Author: Ustad Mufti Abdul Latif Naroei
Nawafil and Their Role in Strengthening the Servant’s Relationship with Allah (Part One)
Voluntary prayers (Nawafil) play a powerful and profound role in deepening the spiritual dimensions of a human being and in strengthening the servant’s connection with Allah, the Almighty. Nawafil act as a strong fortress for the obligatory prayers; without this fortress, the foundation of the obligatory acts becomes weak and vulnerable, leading to their decline.
Engaging in voluntary worship invites special divine mercy, prevents the misuse of human strength in meaningless directions, and step by step brings a person closer to Allah’s presence. Nawafil are a precious and honored gateway to the vast realm of divine blessings and success, opened for those who are truly fortunate. They purify and brighten the inner depths of a believer’s soul.
A person who gives importance to Nawafil is walking the path of self-purification and can earn a special status in the court of Allah. Allah, (SWT), accepts the deeds of such a person and elevates them in nearness to Him. Allah says in the Quran: «و من أراد الآخرة و سعی لها سعیها و هو مؤمن فأولئك كان سعیهم مشكوراً» Translation: “Whoever desires the Hereafter and strives for it with the effort it deserves, while remaining a believer, their striving will be appreciated.” (Surah Al-Isra: 19)
This verse teaches that striving for the Hereafter must be done with effort that matches its worth. It is not enough for someone to only think of comfort and then act for the Hereafter whenever they wish. Rather, a believer must constantly keep the Hereafter in mind and strive sincerely to gain the pleasure of their Lord. Their actions should not be affected by personal desires or laziness. That is why Allah says: «و سعی لها سعیها» Translation: “strives for it with the effort it deserves,” and not merely “strives.”
The Importance of Voluntary Prayers (Nawafil) in Islamic Sharia
Voluntary prayers (Nawafil) hold significant importance in Islamic law. Based on this, the Prophet Muhammad (PBUH) paid special attention to voluntary acts of worship, both in his words and deeds. He was even commanded by Allah to engage in worship and prayer during the night. Furthermore, Allah, the Almighty and Glorious, instructs His noble Prophet: «فإذا فرغت فانصب و إلی ربك فارغب» Translation: “So when you have finished [your duties], then stand up [for worship]. And to your Lord direct [your longing].” [Quran 94:7-8]. Meaning, when you are free from the hardship of invitation and conveying the divine commandments, prepare yourself for another hardship, namely, engage in prayer, remembrance of Allah, supplication, and seeking forgiveness.
Mufti Muhammad Shafi Usmani (MABH) writes in this regard: “The greatest act of worship for the Holy Prophet (PBUH) was to engage in Da’wah (invitation) and Tabligh (conveying the message), to be concerned with reforming people and guiding them to the right path. However, this worship was related to the people and their reformation, and this verse reminds the Prophet (PBUH) not to be content with this worship alone, but whenever he finds the opportunity, he should engage in the worship of Allah in solitude without the mediation of the people and seek success from Him in every task. Because the main purpose of human creation is to adorn oneself with divine attributes and worship Allah Almighty without any intermediaries. The reason for mentioning the first part, namely, being free from worship through people, is that this matter is based on necessity and need, and it is possible to be free from it. But the second task, namely, turning to Allah, is something that a believer never ceases to do. Rather, he should spend all his life and ability in this field.”
From the above verse, it also becomes clear that scholars and Inviters—those engaged in teaching, preaching, and guiding people—must not overlook the importance of occasionally retreating into solitude to turn their hearts to Allah, engaging in His remembrance and worship. They should dedicate specific times for this purpose, as the lives of the pious predecessors (salaf) bear witness to such spiritual discipline. Without this inner devotion, teaching and preaching will lack true impact, light, and divine blessing.
The word “fansab” derives from “nasab”, which means exhaustion and weariness. It signifies that acts of worship and remembrance of Allah should be performed to the point where a degree of effort and fatigue is felt. Worship is not meant to be limited to moments of ease, comfort, or emotional uplift. Regular commitment to any form of dhikr and worship inevitably brings with it some level of difficulty and strain—even if only slight.
Voluntary Prayers (Nawafil) as a Means of Closeness to Allah
Whoever continuously knocks on the door of divine mercy and remains at the threshold of the Highest draws closer to Him. Allah welcomes such people and bestows upon them His mercy and pleasure. The greater one’s share in this, the greater their closeness to Allah. Especially in prostration, a person becomes nearest to Allah. Abu Huraira (MABH) reported that the Messenger of Allah (PBUH) said, “The closest a servant comes to his Lord is while he is in prostration, so increase your supplications therein.”
The Prophet (PBUH) described prayer as the “coolness of his eyes,” because in prostration, he attained closeness to his Beloved, and prayer became the bridge between Creator and creation.
The renowned spiritual master Ibn Ata’illah al-Iskandari said, “Why do you think anything can veil you from Allah when He is closer to you than anything else?”
Observing voluntary prayers is beyond obligation—it is a path to draw nearer to Allah and a reflection of love and yearning for the True Beloved. The Prophet (PBUH) said that Allah declares: “My servant continues to draw closer to Me through voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks. If he asks Me, I will surely grant it to him, and if he seeks My protection, I will surely protect him.”
Shaykh Abul Hasan Ali Nadwi writes that devotion to prayer, abundance in voluntary acts, and the joy of worship purify the soul, uplift the spirit, connect one with the heavenly realm, and attract divine manifestations. Through voluntary worship, a servant demonstrates humility before Allah, develops fear and love of Him, and gains freedom from base desires and animalistic traits that are the root of all injustice, disobedience, and rebellion.
The result of caring for voluntary worship is closeness to Allah, and this nearness brings countless benefits. Chief among them is the high rank Allah grants in Paradise and the companionship of the Prophet (PBUH). What greater honor could there be than to be with the Prophet in Paradise after attaining the pleasure of Allah?
In Sahih Muslim, Abu Firas Rabi’ah ibn Ka’b al-Aslami, a student from the Suffa school and servant of the Prophet (PBUH), reported: “I would spend the nights with the Prophet and provide for his ablution needs. One day, he said to me, ‘Ask me for something.’ I said, ‘I ask for your companionship in Paradise.’ He said, ‘Is there anything else you desire?’ I replied, ‘That is all I want.’ He then said, ‘Help me in this by increasing your prostrations (i.e., through voluntary prayers).’”
Voluntary Prayers Strengthen Faith and Guard Obligations
Voluntary prayers serve to reinforce faith and protect obligatory acts of worship. For this reason, the Prophet (PBUH) gave them great importance.
To compensate for shortcomings in obligatory prayers, one must give special attention to voluntary prayers. Shaykh Nadwi writes: “Alongside obligatory prayers, there are other prayers called Sunnah Mu’akkadah (emphasized Sunnah), which the Prophet (PBUH) regularly performed, especially during his residence. These prayers are like protective trenches around a fortress, preventing the enemy from breaching the city. Whoever observes these Sunnah prayers will certainly care for the obligatory ones, and through them, the deficiencies in obligations are corrected.”
The Prophet (PBUH) said, “The first thing a servant will be asked about on the Day of Judgment is prayer. If it is sound, he will succeed; if not, he will fail. If there is any deficiency in his obligatory prayers, Allah will say: ‘Look, does My servant have any voluntary prayers?’ Then the deficiencies will be made up through the voluntary ones.” This rule applies to all other acts of worship as well.
Another wisdom in voluntary prayers is that whoever is diligent in them will naturally give even greater care to the obligatory ones and will never be content with abandoning them. But if one suffices only with the obligatory prayers, laziness and neglect may eventually creep into them as well.
The Prophet’s Dedication to Voluntary Worship
Despite his tremendous responsibilities and lofty rank before Allah and creation, the Messenger of Allah (PBUH) was the most devoted to voluntary worship. Many Quranic commands in this regard were directed to him. He gave great importance to night prayers to the extent that his blessed feet became swollen. Aisha (MABH) said, “O Messenger of Allah, Allah has forgiven your past and future sins—why do you exert yourself so much?” He replied: «أفلا أكون عبداً شكوراً» Translation: “Should I not be a grateful servant?”
This statement shows that devotion to voluntary worship is an expression of gratitude to Allah, and the Prophet (PBUH) led his Ummah by example in this as well.
Continues…
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