Author: Ustad Mufti Abdul Latif Naroei
Nawafil and Their Role in Strengthening the Servant’s Relationship with Allah (Part Two)
The Concern and Reliance of our Predecessors on Prayer and Voluntary (Nawafil) Prayers
With even a brief look at the lives of the prominent and righteous figures in Islamic history, we realize that their efforts to attain closeness to Allah, the Exalted, through acts of obedience and voluntary worship, were at an extremely high level. They did not suffice with only the obligatory duties but continually purified their souls and hearts with the pure wine of divine knowledge and the refreshing water of voluntary acts of worship. They willingly bore fatigue to perform these non-obligatory prayers. Some of them became so intimately connected with prayer and voluntary worship that they were saddened by the inability to worship in the grave or after death.
It has been narrated from Thabit al-Banani (MABH) that he said: “O Lord, if You grant permission to anyone to pray in the grave, then grant me that permission.” [9]
Allama Nadwi writes: A Muslim must consider prayer as his Sahaba, helper, and supporter. Whenever he faces a difficulty, a mental distress, or an affliction or trial, he should immediately knock on the door of the Generous Lord and should not leave that door until his need is fulfilled. Such was the condition of the noble Sahaba and the Tabi’een concerning prayer. They had extraordinary trust in their prayer—greater than the trust a soldier has in his sword, or a wealthy person has in his wealth, or a child has in his crying, which easily draws the compassion of the mother. This reliance had become second nature to them and would manifest without pretension or display. Whenever fear or anxiety overtook them, or they faced a fully prepared army in battle, or if there was a delay in victory, they would immediately stand in prayer, throw themselves into the mercy of Allah, and seek relief, conquest, and success. [10]
The noble Sahaba (may Allah be pleased with them) were so engaged in voluntary worship that they became known as “monks of the night and warriors of the day.” This was because they had heard the Prophet (PBUH) say to one of his Sahaba: «يا فلان لا تكثر النوم بالليل فإن كثرة النوم بالليل تدع صاحبه فقيراً يوم القيامة» “O so-and-so! Do not sleep excessively at night, for too much night sleep will leave its person poor on the Day of Resurrection.” [11]
It is narrated about Umar (MABH) that in his night prayers, he would recite verses from the Holy Qur’an and weep so intensely out of the fear of Allah that he would collapse to the ground and fall ill, and people would come to visit him. [12]
Imam al-Dhahabi, with his chain of transmission, narrated from Qasim ibn Ma’n that Imam Abu Hanifa would repeatedly recite this verse in his night prayer: «بل الساعة موعدهم والساعة أدهى وأمر» “But the Hour is their appointed time, and the Hour is more disastrous and more bitter.” [13] He would weep and remain in supplication and devotion until dawn. [14]
Authentic and verified reports [15] mention that Imam Abu Hanifa (MABH) performed the morning prayer with the same ablution he had made for the evening prayer, for forty years, spending the entire night in reflection, obedience, and worship.
Allah, the Exalted, says about the Sahaba and the Prophet’s Tabi’een: «تتجافى جنوبهم عن المضاجع يدعون ربهم خوفاً وطمعاً ومما رزقناهم ينفقون فلا تعلم نفس ما أخفي لهم من قرة أعين جزاء بما كانوا يعملون» [16] Translation: “Their sides forsake their beds, as they call upon their Lord in fear and hope, and they spend from what We have provided them. No soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.” (Qur’an 32:16–17)
Ibn Kathir and al-Dhahabi, with authentic chains, have narrated that Imam Ahmad ibn Hanbal, the Imam of Ahl al-Sunnah wal-Jama’ah, used to perform 300 rakah of prayer every day and night. [17] It is similarly narrated regarding Imam Abu Yusuf, the chief judge of his time.
Saeed ibn al-Musayyib, in the book (Sakarat Mot), said: “By Allah, for forty years I have never missed the Azan of the muezzin while I was present in the mosque of the Messenger of Allah (PBUH).”
Junayd al-Baghdadi was seen in a dream after his death, and someone asked him: “O Abu al-Qasim, what news?” He replied: «طاحت تلك العبارات وفنيت تلك الإشارات وما نفعنا إلا ركعات ركعناها في جوف الليل» Translation: “All those expressions vanished, and all those deep spiritual insights were lost. Nothing benefited us except the units of prayer we performed in the depths of the night.” [18]
It is reported about Shaykh al-Islam Ibn Taymiyyah that whenever he faced difficulty in understanding something, he would go to a distant, unknown mosque and engage in prayer there. In his lengthy prostrations, he would supplicate: “O Teacher of Ibrahim, teach me.” He was pleased to consider himself a beggar at this divine door, saying he had inherited this path generation after generation. In his prayers and supplications, he would sometimes recite: “أنا المكدي أنا المكدي/ وهكذا كان أبي وجدي” “I am the beggar, I am the beggar, and so too were my father and grandfather.” [19]
The warriors and great men of Islamic history were also diligent in reviving the night and performing voluntary (Nawafil) prayers. They had a special intimacy with the sacred realm.
It is said about Tipu Sultan that despite being engaged in battles and warfare, not a single prayer was missed by him after reaching maturity. Whether in war or in normal circumstances, he never neglected the recitation after the morning prayer and was always in a state of ablution.
Shaykh of his time, Khwaja Qutb al-Din Bakhtiyar Kaki, before his death, willed: “Let the person who leads my funeral prayer be someone who has always been chaste, has never missed the Sunnah prayers before the ‘Asr prayer, and has always caught the first Takbir in congregational prayer.” When this was announced at the funeral prayer, even the noble king Sultan Shamsuddin Iltutmish remained silent for a while, hoping someone else with such qualities would step forward. When no one did, he came forward and said: “I had hoped no one would discover this about me, but it seems I have no choice but to obey the will of the Shaykh.” Thus, he stepped forward and led the funeral prayer. [21]
Examples of Voluntary (Nawafil) Worship
Voluntary worship refers to those acts that are not obligatory but are greatly rewarded according to the Qur’an and Sunnah, and for which much encouragement has been given. These include voluntary prayers, voluntary fasts, voluntary charity, and other non-obligatory acts of worship.
Some examples of voluntary worship include:
1. Tahajjud (Night Prayer): A voluntary prayer performed in the final part of the night before dawn. Numerous narrations encourage its performance.
2. Non-Emphasized Sunnah Prayers: Such as the four Rakah’s of Sunnah before the obligatory ‘Asr prayer.
3. Tahiyyat al-Wudu: Two Rakah’s of prayer performed after ablution as a greeting to the act of purification.
4. Tahiyyat al-Masjid: Nafl prayer upon entering the mosque, as a greeting to the mosque.
5. Ishraq Prayer: A voluntary prayer performed shortly after sunrise, with great reward.
6. Duha (Forenoon) Prayer: A voluntary prayer performed a few hours after sunrise and before noon.
7.Prayer of Need (Salat al-Hajah): A prayer offered when one has a need or desire. Two or more Rakah’s are prayed, followed by supplication to Allah for the fulfillment of the need.
8. Istikhara Prayer: When someone wants to make an important decision—such as marriage or any major task—it is recommended to pray two Rakah’s with the intention of seeking divine guidance, then recite the Istikhara supplication, asking Allah for help in choosing the best path.
9. Eclipse Prayers (Salat al-Khusuf and al-Kusuf): Special prayers during lunar and solar eclipses.
10. Six Rakah’s Prayer After Maghrib: A voluntary prayer after the Maghrib prayer with great reward.
11. Nafly Fasts: Such as fasting on the Day of Arafah, the six days of Shawwal after Ramadan, fasting on Mondays and Thursdays, the ninth and tenth or tenth and eleventh of Muharram (Tasua and Ashura), and the three middle days of each month.
12. Voluntary Charity (Sadaqat al-Nafilah): The Prophet (PBUH) said: «إن في المال حقاً سوى الزكاة» “Indeed, there is a right in wealth other than the obligatory zakat.” This encourages giving beyond the required zakat as an act of righteousness.
The Responsibility of Preachers and Reformers
The history of the Muslim Ummah testifies that those who were concerned with the reform and rectification of the community were themselves champions in the field of worship. Their hearts and souls were continually nourished with the refreshing water of divine knowledge. The more a person was blessed with devotion and sacrifice on the path of piety and righteousness, the more luminous and successful his service became.
Therefore, preachers, scholars, and reformers of the Ummah who seek to serve the Muslim society must always take the lives of the righteous predecessors and the great men of Islam as guiding lights. They should not allow other religious engagements—such as teaching, preaching, research, or social service—to distract them from devotion and voluntary worship. The lives of the noble Sahaba (may Allah be pleased with them)—the guiding stars of faith and belief—should always remain before us. Whether they were on the battlefield, engaged in teaching or learning, or occupied in business, they were always humble worshippers and night-vigilant ascetics. They saw this as the path to reaching Allah and the straight way to truth and reality.
Thus, it is necessary for every believing Muslim to have a firm and lofty resolve in worshipping the Lord and giving importance to voluntary acts, so that their life becomes filled with light and spirituality.
Continues…
[1] Mufti Muhammad Shafi Usmani, Tafsir Ma’ariful Qur’an, vol. 8, pp. 772–773, Idarah Ma’arif, Karachi.
[2] Narrated by Muslim, Abu Dawud, and al-Nasa’i.
[3] Ikmal al-Shiyam by Ibn Ata’ Allah al-Iskandari, p. 238, Idarah Islamiyat, Lahore.
[4] Sahih al-Bukhari, vol. 2, p. 1185, chapter: Humility; also in Musnad Ahmad and al-Tabarani in al-Mu’jam al-Awsat.
[5] Sayyid Abul Hasan Ali Nadwi, Arkan-e-Arba’a, pp. 121–123, Majlis Nashriyat-e-Islam, Karachi.
[6] Narrated by Muslim in the Book of Prayer (Kitab al-Salah).
[7] Arkan-e-Arba’a, p. 112.
[8] Narrated by al-Tirmidhi and al-Nasa’i.
[9] Ibn al-Jawzi, al-Mudhish, vol. 2, p. 509.
[10] Arkan-e-Arba’a, p. 115.
[11] Imam Abu Hamid al-Ghazali, al-Munqidh min al-Dalal, p. 163, and Risalat Ayyuha al-Walad al-Muhibb, al-Maktabah al-‘Asriyyah, Beirut.
[12] Ibn al-Jawzi, Manaqib Amir al-Mu’minin ‘Umar ibn al-Khattab, p. 197, Dar Maktabat al-Hilal.
[13] [Surah al-Qamar (54): 46] – قمر: 46.
[14] Shams al-Din al-Dhahabi, Siyar A‘lam al-Nubala’, vol. 6, p. 535, Dar al-Fikr.
[15] Muwaffaq Makki, Manaqib al-Imam Abi Hanifah, p. 212, Dar al-Kitab al-‘Arabi;
Al-‘Allamah Jalal al-Din al-Suyuti, Tabyid al-Sahifah, p. 105, Idarat al-Qur’an, Karachi;
Ibn Hajar Haytami Makki, al-Khayrat al-Hisan, p. 84, H. M. Saeed, Karachi.
[16] [Surah al-Sajdah (32): 16] – سجده: 16.
[17] Dr. ‘A’id ibn ‘Abdullah al-Qarni, Wa Jā’at Sakrat al-Mawt bi al-Haqq, p. 123, Dar Ibn Hazm.
[18] al-Munqidh min al-Dalal, p. 159.
[19] Ibn Qayyim al-Jawziyyah, Madarij al-Salikin, vol. 1, p. 296; Arkan-e-Arba’a, p. 116.
[20] Wazih Rashid Nadwi, Sultan Tipu Shaheed, p. 67, Majlis Tahqiqat wa Nashriyat, Lucknow.
[21] Ibn al-Hasan Abbasi, Kitabon Ki Darsgah, p. 93, Maktabah Umar Farooq.
