#الحديث #Hadith
Hadith/ الحديث

Fatwas of Ibn Baz
All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.
This is an important piece of advice regarding Al-Sunan Al-Rawatib (supererogatory Prayers that were stressed and regularly performed by the Prophet) and other supererogatory Salahs (Prayers). I advise my Muslim brothers to observe them and all that Allah has ordained, and to fulfill the Faridahs (obligatory acts of worship) and abstain from forbidden things.
The Sunnah of the Messenger of Allah (peace be upon him) indicates the legality of offering Al-Sunan Al-Rawatib after obligatory Salahs. They contain many benefits for the Prophet (peace be upon him) said: Anyone who prays twelve (supererogatory) Rak‘ahs (units of Prayer) in a day and a night will have by them a house built in Jannah (Paradise). Al-Sunan Al-Rawatib consist of twelve Rak‘ahs (units of Prayer). Some scholars are of the opinion that they consist of ten Rak‘ahs, yet the Hadiths authentically reported from the Prophet (peace be upon him) indicate that they are twelve and that the Sunnah Qabliyyah (supererogatory Prayer performed before an obligatory Prayer) to be performed before Zhuhr (Noon) Prayer is four Rak‘ahs. `Aishah (may Allah be pleased with her) said: The Prophet (peace be upon him) never abandoned four (Rak‘ahs) before Zhuhr Prayer.
(Part No. 11; Page No. 281)
Ibn ‘Umar (may Allah be pleased with them both), on the other hand, is proven to have stated that they are ten Rak‘ahs and that the Sunnah Qabliyyah of Zhuhr Prayer is two Rak‘ahs. But both `Aishah and Um Habibah (may Allah be pleased with them both) memorized a Hadith proving that it consists of four Rak‘ahs and the rule is that the one who memorizes something is a proof against the one who is unaware of it. Accordingly, it is established that the Rak‘ahs of Al-Sunan Al-Rawatib are twelve: Four Rak‘ahs before Zhuhr Prayer and two after it; two after Maghrib (Sunset) Prayer; two after ‘Isha’ (Night) Prayer; and two before Fajr (Dawn) Prayer.
These established Sunnah (supererogatory) Salahs hold great benefit and observing them regularly is one of the reasons for entering Jannah and being saved from Hellfire, provided one performs the Faridahs and abstains from forbidden things. They are supererogatory and not obligatory; however, as stated in the Hadith, they complete any lack in the obligatory Salahs and are means of attaining the Love of Allah. Observing them means copying the example of the Prophet (peace be upon him). Hence, a believer should be as keen to observe them as the Prophet (peace be upon him) was, along with observing Salat-ul-Duha (supererogatory Prayer before noon), Tahajjud (optional late night Prayer), and Witr (Prayer with an odd number of units). Therefore, a Muslim should strive to perform all these supererogatory Salahs. Should one miss the Sunnah Prayer to be performed with Zhuhr Prayer, the correct opinion is that it is not to be made up for after its time is overdue, because when the Prophet (peace be upon him) missed Sunnah Ba‘diyyah (supererogatory Prayer performed after an obligatory Prayer) of Zhuhr and then made up for it after ‘Asr (Afternoon) Prayer, he was asked by Um Salamah whether
(Part No. 11; Page No. 382)
it should be made up for if it is missed. The Prophet (peace be upon him) replied in the negative.
Therefore, it is one of the practices exclusive to the Prophet (peace be upon him) i.e., making up for it after ‘Asr Prayer. As for Sunnah (supererogatory) Prayer to be performed with Fajr Prayer, it can be made up for after Fajr Prayer or even after sunrise if one misses to offer it before Fajr Prayer. This is based on the reported Hadiths which indicate that the Prophet (peace be upon him) made up for it after the sun had risen high in the sky.
As for the opinion of some scholars that abandoning Al-Sunan Al-Rawatib is Fisq (flagrant violation of Islamic law), this is not a sound opinion; rather, it is incorrect because they are Nafilahs (supererogatory acts of worship). Therefore, any Muslim who regularly performs the Five Obligatory Daily Prayers and avoids committing sins is not to be labeled a Fasiq (someone flagrantly violating Islamic law). On the contrary, such a person is a good, upright believer.
The same applies to the opinion of some Fuqaha’ (Muslim jurists) who said that it is one of the prerequisite conditions of uprightness for giving testimony. This is a weak opinion which bears no weight against the preponderant view. Any believer observing the obligations and abandoning things forbidden is to be looked upon as upright and trustworthy. Yet, it is characteristic of the believer who has complete Iman (Faith) to compete in offering Al-Sunan Al-Rawatib as well as hastening to all that is good.
Thus, the believer will become of those who are close to Allah. Believers are of three kinds in acts of worship: Those who wrong themselves; those following a middle course; and those who are foremost in good deeds. Allah (Glorified and Exalted be He) says in Surah Fatir: Then We gave the Book (the Qur’ân) as inheritance to such of Our slaves whom We chose (the followers of Muhammad صلى الله عليه وسلم). Then of them are some who wrong their ownselves... meaning those committing sins;
(Part No. 11; Page No. 383)
...and of them are some who follow a middle course meaning the pious who observe the obligations and abstain from prohibitions; ...and of them are some who are, by Allâh’s Leave, foremost in good deeds. Meaning those who exert themselves in performing Nafilahs (supererogatory acts of worship) along with Faridahs. Those are of the highest rank; those who follow a moderate course are in a middle rank, whereas those who wrong themselves are of the lowest rank. Those who commit sins are left to the Will of Allah. If one dies wronging oneself by committing sins, then they are left to the Will of Allah. He may either forgive or punish them, as He wills. However, such sinners will not abide in Hellfire forever; rather, they will be punished according to the sins committed and then they will be brought out, because only the Kafirs (disbelievers) will abide there forever, we implore Allah to grant us safety. The point is that Al-Sunan Al-Rawatib and other supererogatory acts of worship are signs of perfect Iman and are characteristic of those who are ahead in good deeds. It is for this reason that when asked about Islam, the Prophet (peace be upon him) defined it to be the Two Shahadahs (Testimonies of Faith), Salah (Prayer), Zakah (obligatory charity), Sawm (Fasting) and Hajj. The questioner further asked, ‘Am I obliged to perform any other (duties) besides these?’ He (peace be upon him) said, ‘No, except that which you offer voluntarily.’
This proves that Al-Sunan Al-Rawatib and other Nafilahs are all optional and not obligatory. This is why the Prophet (peace be upon him) commented on the words of the questioner who said when leaving, ‘I will not do more or less than that,’ saying, ‘He will be successful if
(Part No. 11; Page No. 384)
he proves truthful.’ It becomes clear from this that supererogatory acts of worship are not a condition for being righteous or for being a believer. Rather, they are of the things that make one’s faith perfect and result in great good and the doubling of reward. They are means for entering Jannah with the close Slaves of Allah. We ask Allah to grant us and all Muslims success, guidance and a good end.

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