Various Rulings related to the Sunan Ar-Raatibah

Shaikh Al-Islaam (Rahimahullaah) said that it is Sunnah to make a distinction (or a separation) between the obligatory and voluntary prayers in Jum’ah and other prayers. [Majmoo’ Fatawa Ibn Taymiyah] 

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said that it is incumbent to make a separation between the obligatory prayers and their Sunan by either speaking or moving from one’s place.” [Majmoo’ Fatawa wa Rasaa’il Shaikh Ibn ‘Uthaimeen] 

This is also based on a Hadeeth narrated by ‘Abdullaah ibn Rabaah (Radia-Allaahu ’anhu) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) once prayed the ‘Asr prayer, and after he finished, a man immediately got up to offer the Sunnah, but ‘Umar (Radia-Allaahu ’anhu) forced him to sit saying: “Sit, for those before us from amongst the People of the Scriptures were destroyed because there was no separation between their prayers.” When the Prophet (Salla-Allaahu ‘alayhi wa sallam) heard this statement, he said: “Ibn Al-Khattaab has said the best.” [Ahmad and authenticated by Al-Albaani in As-Silsilah As-Saheeha, no. 2549]

As-Saa’aati (Rahimahullaah) said: “The Hadeeth of the chapter indicates that it is recommended to separate (make distinct) the obligatory and voluntary prayers by speaking or remembering Allaah or moving from the place.” [Al-Fat-h Ar-Rabbaani]

Second: Raising the hands in Du’aa after offering the Sunan Ar-Raatibah

Shaikh Ibn Baaz (Rahimahullaah) said that there is no harm in raising one’s hands with supplication after the voluntary prayers based on the general evidences; however it is better to not make it something regular, as there is nothing that affirms that the Prophet (Salla-Allaahu ‘alayhi wa sallam) did it after every voluntary prayer. And if he had done it, it would have been transmitted to us in the Sunnah. This is because the Companions quoted everything he (Salla-Allaahu ‘alayhi wa sallam) said and did in his travel, settlement and the rest of all his states. [Arkaan Al-Islam, 171] 

Ibn ‘Uthaimeen (Rahimahullaah) mentioned that there are people who raise their hands (in supplication) after every voluntary prayer. You find the Imaam announcing the Iqaamah for prayer, while they may still be in Tashahhud of a voluntary prayer they are praying, then they make Tasleem, raise their hands in supplication and wipe their faces. They maintain this Du’aa with the belief that it is legislated, but it is not. So maintaining it to that extent is considered an innovation. [Majmoo’ Fatawa wa Rasaa’il Shaikh Ibn ‘Uthaimeen] 

Third: Praying the Raatibah while sitting down 

 ‘Abdullaah ibn ‘Amr (Radia-Allaahu ’anhuma) reported: “I was told that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: ‘The prayer observed by a person sitting is half of the prayer.’ I came to him and found him praying in a sitting position. I placed my hand on his head. He said: ‘O ‘Abdullaah ibn ‘Amr, what is the matter with you?’ I said: ‘O Messenger of Allaah, I have been told that you said that the prayer of a man in a sitting position is half of the prayer, whereas you are observing prayer sitting.’ He said: ‘Yes, it is so, but I am not like anyone amongst you.’” [Muslim, no. 735]

Ibn Qudama (Rahimahullaah) said: “We do not know of any dispute in the permissibility of offering voluntary prayers while sitting down and performing it whilst standing is better.” [Al-Mughni, 567/2]

An-Nawawi (Rahimahullaah) said: “It is permissible to pray voluntary prayers sitting down even if one has the ability to pray standing; however, the reward will be half (of that of the standing person). This ruling includes all the voluntary prayers, the Raatibah and others.” [Rawdah At-Talibeen, 239/1]

Al-Lajnah Ad-Daa’imah issued a Fatwa saying: “It is permissible to offer the voluntary prayers while sitting down, and the reward of one who does so will be half of that of the standing person if he is able to pray standing, but one who does so out of inability due to a sickness, his reward will be complete.” [Fatwa, 236/7]

Fourth: Praying the Raatibah while mounted 

‘Amir ibn Rabi`a (Radia-Allaahu ’anhu) narrated: “I saw the Prophet (Salla-Allaahu ‘alayhi wa sallam) on his Raahilah (mount) offering Nawaafil (voluntary) prayers by nodding his head, in whatever direction he faced, but he (Salla-Allaahu ‘alayhi wa sallam) never did the same when offering the compulsory prayers.” [Al-Bukhaari, no. 1097]

It was narrated from Saalim ibn ‘Abdullaah that his father said: “The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) used to offer Nafl (supererogatory) prayer on his ride, no matter in what direction it turned its face, and he would pray Witr atop his mount too, but he did not offer obligatory prayer on it.” [Muslim, no. 700]

Shaikh Al-Islaam (Rahimahullaah) said: “Ibn Abi Musa said: ‘There are two narrations regarding the traveller offering the two Rak’ah Sunnah prayer of Fajr on a mount or not. The clearest of the two is that it is permissible. The most correct opinion is that the ruling applies to all (of the voluntary prayers) because of the generality of the meaning of it, and since the Witr prayer and the Sunnah prayer of Fajr are from among the voluntary prayers, it is permissible to offer them on a mount.”[Sharh Al-‘Umdah]

Fifth: Praying the Raatibah in Congregation

Ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated: “I prayed along with Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) two Rak’ahs before and two Rak’ahs after the Dhuhr (noon) prayer, two Rak’ahs after the Maghrib (sunset) prayer, two Rak’ahs after the ‘Isha’ prayer and two Rak’ahs after the Jumu’ah (Friday) prayer. As for the Maghrib (sunset), ‘Isha’ and Friday prayers, I prayed (them) along with the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) in his house.” [Muslim, no. 729]

Ibn Qudama (Rahimahullaah) said: “It is permissible to offer voluntary prayers individually and in congregation, because the Prophet (Salla-Allaahu ‘alayhi wa sallam) did both. However, most of his voluntary prayers were offered individually. He prayed once with Hudhaifah (Radia-Allaahu ’anhu), once with Ibn ‘Abbaas (Radia-Allaahu ’anhuma); another time with Anas (Radia-Allaahu ’anhu), his mother and the orphan. He (Salla-Allaahu ‘alayhi wa sallam) led his Companions once in the house of ‘Itbaan (Radia-Allaahu ’anhu) and he (Salla-Allaahu ‘alayhi wa sallam) prayed with his Companions for three nights in Ramadan in congregation, etc.” [Al-Mughni, 567/2] 

Shaikh Al-Islaam (Rahimahullaah) elaborated, mentioning that voluntary prayers in congregation are of two types: 

1) Voluntary prayers which are Sunnah to pray in congregation, such as the Eclipse Prayer, Taraweeh, Salaat Al-Istisqa (prayer for rain). These are always offered in congregation according to the Sunnah.

2) Voluntary prayers which are not Sunnah to pray in congregation, such as Qiyam Al-Layl (night prayer), the Sunan of Ar-Rawaatib, Salaat Ad-Duha, Tahiyyatul-Masjid, etc.

It is however permissible if one occasionally prays them in congregation but offering them regularly in congregation is not prescribed; rather, it is a disliked innovation. This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam), the Companions and the Tabi’een (the followers) never used to gather for offering the Rawaatib in congregation. The Prophet (Salla-Allaahu ‘alayhi wa sallam) offered the voluntary prayers in a small congregation sometimes. Most of his voluntary prayers were offered individually.” [Majmoo’ Fatawa Ibn Taymiyah]

Shaikh Ibn Jibreen (Rahimahullaah) said: “The Companions and those who came after them were in consensus about the permissibility of offering the Taraaweeh and the rest of the Nawaafil (voluntary) prayers in congregation, although it is common to offer the Rawaatib individually. The same applies to Tahiyyatul-Masjid and the two Rak’ah of Tawaaf. The reason behind that is that every person comes alone and offers the Raatibah before the obligatory prayer or offers Tahiyyatul-Masjid alone, then he sits waiting for the obligatory prayer to be established. The same as regards the two Rak’ah after Tawaaf; as one finishes the Tawaaf he offers the two Rak’ah alone and then proceeds to continue the rest of the rites of ‘Umrah or Hajj. However, there is nothing which prevents offering these voluntary prayers by two people in congregation.” [Al-Qawl al-Mubeen fee Ma’rifat maa Yahummul-Musalleen]

Sixth: When is the Raatibah offered if one is combining prayers? 

An-Nawawi (Rahimahullaah) said: “He offers them after combining the two prayers and not between them, and he offers the Sunnah of Dhuhr which is performed prior to it, before the two prayers.” [Saheeh Muslim bi Sharh An-Nawawi, 31/9]

This applies to Maghrib and ‘Isha’ as well. There should not be a break between the two prayers, unless one wants to renew his ablution.

Ibn ‘Uthaimeen (Rahimahullaah) said: “If one combines Dhuhr and ‘Asr, whether advanced joining (at Dhuhr time) or delayed joining (at ‘Asr time) and one is not travelling, then he prays the Dhuhr Raatibah after ‘Asr, as there is a reason for it. And there is no prohibition with regards to the time for the person who has a reason.” [Liqaa’at Al-Baab Al-Maftooh, 559/1]

Note: It is not Sunnah to offer Raatibah when combining prayers whilst travelling. But if you are joining whilst residing in your country, due to sickness, severe rain, or severe cold, the Raatibah does not become cancelled.

Seventh: Saying the Adkhar after the Obligatory Prayer before praying the Raatibah

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the people said: “O Allaah’s Messenger! The rich people have got the highest degrees of prestige and permanent pleasures (in this life and the life in the Hereafter).” The Prophet (Salla-Allaahu ‘alayhi wa sallam) asked: “How is that?” They said: “The rich offer Salaat (prayer) as we offer Salaat, and strive in Allaah’s Cause as we do, and spend from their surplus wealth in charity, while we have no wealth (to spend likewise).” He (Salla-Allaahu ‘alayhi wa sallam) said: “Shall I not tell you a thing, which, by doing, you will catch up with those who are ahead of you and supersede those who will come after you; and nobody will be able to do such a good deed as you do except the one who does the same (deed as you do). That deed is to recite ‘Subhaan-Allaah’ ten times, and ‘Al-Hamdulillaah’ ten times, and ‘Allaahu Akbar’ ten times after every Salaat.” [Al-Bukhaari, no. 6329]

Warrad, the freed slave of Al-Mugheera ibn Shu’bah, narrated that Al-Mugheera wrote to Mu’awiyah ibn Abi Sufyan (Radia-Allaahu ‘anhuma) that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) used to say at the end of every Salaat (prayer) after the Tasleem:

لا إله إلا الله وحده، لا شريك له، له الملك، وله الحمد، وهو على كل شئ قدير. اللهم لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجد.

“None has the right to be worshipped but Allaah, the One Who has no partner. All the kingdom is for Him, and all the praises are for Him, and He is Omnipotent. O Allaah! There is no one who can withhold what You give, and there is no one who can give what You withhold. Hard efforts by anyone for anything cannot benefit one against Your Will and Decision.” [Al-Bukhaari, no. 6330]

Ibn Hajar (Rahimahullaah) said: “Ibn Battal said that in these narrations there is an exhortation to the remembrance after the obligatory prayers, and that it is equal to spending money in obedience to Allaah, and that is in regards to his (Salla-Allaahu ‘alayhi wa sallam) statement ‘you will catch up with those who are ahead of you.’ Also the narrations indicate that the aforementioned Adhkaar (remembrances) are said directly after the obligatory prayers and are not delayed till after offering the Raatibah prayer.” [Fat-h al-Baari] 

It is Sunnah to say the Adhkaar immediately after the obligatory prayer, then to offer the Raatibah. Shaikh ‘Abdullaah ibn Jibreen (Rahimahullaah) was asked: 

Q. If I prayed Salaat Al-Janazah (funeral prayer) after Maghrib, should I pray the Raatibah immediately after the funeral prayer or finish my Adhkaar (remembrances), then pray the Raatibah? 

A. He (Rahimahullaah) replied: “It is better to sit down and complete your Adhkaar, then pray the Raatibah. This is what is legislated, regardless if one has prayed Salaat Al-Janazah (funeral prayer) or not. The Adhkaar are the remembrances that are said after the obligatory prayers, which is a Sunnah act one should be constant in preserving without fail. So if you cut them to pray Salaat Al-Janazah (funeral prayer), then after you have finished praying, you should finish what is left of them (i.e. the Adhkaar), then pray the Raatibah (which is the two Rak’ah Sunnah prayer after the obligatory prayer). This ruling applies to Dhuhr, Maghrib and ‘Isha’ prayers.” [Al-Qawl al-Mubeen fee Ma’rifat maa Yahummul-Musalleen]

Eighth: Seeking Forgiveness and Saying the Adkhar after the Raatibah

Shaikh ‘Abdullaah ibn Jibreen (Rahimahullaah) was asked:

Q. “When the praying person makes Tasleem from the Raatibah prayer or any other voluntary prayers, is it legislated for him to seek Allaah’s forgiveness thrice, and then say ‘اللهم أنت السلام… (O Allaah! You are As-Salaam…)’ as one does after the obligatory prayers?” 

A. He replied: “It is not legislated. However, asking forgiveness is commanded with and aspired for after every Salaat (prayer), whether obligatory or voluntary (due to the mistakes and shortcomings in one’s Salaat).” [Al-Qawl al-Mubeen fee Ma’rifat maa Yahummul-Musalleen] 

Ninth: Should one pray the Raatibah or listen to the sermon? 

 Al-Lajna Ad-Daa’imah issued a Fatwa saying: “If a lecture is given after the prayer, such as after Dhuhr, Maghrib, or ‘Isha’, it is legislated for the Muslim to listen to it, then pray the Raatibah after that.” [Fatawa Al-Lajnah Ad-Daa’imah Lil Buhooth Al-Ilmiyya Wal-Iftaa, 234/7] 

Tenth: Being occupied with entertaining a guest over praying the Raatibah

 Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said that sometimes a less virtuous deed becomes more virtuous to perform due to a reason. So if one is entertaining a guest, which would keep him occupied from praying the Raatibah for Dhuhr, his entertaining the guest becomes more virtuous than praying the Raatibah.” [Majmoo’ Fatawa wa Rasaa’il Shaikh Ibn ‘Uthaimeen]

Note: Do not leave the guest waiting. It is better for one to delay the Raatibah and make it up later.

Eleventh: The employee praying voluntary prayers, like the Raatibah and other than them

 Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “If time is a requirement of the work contract, then praying the voluntary prayers besides the Raatibah is impermissible. As for the Raatibah, there is nothing wrong with praying it if it is customarily allowed.” [Majmoo’ Fatawa wa Rasaa’il Shaikh Ibn ‘Uthaimeen] 

Twelfth: Setting a checklist for the purpose of assessing oneself with regards to the obligatory prayers and the Raatibah

 Some people make a checklist for the purpose of assessing oneself with regards to performing the obligatory and Raatibah prayers, such that if he offers the obligatory prayer in congregation, he will put a grade for his prayer, and if he offers the Raatibah prayer, he will put a grade for it and so forth till the end of the week when he will check the total grade. 

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said that this way is not legislated, and is thus an innovation. In addition to that, it takes the meaning of worshipping Allaah out from the heart, and turns acts of worship into a routine.” [Majmoo’ Fatawa wa Rasaa’il Shaikh Ibn ‘Uthaimeen] 

Thirteenth: Leaving the Sunan Ar-Rawaatib is not Fisq (rebelliousness or disobedience to Allaah)

Ibn Baaz (Rahimahullaah) said: “The saying of some of the People of Knowledge that leaving the Rawaatib is Fisq (rebelliousness) is an incorrect statement, as the Rawaatib are voluntary. So if a person preserves his obligatory prayers and leaves committing sins, he is not a Faasiq, but on the contrary, a sound, just believer. However, it is of the characteristics of the believer who is complete in his belief to race towards the performance of the Rawaatib and be foremost in performing abundant good deeds.” [Majmoo’ Fatawa wa Maqaalaat Mutanawwi’ah, 382/11]

Conclusion:

Ibn Al-Qayyim (Rahimahullaah) mentioned that the Prophet (Salla-Allaahu ‘alayhi wa sallam) used to pray 40 Rak’ah of prayers daily, inclusive of both the obligatory and voluntary, and he used to live on that until the end of his life.

17 Rak’ah Obligatory Prayer 

10 or 12 Rak’ah Raatibah Prayer

11 or 13 Night Prayer

He (Ibn Al-Qayyim) added: “It is incumbent upon the slave to keep on performing them until he dies, for how much faster is the response and how much quicker is the opening of the doors for a person who knocks 40 times every day and night. And Allaah is the Source of Help.” [Zaad al-Ma’ad]

Source:  

    Ahkaam as-Sunan ar-Raatibah, compiled by ‘Abdullaah ibn Za’al al-‘Enezi