted thatthere is a difference of opinion over the integrity of one of itsnarrators.

The specific nawafil prayers are referred to as al-sunan ar-ratibah, orthe sunnah prayers that have a specific order, number, and so on. Theseinclude the sunnah prayers of fajr, zuhr, ‘asr, maghrib, and ‘isha.

Volume 2, Page 4: The Two rak’at of Fajr

There are a number of hadith that state the virtues of observing thesunnah prayer at dawn time. For example: ‘Aishah relates that theProphet sallallahu alehi wasallam said about the two rak’at before thefajr “They are dearer to me than the whole world.” This is related byAhmad, Muslim, and at-Tirmizhi. Abu Hurairah reports that the Prophetsaid: “Do not leave the two rak’at of the fajr, even if you are beingattacked by a cavalry.” This is confirmed by Ahmad, Abu Dawud,al-Baihaqi, and at-Tahawi. The message of the hadith is that one shouldnot leave the two rak’at of the fajr no matter what the excuse, evenwhile under enemy attack or under most trying conditions. ‘Aishah says:”The Messenger of Allah was not so particular about observing anysupererogatory prayer as he was in observing the two rak’at beforesalatul fajr.” This is related by al-Bukhari, Muslim, Ahmad, and AbuDawud. She also reports that the Prophet said: “The two rak’at of thefajr are better than this world and all it contains.” This is reportedby Ahmad, Muslim, at-Tirmizhi, and an-Nasa’i. Ahmad and Muslim alsorecord that she said: “I have never seen him [the Prophet] more inhaste to do a good deed than he was to perform the two rak’at beforethe morning [prayer].”

Volume 2, Page 4a: To Make Them Quickly

It is well-known that the Prophet would make a very short recital inthe two rak’at before the dawn. Hafsah reports: “The Prophet would praythe two rak’at of fajr before the dawn in my house and he would make itvery quick.” Naf’i states: “Abdullah [Ibn ‘Umar] would also make itvery quickly.” This is related by Ahmad, al-Bukhari, and Muslim.’Aishah narrates: “The Prophet would pray the two rak’at before thedawn prayer in my house so quickly that I wondered if he had recitedthe Fatihah in them or not.” This is related by Ahmad and others. Shealso said: “When the Prophet prayed the two rak’at before the dawnprayer I estimated the time that he took in recital was like what ittakes to recite al-Fatihah. This is related by Ahmad, an-Nasa’i,al-Baihaqi, Malik, and at-Tahawi. It is preferred to recite what hasbeen related from the Prophet sallallahu alehi wasallam: ‘Aishahreports that the Prophet would silently recite the following in the tworak’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 afteral-Fatihah as there is no prayer without the recital of al-Fatihah, aswe have already discussed. She also reports that the Prophet said:”These are the two most blessed surahs,” and he would recite them inthe two rak’at before salatul fajr. This is related by Ahmad and IbnMajah. Jabir relates that a man stood to pray the two rak’at before thedawn prayer and recited “Say: O disbelievers!” in the first rak’ahuntil he finished the surah. The Prophet said: “That slave knows hisLord.” In the second rak’ah he recited: “Say: He is Allah, theOne”…to the end of the surah. The Prophet said: “That slave (ofAllah) believes in his Lord.” Talhah said: “I love to recite these twosurahs in these two rak’at.” This is related by Ibn Hayyan andat-Tabarani. Ibn ‘Abbas reports that the Prophet sallallahu alehiwasallam would recite the following in the two rak’at before the dawnprayer: “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.

Volume 2, Page 5: First rak’ah of fajr

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 wasrevealed to Abraham, Ismail, Isaac, Jacob and the tribes, and [in what]was given to Moses and Jesus, and what was given to the Prophets, fromtheir Lord and we do not differentiate between any of them. And we areMuslims.”

Volume 2, Page 5a: Second rak’ah of fajr

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 shallnot worship any save Allah and we shall not associate any partners withHim and we shall not take others as Lords besides Allah. And if theyturn away then say: Bear witness that we are they who have surrenderedunto Him.”

He also reports, in a version recorded by Abu Dawud, that in the firstrak’ah the Prophet sallallahu alehi wasallam would recite: “Say: Webelieve in Allah…”

In the second rak’ah he would recite: “But when Jesus became consciousof their disbelief, he cried: ‘Who will be my helpers in the cause ofAllah?’ The disciples said: ‘We will be Allah’s helpers. . . ‘ ”

From the report of ‘Aishah, mentioned earlier, it is concluded that itis permissible just to recite al-Fatihah in each rak’ah.

Volume 2, Page 6: Supplication after finishing the twosunnah rak’at before the fajr prayer

An-Nawawi says in al-Azhkar. “It is related in the book of Ibnas-Sanni from Abu al-Malih (whose name was ‘Aamr ibn Usamah) on theauthority of his father that his father had prayed the two rak’at ofthe dawn [before salatul fajr] and the Prophet sallallahu alehiwasallam was praying the two rak’at close to him, and he heard theProphet 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, onFriday morning before the salatul fajr,

‘I seek the forgiveness of Allah, there is no other god except Him, theLiving, the Sustaining, and I repent unto him,’ three times, Allah willforgive his sins even if they were as abundant as the foam on the sea.”

Volume 2, Page 6a: Lying down after the two sunnahrak’at of fajr

‘Aishah says: “After the Prophet had prayed the two [sunnah] rak’atof the fajr, he would lie down on his right side.” This is related bythe group. They also record that she reported: “After the Messenger ofAllah had prayed the two [sunnah] rak’at of the fajr, he would lie downif I was asleep or would talk to me if I was awake.”

There is quite a difference of opinion over this point. Apparently, itis preferred for one to do so if one prays these sunnah rak’at in one’shouse and not in the mosque. Ibn Hajar says in Fath al-Bari: “Some ofthe early scholars were of the opinion that it is preferred to do so ifone prays in one’s house rather than in the mosque.” This has beenrecorded from Ibn ‘Umar. Some of our scholars reinforce this argumentby stating that there is no evidence that the Prophet ever did so inthe mosque. It has also been authentically recorded from Ibn ‘Umar that”he would throw pebbles at anyone who did so in the mosque,” and thiswas related by Ibn Abi Shaibah. Imam Ahmad was asked about it and hesaid: “I do not do it but if a person does it, it is good.”

Volume 2, Page 7: Belated performance of sunnah rak’at offajr

Abu Hurairah reports that the Prophet said: “Whoever fails to praythe two [sunnah] rak’at of the fajr until the sun rises, [he shouldthen] pray them.” This is related by al-Baihaqi. About its chainan-Nawawi says it is good.

Qais ibn ‘Umar relates that he went to the dawn prayer and found theProphet 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 isthis prayer?” Qais then informed him of all that had happened. TheProphet 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 andwhen he woke he waited for the sun to rise a little and then he orderedthe mu’zhzhin to make the azhan. Then, the Prophet prayed the fajrsunnah, after which he ordered the iqamah to be made and prayed salatulfajr. It is apparent from this hadith that one is to make up the sunnahprayer before or after the sun rises, regardless of whether only sunnahprayer is missed or both sunnah and fard are missed, and whether thereis a valid excuse or not. It may be made up by itself or with theobligatory dawn prayer.

Volume 2, Page 7a: The Sunnah Prayer Of Zuhr

It has been related that the sunnah rak’at at zuhr are four, six, oreight.

Volume 2, Page 7b: Reports concerning four rak’at

Ibn ‘Umar said: “We observed and preserved from the Prophet tenrak’at [of sunnah prayers]: two before zuhr and two after it, two aftermaghrib in his house, two after ‘isha in his house and two rak’atbefore the fajr.” This is related by al-Bukhari.

Al-Mughirah ibn Sulaiman reports that he heard Ibn ‘Umar say: “TheProphet 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 beforefajr.” This is related by Ahmad with a good chain.

Volume 2, Page 8: Reports concerning six rak’at

‘Abdullah ibn Shaqiq said: “I asked ‘Aishah about the prayer of theProphet and she said: ‘He would pray four rak’at before zuhr and twoafter 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 housebuilt 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 beforefajr.” This is related by at-Tirmizhi who called it hasan sahih. Muslimreports it briefly.

Volume 2, Page 8a: Reports concerning eight rak’at

Umm Habibah reports that the Prophet said: “Whoever prays fourrak’at before zuhr and four after it, Allah will forbid that his fleshbe in the fire.” This is related by Ahmad, Abu Dawud, an-Nasa’i, IbnMajah, and at-Tirmizhi who calls it sahih.

It is related that Abu Ayyub al-Ansari would pray four rak’at beforezuhr. 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 itand he said: ‘It is a time in which the doors of the heavens are openedand I wish that my good deeds be raised (to heaven) during it.'” Thisis related by Ahmad with a good chain.

Volume 2, Page 8b: The merits of four rak’at before zuhr

‘Aishah said: “The Prophet never left praying four rak’at beforezuhr and two rak’at before fajr under any circumstances.” This isrelated by Ahmad and al-Bukhari. It is also related from her thatduring those four rak’at, he would prolong the qiyam [the portion inwhich one recites the Qur’an] and perfect the ruku’ and sujud therein.

There is no contradiction between the hadith of Ibn ‘Umar, which statesthat the Prophet prayed two rak’at before zuhr, and other hadith whichstate that the Prophet prayed four rak’at before zuhr. Ibn Hajar writesin Fath al-Bari: “It is better to take them as describing differentcircumstances, sometimes he prayed two rak’at and sometimes he prayedfour rak’at. Some say that it may be construed that if he prayed themin the mos que , he prayed only two rak’at, and when he prayed in hishouse, he prayed four rak’at. On the other hand, it could imply that heprayed two rak’at in his house and then went to the mosque and prayedtwo rak’at there also. Ibn ‘Umar only saw what he prayed in the mosqueand not what he prayed in his house, while ‘Aishah was aware of both ofthem. The first interpretation is strengthened by what Ahmad and AbuDawud recorded from ‘Aishah, namely, that the Prophet prayed fourrak’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 andoccasionally he prayed two rak’at.”

If one prays four rak’at before or after the noon prayers, it ispreferred to pray them in two sets consisting of two rak’at each,although it is permissible to make them together with only one taslimat the end of the four rak’at, as the Prophet sallallahu alehi wasallamsaid: “The prayers of the night and day are (sets of) two [rak’at].”This was related by Abu Dawud with a sahih chain.

Volume 2, Page 9: Making up the missed sunnah of zuhr

‘Aishah reports that if the Prophet missed the four rak’at beforezuhr, he would pray them afterward. This is related by at-Tirmizhi whocalls it hasan ghareeb. Ibn Majah records that she said: “If theProphet missed the four rak’at before zuhr, he would pray themfollowing the two rak’at after zuhr.”

The preceding is concerned with making up the sunnah prayers that oneis 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 somewealth and he sat to distribute it [and continued to do so] until themu’azhzhin made the azhan for ‘asr. He prayed ‘asr and came to me, asit was my day, and he prayed two quick rak’at. I said: ‘What are thosetwo rak’at, O Messenger of Allah? Have you been ordered to performthem?’ He said: ‘No, they are the two rak’at that I perform after zuhrbut 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.

Volume 2, Page 9a: The sunnah of maghrib

It is sunnah to pray two rak’at after maghrib. Earlier we mentionedthat Ibn ‘Umar narrated that the Prophet would not miss them. As totheir content, it is preferred to recite, after al-Fatihah: “Say: ODisbelievers,” and “Say: He is Allah, the One,” in the sunnah prayerafter salatul maghrib.

Ibn Mas’ud says: “I cannot count how many times I heard the Messengerof Allah recite, in the two rak’at after maghrib and in the two rak’atbefore fajr ‘Say: O disbelievers,’ and ‘Say: He is Allah, the One.'”This is related by Ibn Majah and at-Tirmizhi. The later grades ithasan.

It is preferred to pray this sunnah prayer in one’s house. Mahmud ibnLabid reports that the Prophet sallallahu alehi wasallam prayed maghribwith the tribe of ‘Abd al-Ashhal. After he made the taslim, he toldthem: “Perform these two rak’at in your houses.” This is related byAhmad, Abu Dawud, at-Tirmizhi, and an-Nasa’i. We have already mentionedthat the Prophet prayed them in his house.

Volume 2, Page 10: The sunnah of ‘Isha

We have already mentioned the hadith which record that the Prophetsallallahu alehi wasallam prayed two rak’at after ‘isha.