Voluntary Prayers

This article explains voluntary prayers according to the Hanbali madhhab, based on Sharh Muntaha al-Iradat, Kashshaf al-Qina, and Matalib Uli al-Nuha.

Sunan al-Rawatib

The rawatib are of two types: qabliyah, before the obligatory prayer, and ba’diyah, after it.

The ten emphasized rawatib are:

The two rak’ahs of fajr are the most emphasized. The sunnah of maghrib follows them, while the remaining rawatib are equal in emphasis.

Abandoning the emphasized rawatib is disliked, and persistent abandonment causes loss of 'adalah, revoking the right of leading Salah or giving the adhan.

Times of the Rawatib

The time of a qabliyah ratibah begins when its corresponding obligatory prayer enters and continues until that prayer is performed. If it is performed afterward, it is qada’.

The time of a ba’diyah ratibah begins after the corresponding obligatory prayer and continues until that prayer’s time exits.

For zuhr, the ratibah consists of two rak’ahs before it. Four before zuhr are mustahabb, but the additional two are not part of the ratibah.

There is no ratibah before 'asr, although four rak’ahs before it are mustahabb. There is no ratibah before maghrib or ‘isha’, while two are performed after each.

The sunnah of fajr and the first sunnah of zuhr may be performed after the corresponding obligatory prayer as qada’.

Making Up the Rawatib

Making up the rawatib is sunnah. If missed rawatib accumulate with obligatory prayers and become numerous, leaving their make-up is preferable because of the resulting hardship. The sunnah of fajr is an exception and is made up unconditionally.

Non-Rawatib Sunan

The non-rawatib sunan include:

• Four before zuhr.
• Four after zuhr.
• Four before 'asr.
• Four after maghrib.
• Four after ‘isha’.

Two rak’ahs are also permissible after the adhan of maghrib and before its prayer.

Two rak’ahs after witr while sitting are permissible.

General Rulings on Voluntary Prayer

Unrestricted voluntary prayer at night is superior to voluntary prayer during the day. The latter half of the night is superior to the first half and to the middle third, while the third adjoining the first half is absolutely superior according to an explicit text.

Qiyam al-layl is a recommended Sunnah. It is recommended to begin with two short rak’ahs. It is also Sunnah to intend qiyam al-layl when going to sleep, so that the intention is recorded even if one sleeps through the prayer.

Qiyam al-layl was obligatory upon the Prophet ﷺ, and the stronger view is that this obligation was not abrogated. Al-Fusul and al-Mustaw’ib, however, state that it was abrogated.

There are two views on whether witr is part of qiyam al-layl or separate from it; the more apparent view is that it is separate.

The time of qiyam al-layl extends from sunset until the second dawn (fajr). Continuously praying throughout the entire night is disliked, and one should not normally pray for the entire night. Shaykh Taqiy al-Din, however, considered praying throughout certain nights of the last ten nights of Ramadan recommended. This exception does not apply to the nights of Eid al-Fitr and Eid al-Adha. The night of mid-Sha’ban is treated similarly.

Number of Rak’ahs

Night and daytime voluntary prayers are normally performed two rak’ahs at a time, with taslim after every two.

During the day, praying four rak’ahs without separating them with taslim is permissible. For such four-rakah daytime prayers, two tashahhuds are preferable to omitting the middle tashahhud, and a surah is recited after al-Fatihah in every rak’ah.

Performing more than four rak’ahs in a single daytime voluntary prayer is valid but disliked. Performing more than two rak’ahs in a single night prayer with one taslim is likewise valid but disliked, even if more than eight rak’ahs are performed. This dislike does not apply to witr and Duha, for which performing multiple rak’ahs with one taslim has been specifically reported.

A voluntary prayer consisting of one rak’ah, or an odd number such as three or five, is valid, though it is disliked according to al-Iqna’.

Prayer While Seated

A voluntary prayer performed lying on one’s side without a valid excuse is invalid.

A person praying while seated receives half the reward of one praying while standing. If he has a valid excuse, he receives the full reward.

It is Sunnah for one praying seated, whether excused or not, to sit cross-legged (tarabbu’) in place of standing and to fold the legs during ruku’ and sujud. During ruku’, he may either bow from a standing position or from a seated position.

Increasing the number of rak’ahs, and therefore ruku’ and sujud, is superior to lengthening the standing, except where lengthening the standing has been specifically prescribed, such as in Salah al-Kusuf.

Prayer at Home and in Congregation

Performing the sunan, including the rawatib, witr, and other voluntary prayers, at home is more virtuous than performing them in the mosque. This does not include voluntary prayers for which congregation is prescribed, nor the voluntary prayer of someone performing i’tikaf.

Performing voluntary prayers privately is superior, although praying them in congregation is permissible. Congregational voluntary prayer should not become a regular practice or established norm.

It is Sunnah to separate an obligatory prayer from its sunnah, whether qabliyah or ba’diyah, by standing up or speaking.

Tahiyyat al-Masjid

A prayer’s sunnah suffices for tahiyyat al-masjid. Tahiyyat al-masjid does not suffice for a sunnah when the sunnah was not intended.

If a person intends both tahiyyat al-masjid and the sunnah with two rak’ahs, both are attained. If he intends tahiyyat al-masjid along with an obligatory prayer, both are attained.

Salah al-Duha

Salah al-Duha is a Sunnah, preferably performed intermittently rather than every day.

Its time begins when the prohibited period following sunrise ends, when the sun has risen approximately qayd rumh. It does not begin immediately at sunrise. One waits approximately twelve minutes to a quarter of an hour until the sun has risen sufficiently.

Its time continues until shortly before zawal, when the prohibited period at the sun’s zenith begins, approximately three minutes before zuhr.

Its optimal time is when the heat becomes intense.

The minimum is two rak’ahs. Four and six rak’ahs have also been reported, and the maximum is eight rak’ahs. After eight rak’ahs of Duha, one may pray unrestricted voluntary prayer (nafl mutlaq), but Duha itself is limited to eight rak’ahs.

Salah al-Witr

The time of witr is from ‘isha’ until the rising of fajr, even if ‘isha’ is joined with maghrib by jam’ taqdim.

The minimum witr is one rak’ah, and it is not disliked to perform it with one rak’ah. The maximum is eleven rak’ahs. Additional voluntary prayer may be performed during the night, but witr itself is limited to eleven rak’ahs.

Performing witr at the end of the night is more virtuous for someone confident that he will awaken. Someone who fears that he will not awaken performs it at the beginning of the night.

Forms of Witr

The maximum form is eleven rak’ahs: giving salam after every two and performing the final witr with one rak’ah.

It is also permissible to:

• Pray ten rak’ahs continuously, sit for tashahhud without salam, then pray the eleventh, sit for the final tashahhud, and give salam.
• Pray nine rak’ahs, sitting for tashahhud after the eighth without salam, then praying the ninth, sitting for the final tashahhud, and giving salam.
• Pray seven rak’ahs continuously, sitting only at the end.
• Pray five rak’ahs continuously, sitting only at the end.

The lowest complete form is three rak’ahs with two salams: praying two and giving salam, then praying one.

It is also permissible to pray three rak’ahs with one salam. They should be performed continuously without sitting immediately after the second, so that they do not resemble maghrib. A prayer with three rak’ahs and two tashahhuds is valid.

Recitation in Witr

When performing three rak’ahs of witr, it is recommended to recite after al-Fatihah:

1. In the first: Sabih.
2. In the second: al-Kafirun.
3. In the third: al-Ikhlas.

The report adding the two Mu’awwidhatayn to al-Ikhlas in the third rak’ah is weak.

Qunut in Witr

It is recommended to perform qunut in the final rak’ah of witr, after ruku’. It is also permissible to perform qunut before ruku’.

During qunut, one raises the hands to the chest with the palms facing upward, even when following an imam.

The qunut supplication includes:

اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَهْدِيكَ، وَنَسْتَغْفِرُكَ، وَنَتُوبُ إِلَيْكَ، وَنُؤْمِنُ بِكَ، وَنَتَوَكَّلُ عَلَيْكَ، وَنُثْنِي عَلَيْكَ الْخَيْرَ كُلَّهُ، وَنَشْكُرُكَ وَلَا نَكْفُرُكَ. اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَرْجُو رَحْمَتَكَ، وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحِقٌ.

اللَّهُمَّ اهْدِنَا فِيمَنْ هَدَيْتَ، وَعَافِنَا فِيمَنْ عَافَيْتَ، وَتَوَلَّنَا فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لَنَا فِيمَا أَعْطَيْتَ، وَقِنَا شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ.

اللَّهُمَّ إِنَّا نَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَبِكَ مِنْكَ، لَا نُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.

One may add whatever permissible supplication one wishes.

It is recommended to invoke blessings upon the Prophet ﷺ after the qunut supplication. A follower says amin to his imam’s qunut when he hears it.

A person praying alone recites aloud and uses singular pronouns in the qunut, such as:

اللَّهُمَّ إِنِّي أَسْتَعِينُكَ، وَاللَّهُمَّ اهْدِنِي.

After qunut, he wipes his face with his hands. He also wipes his face after supplication outside prayer. He raises his hands when intending to prostrate after qunut.

After completing witr, it is recommended to say:

سُبْحَانَ الْمَلِكِ الْقُدُّوسِ

three times, extending the voice on the third.

Qunut Outside Witr

Qunut is disliked in prayers other than witr, including fajr.

If a severe calamity befalls the Muslims, it is Sunnah for the supreme imam specifically to perform qunut in prayers other than Jumu’ah to seek removal of the calamity. According to the madhhab, qunut is not performed to seek removal of an epidemic.

Qunut for a calamity is recited aloud in a loud prayer.

Tarawih

Tarawih is a sunnah mu’akkadah. It consists of twenty rak’ahs in Ramadan when performed in congregation. The better practice is twenty rak’ahs together with witr, making twenty-three rak’ahs including witr.

It is performed with salam after every two rak’ahs, with a separate intention for each pair. A rest is taken after every four rak’ahs. There is no harm in supplicating after tarawih or increasing beyond twenty rak’ahs.

Time of Tarawih

The time of tarawih is between the sunnah of ‘isha’ and witr.

It is not valid before ‘isha’. It is permissible to perform it after ‘isha’ and before its sunnah, although performing it after the sunnah is more virtuous. Delaying tarawih beyond midnight is not disliked.

Performing tarawih in the mosque is more virtuous than performing it at home, and performing it in the early part of the night is more virtuous.

It is Sunnah to perform witr after tarawih in congregation. For someone who performs tahajjud, it is more virtuous to perform witr after tahajjud. Two rak’ahs after witr are established.

Completion of the Qur’an in Tarawih

It is not recommended for the imam to complete more than one khatmah in tarawih unless the congregation prefers it. It is also not recommended to complete less than one khatmah.

He places the completion of the Qur’an in the final rak’ah, then supplicates after completing it and before ruku’. He raises his hands and prolongs the supplication.

Salat al-Istikharah

Salat al-Istikharah is a Sunnah, even concerning an otherwise good deed such as Hajj or Umrah. It consists of two rak’ahs. After performing it, one proceeds with the intended good deed.

Salat al-Hajah

Salat al-Hajah is a Sunnah when seeking a need from Allah or from a human being. It consists of two rak’ahs.

Salat al-Tawbah

Salat al-Tawbah is a Sunnah for someone who commits a sin. It consists of two rak’ahs, followed by seeking Allah’s forgiveness.

Prayer After Wudu

Praying immediately after wudu is a Sunnah. It consists of two rak’ahs.

Salah al-Kusuf

Among the voluntary prayers prescribed in congregation is Salah al-Kusuf.

Its cause is a total or partial eclipse of either luminary. For a partial eclipse, what matters is that the obstruction of the luminary’s light is actually observable. The prayer begins when the eclipse becomes observable, not merely according to astronomical calculation.

Salah al-Kusuf consists of two rak’ahs, each containing two rukus, for four rukus in total. The first ruku’ is the rukn by which the rak’ah is attained; the second ruku’ is Sunnah. Therefore, if someone joins the imam during the second ruku’, that ruku’ does not count as attaining the rak’ah.

If Salah al-Kusuf is performed in the ordinary form, with one ruku’ per rak’ah, the prayer is still valid. However, the form with two rukus in each rak’ah is preferable.

Salah al-Istisqa

The time of Salah al-Istisqa is like the time of Salah al-'Eid: from when the sun has risen approximately qayd rumh until shortly before zawal.

It consists of two rak’ahs followed by one khutbah. The khutbah should contain abundant istighfar and recitation of ayat containing the command to seek forgiveness.

Its cause is drought and scarcity of water, when the land becomes dry or rainfall is withheld.

Sujud al-Tilawah

Sujud al-Tilawah is a salah masnunah, meaning it is treated as a prayer, so the conditions of prayer apply to it.

• If a woman is reciting the Qur’an without covering her awrah in the manner required for prayer, she must cover it before performing Sujud al-Tilawah.
• If someone is reciting the Qur’an without taharah, he does not perform Sujud al-Tilawah because taharah is a condition for its validity.

Because it is treated as a prayer, it includes takbir and taslim. Prayer begins with takbir and concludes with taslim, and the same applies to Sujud al-Tilawah.

Cause of Sujud al-Tilawah

Its cause is reciting or listening to an ayah of sajdah.

There is a distinction between istima’ and merely hearing. If someone is walking past another person reciting an ayah of sajdah and the reciter performs sujud, but the passerby did not sit down or intend to listen to the recitation, the passerby does not perform Sujud al-Tilawah with him.

If, however, a person intentionally sits and listens to the Qur’an, and the reciter reaches an ayah of sajdah and performs sujud, the listener performs Sujud al-Tilawah with him.

Mid-Sha’ban and Ragha’ib Prayers

The Ragha’ib prayer and Alfiyyah prayer on the night of mid-Sha’ban are bid’ah and have no basis.

The night of mid-Sha’ban itself has virtue, and some of the Salaf used to pray during it. However, gathering in mosques specifically to revive the night is bid’ah.

Regarding recommending qiyam on this night, the ruling is the same as that applied to the night of Eid.