THE SUNAN AND THE NAWAAFIL

Perfection has become a catchphrase today, highly valued by everyone. To acheive this, one needs only to consider the small details that enrich our daily lives. How much effort do we put into beautifying our homes? Similarly, regarding our eating habits, we are seldom satisfied with a simple plate of food. And when it comes to our clothing, we place great emphasis on our attire, choosing the most fashionable clothes.

If the concern for perfection is omnipresent in our material lives, it is unfortunate that our spiritual lives often leave much to be desired. One of the most unusual attitudes towards the Shari'ah today is the neglect of the Sunan (plural of Sunnah), Nawaafil, and Mustahabb (recommended) practices.

In the time of Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam), it sufficed for the Sahabah-e-Kiraam (Radiyallahu anhum) to know that Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) had done something, and they would immediately adopt it themselves. They did not concern themselves with whether it was Farz or Nafl, for to them, Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) symbolised perfection. Once, a person asked Hadhrat Abdullah bin Umar (Radiyallahu anhuma) whether the Witr prayer was Waajib (obligatory). Hadhrat Abdullah bin Umar (Radiyallahu anhuma) replied that it was the practice of Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam), and the Muslims, without specifying whether it was Waajib or not. His answer clearly shows that it was enough for something to have the approval of Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) for them to adopt it.

Although it is not necessary to know the legal force or degree of importance of various practices, it is still beneficial to be aware of them, as this knowledge helps us determine priorities between different practices. Unfortunately, today, this knowledge is not utilised wisely. While the Salf-e-Saaliheen used it precisely to determine priorities, we often use it as an excuse to abandon non-obligatory practices such as Nawaafil, etc.

We should not imagine that a practice which is not Farz is unimportant. The importance of a practice is relative, not absolute. For instance, Nawaafil are not obligatory because they have not been prescribed by Allah Ta'ala, but this does not mean they are insignificant. Their importance becomes apparent when they compensate for our shortcomings in the Farz prayers, and no one can claim to have performed their Salahs perfectly.

Armed with such an understanding, it becomes impossible for a person to neglect their Nawaafil. If the Sahabah-e-Kiraam (Radiyallahu anhum), despite their piety and abundant good deeds, felt the necessity of performing Nawaafil, then how much more important is it for us, whose A'maal-e-Saaliha are deficient? Rasulullah (Sallallahu 'Alaihi Wasallam), the Maghfur (the forgiven), as well as the A'shrah Mubash'shara (the ten Sahabah [Radiyallahu anhum] who were promised Paradise), did not neglect the practice of Nawaafil. Given our own shortcomings in performing the Farz prayers, it is essential for us to engage in the Nawaafil.

NAWAAFIL - MEANS OF APPROACH

In addition to fulfilling the Faraaiz (obligatory acts), it is the Nawaafil that contribute significantly to bringing us closer to our Creator. The performance of both Nawaafil and Faraaiz perfectly illustrates the practitioner's desire to be loved by their Lord. According to a Hadith, when a servant takes a step towards their Creator, Allah Ta'ala takes ten steps towards them. Therefore, it is entirely natural that the one who desires to draw closer to Allah Ta'ala will attract ten times more divine grace.

According to a Hadith Qudsi, Allah Ta'ala says:

"Whoever shows hostility towards a friend of Mine, I declare war against him. Never does My servant get closer to Me by an action more pleasing to My eyes than the fulfilment of the obligations I have prescribed for him. And My servant will not cease, for all that, to get closer and closer to Me through the Nawaafil, until I love him. Once I have loved him, I become the ear with which he hears, the eye with which he sees, the hand with which he strikes, and the foot with which he moves. If he asks of Me, I will certainly grant it to him; if he seeks refuge with Me, I will surely protect him."

In other words, the performance of the Nawaafil allows for the creation of a deep connection between the Creator and His servant. Thus, the servant only accomplishes that which the Creator desires, as he is, so to speak, at the mercy of the divine will.

SOUNNAH-E¬-MU'AKKADAH AND GHAIR MU'AKKADAH

According to scholars, the term Nafl or Nawaafil refers to all actions that go beyond the Faraaiz (obligatory acts). Literally, Nafl or Naafilah means any excess or surplus over the obligatory acts. In this context, we also refer to the booty from Jihaad as Nafl, since it represents an excess or surplus beyond the true objective of Jihaad.

The Nawaafil are divided into two categories based on the degree of importance assigned to them by the practice of Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam):

Sunnat-e-Mu'akkadah
Sunnat-e-Ghair-Mu'akkadah

Sunnat-e-Mu'akkadah refers to those practices that were regularly followed by Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) and the Khulafaa-e-Raashideen (Radiyallahu anhum), without any deliberate abandonment.
Sunnat-e-Ghair-Mu'akkadah, on the other hand, refers to actions that were regularly practised by Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam), but occasionally neglected without apparent reason.

It is important to note that the regular and deliberate abandonment of a practice classified as Sunnat-e-Mu'akkadah is considered a sin and renders the individual unreliable (ghayr-ameen).

According to Ahaadith, in addition to the five daily prayers, Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) performed 12 Rak'ats of Salah that are considered Sunnat-e-Mu'akkadah. These include:

2 Rak'at before the Farz of Fajr
4 Rak'at before and 2 Rak'at after the Farz of Zuhr
2 Rak'at after the Farz of Maghrib
2 Rak'at after the Farz of Isha

In a Hadith from Tirmizi, reported by Hadhrat Umme Habeebah (Radiyallahu anha), Rasulullah (Sallallahu 'Alaihi Wasallam) stated that Allah Ta'ala will build a house in Paradise for the one who performs these 12 Rak'at of Salah during the day and night. This same Hadith is mentioned in Muslim Sharif.

TWO SUNNAH RAK'ATS BEFORE FAJR

Among the Rak'ats of Sunnat-e-Mu'akkadah, the two Sunnah Rak'ats before Fajr are of particular importance. Hadhrat 'Aisha (Radiyallahu anha) reported that Rasulullah (Sallallahu 'Alaihi Wasallam) placed more emphasis on these two Rak'ats than on any other Nawaafil. These two Rak'ats are so important that, according to a Hadith from Abu Daawud Sharif reported by Hadhrat Abu Hurayrah (Radiyallahu anhu), Rasulullah (Sallallahu 'Alaihi Wasallam) recommended observing these two Rak'ats even at the risk of being trampled by an enemy horse. It is also reported that Rasulullah (Sallallahu 'Alaihi Wasallam) never missed the 4 Rak'ats before Zuhr and the two before Fajr.

The significance of these two Rak'ats is even more evident from the fact that, on the rare occasions when Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) did not wake up on time after an expedition, he would perform them after sunrise. Hadhrat Abu Hurairah (Radiyallahu anhu) reported that Rasulullah (Sallallahu 'Alaihi Wasallam) recommended replacing these two Rak'ats after sunrise if they were missed.

These two Rak'ats carry immense reward. According to a Hadith, their reward surpasses that of the entire world and its contents. Commenting on this Hadith, Hadhrat Shah Waliyullah Dehlavi (Rahimahullah) explained that the superiority of these two Rak'ats lies in the fact that the world is fleeting and perishable, while the rewards for these two Rak'ats are eternal.

Such an abundance of reward for such a short Salah is a clear demonstration of the grace and favour of Allah Ta'ala. Hadhrat 'Aisha (Radiyallahu anha) would sometimes wonder whether Rasulullah (Sallallahu 'Alaihi Wasallam) even recited Surah Fatihah in these two Rak'ats. In performing them, Rasulullah (Sallallahu 'Alaihi Wasallam) would often recite Surah Al-Kaafirun and Surah Al-Ikhlaas (Qulhuwallahu Ahad). Similarly, Hadhrat Abdullah bin Mas'ud (Radiyallahu anhuma) recalled hearing Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) recite these Surahs frequently during the two Rak'ats of Maghrib and Fajr.

THE SUNNAH-E-MU'AKKADAH OF ZUHR

The Salah of Zuhr consists of 6 Rak'ats of Sunnat-e-Mu'akkadah: 4 Rak'ats before the Farz and 2 after. However, some Ahaadith mention 2 Rak'ats before the Farz of Zuhr. One such Hadith is reported by Hadhrat Abdullah bin Umar (Radiyallahu anhuma):

"I performed 2 Rak'ats before the Salah of Zuhr in the company of Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam)."

According to scholars, there were occasions when Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) performed only 2 Rak'ats, but most of the time, he would perform 4 Rak'ats. Hadhrat 'Aisha (Radiyallahu anha) said that Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) never missed the 4 Rak'ats before Zuhr and the 2 Rak'ats before Fajr.

Numerous Ahaadith attest to the importance of the 4 Rak'ats before Zuhr. For example, a Hadith from Tirmizi, reported by Hadhrat 'Ali (Radiyallahu anhu), mentions that Rasulullah (Sallallahu 'Alaihi Wasallam) regularly performed 4 Rak'ats before the Farz of Zuhr and 2 after. According to another Hadith of Tirmidhi, reported by Umme Habeebah (Radiyallahu anha‎), the fire of hell would be Haram for the one who regularly performs the 4 Rak'at before the Salah of Zuhr and the 2 Rak'at after it. The 4 Rak'at before Zuhr hold special significance because Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) recommended performing them as a replacement after the Farz Salah if they had been missed.

According to a Hadith in Ibn-e-Maajah, reported by Hadhrat 'Aisha (Radiyallahu anha‎), Rasulullah (Sallallahu 'Alaihi Wasallam) used to replace the 4 Sunnah Rak'at of Zuhr after performing the 2 Rak'at Sunnah of Zuhr.

SUNNAH-E-MU'AKKADAH AFTER MAGHRIB

After the Farz Salah of Maghrib, there are 2 Rak'ats of Sunnat-e-Mu'akkadah. According to a long Hadith reported by Hadhrat 'Aisha (Radiyallahu anha) that Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) performed these two Rak'ats at home. Additionally, in a Hadith from Tirmizi, reported by Hadhrat Abdullah bin Mas'ud (Radiyallahu anhuma), we learn that Nabi-e-Kareem (Sallallahu 'Alaihi Wasallam) recited Surah Al-Kaafirun and Surah Al-Ikhlaas during these two Rak'ats.

SUNNAH-E-MU'AKKADAH AFTER ISHA

According to Hadhrat 'Aisha (Radiyallahu anha), Rasulullah (Sallallahu 'Alaihi Wasallam) performed the 2 Sunnah Rak'ats after the Farz of Isha at home.

SUNNAH-E-GHAIR-MU'AKKADAH

There are 10 Rak'ats of Sunnat-e-Ghair-Mu'akkadah associated with the Farz Salahs. These are:

4 Rak'ats before the Farz of Isha
2 Rak'ats after the 2 Sunnah Mu'akkadah Rak'ats of Isha
4 Rak'ats before the Farz of Asr

NAWAAFIL - THE PROHIBITED TIMES

There are certain times during which it is prohibited to perform Salah, including:

Sunrise
Zenith (Zawaal)
Sunset

However, one exception exists: it is permissible to perform the Salah of 'Asr if it was missed at its prescribed time, during the time of sunset. Deliberately delaying the Salah of 'Asr until the sun turns yellow is considered a despicable, reprehensible, and forbidden act.

Regarding the prohibition of Salah during these times, Rasulullah (Sallallahu 'Alaihi Wasallam) explained in a Hadith from Muslim that it is during sunrise and sunset that the kuffaar/Mushrikeen prostrate before the sun, between the two horns of the Shaytaan. The prohibition during the zenith (Zawaal) is due to the fact that this is the time when Hellfire is heated. In addition to these Ahaadith, there are others that mention the prohibition of performing Salahs during the times mentioned above.

In addition to these three prohibited times, there are two other times when it is not permissible to perform Sunnah or Nawaafil Salah:

Between Subh-e-Saadiq (dawn) and sunrise, during which all Sunnah and Nawaafil Salah, except for the 2 Rak'at Sunnah of Fajr, are prohibited.
After the Salah of Asr, no Sunnah or Nafl Salah is permitted.

A Hadith from Muslim Sharif reports that Hadhrat Hafsah (Radiyallahu anha) said that when Subh-e-Saadiq appeared, Rasulullah (Sallallahu 'Alaihi Wasallam) would not perform any Salah except for the 2 Rak'at Sunnah. In another Hadith of Tirmizi reported by Hadhrat Abdullah Bin Umar (Radiyallahu anhuma), Rasulullah (Sallallahu 'Alaihi Wasallam) said that after the appearance of Fajr, no Salah (Nafl) except for the 2 Sunnah of Fajr is allowed.

Commenting on this Hadith, Imam Tirmizi (Rahimahullah) stated that this is a fact on which the scholars are unanimous. They all agree that it is Makruh (discouraged) to perform any Salah other than the two Rak'ahs Sunnah of Fajr, as Imam Tirmizi (Rahimahullah) has mentioned.

According to a Hadith in Bukhari Sharif, Hadhrat Abdullah bin Abbaas (Radiyallahu anhuma) reported that Rasulullah (Sallallahu 'Alaihi Wasallam) prohibited us from performing any Salah after Fajr until sunrise and after the Salah of 'Asr until sunset.

It is crucial to note that this prohibition applies only to the performance of Nawaafil and Sunnah Salahs after the Farz Salahs of Fajr and 'Asr. This prohibition does not apply to Qaza Salahs, which must be performed before the sun turns yellow.

BEST PLACE TO PERFORM SUNNAH AND NAFL SALAH

Throughout his life, Rasulullah (Sallallahu 'Alaihi Wasallam) performed the Farz Salahs in the mosque and in congregation. However, for the Sunnah and Nawaafil, he preferred to perform them at home. According to a Hadith in Muslim Sharif, reported by Hadhrat 'Aisha (Radiyallahu anha), it is stated:

"Rasulullah (Sallallahu 'Alaihi Wasallam) used to perform 4 Rak'ahs before the Farz of Zuhr at home, after which he would leave for the mosque to lead the congregation. Then, he would return home to perform 2 Rak'ahs. For the Maghrib Salah, he led the congregation, and then he would return home to complete 2 Rak'ahs."

This Hadith shows that Rasulullah (Sallallahu 'Alaihi Wasallam) performed the Sunnah and Nawaafil Salahs at home. However, this practice was not exclusive to him; it applies to the entire Ummah.

Rasulullah (Sallallahu 'Alaihi Wasallam) regarded the Sunnah and Nawaafil performed at home as the best of Salahs, saying:

"Apart from the Farz Salahs, the best Salahs of a person are those performed at home."

According to a Hadith in Tabrani, Rasulullah (Sallallahu 'Alaihi Wasallam) said:

"The superiority of the Nawaafil performed at home is equivalent to the superiority of the Faraa’iz over the Nawaafil."

In a Hadith in Abu Daawud, Rasulullah (Sallallahu 'Alaihi Wasallam) said:

"The Salah that a person performs at home is better than that performed in my Masjid (Masjid-e-Nabawi)—except for the Farz Salah."

The Shari'ah encourages us to perform Nawaafil at home to prevent our house from becoming like a grave.

Although performing Nawaafil at home is better, this does not mean that performing them in the mosque is forbidden. To demonstrate that performing Nawaafil in the mosque is permissible, Rasulullah (Sallallahu 'Alaihi Wasallam) would occasionally perform them in the mosque. Furthermore, if there is a fear that we will not be able to perform them at home, it is preferable to perform them in the mosque. This principle is similar to that of the Witr Salah, which should ideally be performed in the last part of the night but may be performed before going to bed if there is a concern about not waking up in time to perform it.

Finally, it is important to note that Nawaafil such as Salat-ul-Istisqa, Salat-ul-Kusuf, Salat-ul-Eidain, and Salat-ul-Taraweeh are exceptions to the general rule regarding the superiority of performing Sunnah and Nawaafil Salahs at home.

[English version of "Les Sounan‎‎ et les Nawaafil" – Al Haadi – Vol. 2 No. 3]