20.0 CHAPTER: TATAWU PRAYER
“Tatawu (supererogatory) prayer”: The author proceeds to explain the rules pertaining to supererogatory prayer after having explained the rules for obligatory prayer.
“Tatawu”: This linguistically means: doing something obedient.(See at-Sihah (3/1255).) The technical definition is: performing worship that is non-mandatory.(See al-Mut’la (p. 91) and al-Dar at-Naqi (1/123).)
It can be said that ibadah (worship) is mandatory. However, some of these acts of worship extend to include optional worship akin to the mandatory ones. For example prayer which includes nafl prayers that are an extension of the obligatory prayers. Similarly, zakab, fasting, Hajj are all wajib. Extensions of these acts of worship which are encouraged fall under the category of tatawu.
The wisdom for such forms of worship is to attain more good. Furthermore, supererogatory acts serve to fill the deficiencies that may occur in obligatory acts to avoid these deficiencies leading to a decrease in good deeds on the Day of Judgement.(Reported by al-Tirmidhi (413) and al-Nasa’i (1/232) from the narration of Harith ibn Qubaysah who said, “I arrived in al-Madinah and said, ‘O Allah, make it easy for me to find a righteous companion.’Then I sat with Abu Hurairah and said, ‘I prayed to Allah to help me find a righteous companion.’ So tell me a hadith that you heard from the Messenger of Allah(pbuh) so that Allah might benefit me from it. He said, ‘I heard the Messenger of Allah Us say, ‘The first thing for which a person will be brought to account will be his salah. If it is sound then he will have succeeded, be salvaged, but if it is not then he will have lost and be doomed.” [One of the narrators] Hammam said, ‘I do not know whether this was the words of Qatadah or part of the report.’‘If anything is lacking from his obligatory prayers, He will say,‘Look and see whether My slave has any voluntary prayers to make up for what is deficient from his obligatory prayers.’ Then all of his deeds will be dealt with in like manner.”” ) Therefore, everyone is encouraged to perform nawafil (supererogatory acts) so that their obligatory acts o f worship may be presented in their complete form on the day all deeds will be accounted.
Man should not tell himself that obligatory acts of worship are sufficient for him. Does he know if these acts were performed to the fullest? Does he not fear that they may fall short of what is expected from him? Man is prone to shortcomings and so should not be lackadaisical towards performing nawafil acts. On the contrary, he should do more nawafil for it raises his status.
Even if it is decreed that the obligatory acts he performed are all complete, he still stands needy of much goodness. In a hadith qudsi, Allah says, “My servant does not draw close to Me except by that which is beloved to Me of acts that I have made obligatory to him. My servant keeps drawing close to me by doing supererogatory acts until I love him. If I love him, I shall be his hearing with which he hears, his sight with which he sees, hands with which he strikes and legs with which he walks. If he asks Me, I will surely give him and if he seeks refuge in Me, I will surely protect him.”(Reported by al-Bukhari (8/131) from the narration of Abu Hurairah.)
Nawafil acts bring about the love of Allah(swt) for His slaves. Allah loves that His slaves draw close to Him through performing nawafil acts which supplement the obligatory acts. The scholars dispute regarding the best supererogatory act that is second only to obligatory acts of worship. The scholars of the Hanbali madhab say it is the supererogatory prayers(See al-Insaf(2/161).) while others say it is fighting in the path of Allah.(Ibid.) The latter base their choice on the following ayahs: {Not equal are those believers remaining [at home] – other than the disabled – and the mujahidin , [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahidin through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahidin over those who remain [behind] with a great reward – degrees [of high position] from Him and forgiveness and mercy. And Allah is ever
Forgiving and Merciful.}(Al-Nisa: 95-96) And the hadith, “The head of the m atter is Islam, and its pillar is the prayer, and its peak is jihad in the path of Allah.”(Reported by Ahmad (5/231), al-Tirmidhi (2616) and Ibn Majah (3973) from the narration of Mu’adh ibn Jabal.)
Some of the scholars claim that the best supererogatory act is seeking knowledge(See Jami’ Bayan al-ilm by Ibn ‘Abdul Bar (1/149-154).) as it is mentioned in a hadith: “The superiority of a scholar over a worshipper is like the superiority of the moon over the rest o f the stars.”(Reported by Ahmad (5/196), Abu Dawud (3641), al-Tirmidhi (2682) and Ibn Majah (223) from the narration of Abu al-Darda.) And in another hadith, “… Like my superiority over the least in status among you.”(Reported by al-Tirmidhi (2685) from the narration of Abu Umamah al-Bahili.)
Hence the best of deeds after the obligatory acts of worship is the act of seeking knowledge. The seeker of knowledge benefits himself and others as well. Furthermore, his benefits are multifold. As for the worshipper, he benefits none but himself. Surely there is merit in being a worshipper but the merits remain with him and are not shared with anyone else. For this reason, it is said that seeking knowledge is the best of deeds which draws one closer to Allah and is second only to the obligatory acts. To sit in a class and learn the issues of jurisprudence (fiqh) is better than standing the whole night in prayer. Certainly the night prayer is rewarding, however the rewards are restricted to
you. He who learns the intricacies of Islamic matters shall benefit himself as well as others.(See Majmu al-Fatawa by Shaykh al-Islam ibn Taymiyyah (28/231), Ahmad ibn Hanbali was asked, “Is a man who fasts, prays and makes itikaf dearer to you or a man who speaks against the people o f innovation?” He replied, “If he fasts, prays and makes itikaf, he benefits only himself. He who speaks against the innovators verily is benefitting all Muslims. The latter is superior.”)
The best of tatawu’ prayers is the eclipse prayer followed by the prayer seeking rain, then tarawih prayer and finally w itr prayer which is performed between the ‘isha and fajr prayers. The least one can pray [in witr] is one rakat and the most is eleven rakat, praying two units at a time and concluding with one rak’ah of witr.
“The best of tatawu prayers is”: The Sunnah prayers that are recommended to be prayed in a congregation are the best tatawu prayers, such as the eclipse prayer, tarawih prayer and prayer seeking rain. Following them are the prayers that are not prayed congregationally (i.e. not normally recommended to be done so). The best of them is witr prayer, then tahajjud, then the rawatib prayers before and after obligatory prayers and lastly, the duha prayer.
“Followed by the prayer seeking rain”: The prayer seeking rain comes second in importance after the eclipse prayer. This prayer is significant as there is an open display of weakness and humility where the individual acknowledges to Allah that he is needy and thus pleads to Him with copious invocations. This prayer is done in a congregation as it benefits all Muslims.
“Then tarawih prayer”: Prayed during the month of Ramadan. It is more significant because it is prayed in congregation.
And finally witr prayer”: The fourth type of tatawu prayer. It is prayed at night which we shall discuss in the appropriate place.
“Which is performed between ‘isha and fajr prayers”: The timing for witr is between ‘isha and fajr prayers as mentioned in the hadith: the Prophet(pbuh) used to perform witr every night either in the early, middle or latter part of the night.(Reported by al-Bukhari (2/31) and Muslim (2/168) from the narration of ‘Aishah.) Witr prayer can be prayed at any time during the night. Its time starts immediately after ‘isha prayer is performed until the break o f commencement of fajr. Witr can start earlier for he who combines maghrib and ‘isha at maghrib time. If these two prayers are not combined, witr starts after ‘isha prayer is performed.
“The least one can pray [in witr] is one rakat”: As the Prophet(pbuh) said, “ Witr is one rakat at the end of the night.”(Reported by Muslim (2/173), Ahmad (1/311, 361) from the narration of Ibn ‘Umar.) This hadith was narrated by ten Companions of the Prophet. If one prays a single unit of witr, it will suffice. However, praying three rakat of witr is the lowest number that brings forth perfection.
“And the most is eleven rakat”: This was the practice of the Prophet(pbuh). He used to pray eleven rakat in Ramadan and other months.(Reported by al-Bukhari (2/66), (3/59), (4/231) and Muslim (2/166) from the narration of ‘Aishah.) In another hadith, it mentions that he prayed thirteen rak’ah.(Reported by al-Bukhari (2/64) and Muslim (2/183) from the narration of Ibn Abbas.)
“Praying two units at a time”: I.e. to make the taslim after each two units.
“And concluding with one rak’ah of witr”: He prays ten rakat which comprises five taslim followed by one unit as a conclusion. The Prophet(pbuh) said, “The night prayer is performed as two rakat and then two rakat.” (Reported by al-Bukhari (2/30) and Muslim (2/171) from the narration of Ibn Umar.)
If he prays five rakat or seven, he should sit only in the last one. If he prays nine rakat , he should sit on the eighth rakat making tashahud but not the taslim. Then he should stand and pray the ninth rakat along with the tashahud and taslim. Minimal completion is attained with three rakat with two taslim. He reads Surah al-A’la in the first rakat followed by Surah al-Kafirun in the second. Al-Ikhlas is read in the third rakat.
“If he prays five rakat or seven, he should sit only in the last one. If he prays nine rakat, he should sit on the eighth rakat making tashahud but not the taslim. Then he should stand and pray the ninth rakat along with the tashahud and taslim : If he prays five, seven or nine rak’ahs, it’s best that he makes taslim after every two rak’ahs. This is according to what the Prophet(pbuh) advised, “Night prayer is performed in units o f two”(Reported by al-Bukhari (2/30) and Muslim (2/171) from the narration of Ibn ‘Umar.) He can choose to pray all the rakat together and end with a single taslim. If he prays nine rak’ahs, he prays eight units and sits for the tashahud without making the taslim, then he stands and adds the ninth rak’ah.
Though this method is permissible, the earlier method where the prayer is in batches of two rak’ahs followed by one rakat of witr is the best. This is in accordance with the above-mentioned hadith.
“Minimal completion is attained with three rakat with two taslim”: I.e. praying two rak’ahs with taslim at the end followed by a single rak’ah. He can choose to pray three rak’ahs in continuation without sitting down in between. However to pray as described above is best.The first two rak’ahs are known as “al-shafa” and the last rakat is known as “witr”.
“He reads Surah al-A’la in the first rakat”-. He reads this surah in the first rakat of al-shafa’. This is best as this surah contains ayat that exalt Allah and reiter ate His loftiness. The ayat make mention of Allah’s Might in creating all of the creation, H im elevating the status o f the Prophet(pbuh) by teaching him the Qur’an and ingraining it into him, {We will make you recite, [O M uhammad], and you will not forget, except what Allah should will. Indeed, He knows what is declared and what is hidden.} (Al-A’la: 6-7) It also mentions that whoever purifies himself, remembers the name of his Creator and performs his prayer will succeed. Then it warns mankind not to favour this worldly life over the next. Allah concludes by saying that all of this was also mentioned in the scriptures of Prophet Ibrahim and Musa, {Indeed, this is in the former scriptures, the scriptures of Ibrahim and Musa.}(Al-A’la: 18-19)
Such content makes this surah more significant than the others. Hence, it is recommended to read this surah in the first rakat of al-shafa.
“Followed by Surah al-Kafirun in the second”: This surah highlights that Muslims differ from the disbelievers in their worship of Allah: {I do not worship what you worship. Nor are you worshippers of what I worship.}(Al-Kafirun: 2-3)
“Al-Ikhlas is read in the third rakat”-. This surah is unique in the sense that it discusses the oneness of the Creator and His names and attributes. This is “tawhid al-khabari” or the oneness of Allah, which is knowledge based. Surah al-Kafirun speaks about the practicality of tawhid (oneness of Allah). This surah is called al-Ikhlas as it purifies tawhid. It is equivalent to a third of the whole Quran while Surah al-Kafirun is equivalent to a fourth of it. These two surahs are worthy of such merit because they contain the three categories of tawhid, that is tawhid al-‘ibadah (oneness of Allah by way of deeds and acts of worship) and tawhid al-rububiyyah wa al-asma wa al-siffat (professing that Allah is the only Creator with names and attributes befitting only Him ). They also manifest tawhid in its practical form ( amali) and knowledge based form (khabari).
Qunut is performed after ruku saying, Allahumma ihdini fiman hadayta, wa ‘afini fiman ‘afayta, watawallini fiman tawallayta, wabarikli fima a’tayta, waqini sharra ma qadbayta, innaka taqdi wa la yuqda ‘alayka. Innahu la yudhillu man walayta wa la yu’izzu man ‘adayta, tabarakta rabbana wata’alayta.”
“Qunut is performed after ruku”: To perform qunut is to make supplication after performing ruku as was shown by the Prophet(pbuh). (Reported by al-Bukhari (5/134) and Muslim (2/135-136) from the narration of Anas.) Performing qunut in the witr prayer is recommended though the w itr prayer is valid without qunut. Witr is Sunnah muakkadah (Sunnah that is strongly encouraged) and which the Prophet(pbuh) greatly urged the Muslims to do. He said, “Verily Allah is witr (i.e. one) and loves witr. So perform witr prayer O people of the Qur’an!”(Reported by Ahmad (1/143-145), Abu Dawud (1416). al-Tirmidhi (453), al-Nasa’i (3/228) and Ibn Majah (1169) from the narration of Ali ibn Abi Talib.) He(pbuh) also said, “Al-witr is haqq (truth).”(Reported by Abu Dawud (1422), al-Nasa’i (3/238) and Ibn Majah (1190) from the narration of Abu Ayub al-Ansari.) And there are many more ahadith on the witr prayer.
It is Sunnah muakkadah by consensus of the majority of scholars. Imam Abu Hanifah claimed that it was mandatory.(See al-Mughni (2/591).)Shaykh al-Islam preferred the view that it is mandatory upon those who get up for the night prayer.(See al-lkhtiyarat al-Fiqhiyyah (p. 64).) He should make witr the last prayer for the night as the Prophet(pbuh) said, “Make witr the last of your night prayers.”(Reported by al-Bukhari (2/31) and Muslim (2/173) from the narration of Abdullah ibn Amr.) The Prophet never missed the witr prayer, even when he was on a journey. This is a testament to its importance though some people in present times are lackadaisical towards praying witr.
Whoever is confident of getting up at night for his prayers should make witr his last prayer. However, if one is not confident, then he should pray witr early in the night. The Prophet(pbuh) ordered Abu Hurairah to perform the witr prayer before going to bed. (Reported by al-Bukhari (2/73), (3/53) and Muslim (2/158) from the narration of Abu Hurairah.)
The du’a of qunut is mentioned in the hadith of al-Hasan ibn ‘Ali where it is stated that the Prophet taught him this.(Reported by Ahmad (1/199), Abu Dawud (1425), al-Tirmidhi (464), al-Nasa’i (3/248) and Ibn Majah (1178).) Muslims are recommended to invoke with this du’a.
“Allahumma ihdini fiman hadayta”: Meaning, “O Allah! Guide me with those whom You have guided.’’There are two types of guidance. Guidance can be by way of leading and directing. Another type is spiritual and inspired guidance. This du’a encompasses both types of guidance.
“Wa ‘afini fiman afayta”: Which means,“And strengthen me with those whom You have given strength.” I.e. strengthen me from illness, frailty and sorrow. The greatest protection would be the strength to tide over all tribulations of this worldly life. The trials of base desires and fitnah (sedition and strife) caused by things unapparent. Having an upper hand over these trials is the supreme salvation.
“ Watawallini fiman tawallayta”: Meaning, “And care for me with those whom You have taken care of.” Care for me by guiding me to the right path and look over me. Whoever Allah takes care of, he shall not fear anymore. Allah says: {Allah is the ally of those who believe. He brings them out from darkness into the light. And those who disbelieve – their allies are taghut. They take them out of the light into darkness.} (Al-Baqarah: 257) He shall be the happiest person in this world and in the hereafter.
“ Wabarikli fima a’tayta”: Which means “Bless me in what You have given me.” I.e. increase it and purify it from all blemishes. Some might have less money but when Allah blesses it, there is much goodness derived from it. The owners enjoy abundant happiness as a result in this world and in the hereafter. Some others might possess more, but they are always miserable and their wealth brings them only retribution for it is deprived of Allah’s blessings. The owners shall not benefit from their possessions both in this world and the next. He will toil and suffer to amass wealth but his effort is in vain for there is no pleasurable outcome.
“Waqini sharra ma qadhayta”: Meaning, “Protect me from the evil that You have ordained.” It is Allah who ordains good and bad. You ask Allah that he ordains for you good and not the bad. He does ordain bad for some people because of their evil deeds. Allah says: {As for he who gives and fears Allah, and believes in the best [reward], We will ease him toward ease. But as for he who withholds and considers himself free of need and denies the best [reward], We will ease him toward difficulty.}(Al-Layl: 5-10)
“Innaka taqdi wa la yuqda ‘alayka”: Meaning, “Verily You command and are not commanded.” This is a confirmation that none can challenge what Allah decrees. None can censure his rule. None can oppose his judgement. Hence, you ask Allah for a favourable judgment and a goodly decree acknowledging whole-heartedly that none can challenge His decree.
“Innahu la yudhillu man walayta”: Which means “He who You care for shall not be humiliated.” On the contrary, he who Allah takes care of will be highly respected and honoured. None can harm him.
“Wa la yu’izzu man adayta “And none whom You have taken as an enemy shall taste glory.” This is in total contrast to the one whom Allah cares for. None can give him honour. Allah says: {And he whom Allah humiliates – for him there is no bestower of honour.}(Al-Hajj: 18)
“Tabarakta rabbana wa ta’alayta”: Meaning, “You are blessed. Our Lord the exalted.” A reiteration of the blessings of Allah. He is blessed as are His names and attributes. He who remembers Allah much shall receive His blessings.
Allahumma inni a’udhu biridaka min sakhatik, w a bi’afwika min ‘uqubatika wabika minka la tuhsi thannan ‘alayka. Anta kama athnayta ala nafsika. Allahumma salli ‘ala Muhammadin wa’ala ali Muhammad,” and then he wipes his face with his hands.
“Allahumma inni a’udhu biridaka min sakhatik “O Allah! Verily I seek refuge with Your pleasure from Your anger.” Two attributes of Allah are mentioned: the pleasure and anger of Allah. You are seeking refuge with His pleasure from His anger.
“ Wa bi’afwika min ‘uqubatika “And in Your forgiveness from Your punishment.” Another two attributes o f Allah. You seek His forgiveness and seek refuge from His punishment.
“Wabika minka”: “I seek refuge in You from You.” If Allah wants to afflict someone with harm, then none can restrain it. He says in the Qur’an: {And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.} (Al-Ra’d: 11) None can protect you from Allah except He, the Most High and Dignified, His self.
“La nuhsi thanna’an ‘alayka”‘. “I cannot count Your praises.”This is an affirmation that none; not the Messenger of Allah or anyone else can count the praises of Allah. This is because the bounties of Allah are so vast. He says: {And if you should count the favours of Allah, you could not enumerate them .}(Al-Nahl: 18) None can show Allah the gratitude that He rightfully deserves for the servant is deficient whereas the bounties Allah bestowed to him are countless. We affirm our inability to praise Allah with the amount of praise that befits Him.
“Anta kama athnayta ‘ala nafsika “You are as You have praised Yourself.” We surrender the affair to Allah as only He can praise himself for His deficient servant does not have the capacity to praise Allah to the fullest.
“Allahumma salli ‘ala Muhammadin”: “O Allah! Bestow Your favour upon Muhammad.” This du’a comes to a conclusion with salutations to the Prophet(pbuh) as this is one way to enhance its acceptance.
“Wa ‘ala ali Muhammad”: “And upon the family of Muhammad.” This refers to his followers in general. However, when the family of Muhammad is mentioned pertaining to zakah, it refers to his relatives who were Muslims.(See Jala al-Afham by Ibn al-Qayyim (164).)
“And then he wipes his face with his hands”: Once the du’a is concluded. The act of wiping the face with the hands after du’a is mentioned in a few ahadith.(An example would be a hadith reported by al-Tirmidhi (3386) from the narration of Umar ibn al-Khattab.)
However, these ahadith are all weak and cannot be used as evidence. It is better not to wipe the face with the hands after du’a for there are no authentic proofs to justify it. However, one should not rebuke he who does wipe his face with the hands after du’a for it was mentioned in some ahadith even though they are weak.(See Tuhfat al-Ahwadhi by al-Mubarakpuri (9/232) and al-Insaf (2/172-173).)
By Shaykh Salih ibn Fawzan al-Fawzan
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