بِسْم الله الرحمن الرحيم
23-12-1437H
Making a Seperation between the Obligatory and Voluntary Prayer
عن معاوية رضي الله عنه قال : (إِذَا صَلَّيْتَ الْجُمُعَةَ فَلَا تَصِلْهَا بِصَلَاةٍ حَتَّى تَكَلَّمَ أَوْ تَخْرُجَ ، فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَنَا بِذَلِكَ ، أَنْ لَا تُوصَلَ صَلَاةٌ بِصَلَاةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُجَ) .
Mu‘aawiyah (may Allah be pleased with him) said: When you have prayed Jumu‘ah, do not follow it immediately with another prayer until you speak or leave (the mosque), because the Messenger of Allah ﷺ instructed us to do that, not to follow one prayer immediately with another until we spoke or left (the mosque). [Muslim]
An-Nawawi (may Allah have mercy on him) said in his commentary on Saheeh Muslim:
" فيه دليل لما قاله أصحابنا - يعني فقهاء الشافعية - أن النافلة الراتبة وغيرها يستحب أن يتحول لها عن موضع الفريضة إلى موضع آخر، وأفضله التحول إلى البيت، وإلا فموضع آخر من المسجد أو غيره ليكثر مواضع سجوده، ولتنفصل صورة النافلة عن صورة الفريضة. وقوله ( حتى نتكلم ) دليل على أن الفصل بينهما يحصل بالكلام أيضا ، ولكن بالانتقال أفضل لما ذكرناه. والله أعلم"
This offers proof for the view of our companions – i.e., the Shaafa‘i fuqaha’ – that in the case of naafil prayer, both those that are offered regularly (Sunnah prayers) and others, it is mustahabb to move from where one offered the obligatory prayer to another spot, and the best is to move to one’s home; otherwise one may move to another spot in the mosque or elsewhere, so as to increase the number of places in which one prostrates, and so as to separate the naafil prayer from the obligatory one. The words “until we spoke” indicate that separating the prayers may also be done by speaking, but doing it by moving is preferable, because of what we have mentioned. And Allah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Fataawa al-Kubra (2/359):
" والسنة أن يفصل بين الفرض والنفل في الجمعة وغيرها، كما ثبت عنه في الصحيح أنه صلى الله عليه وسلم نهى أن توصل صلاة بصلاة حتى يفصل بينهما بقيام أو كلام، فلا يفعل ما يفعله كثير من الناس يصل السلام بركعتي السنة، فإن هذا ركوب لنهي النبي صلى الله عليه وسلم، وفي هذا من الحكمة التمييز بين الفرض وغير الفرض، كما يميز بين العبادة وغير العبادة ، ولهذا استحب تعجيل الفطور، وتأخير السحور، والأكل يوم الفطر قبل الصلاة، ونهي عن استقبال رمضان بيوم أو يومين، فهذا كله للفصل بين المأمور به من الصيام وغير المأمور به، والفصل بين العبادة وغيرها، وهكذا تتمييز الجمعة التي أوجبها الله من غيرها"
The Sunnah is to separate obligatory and naafil prayers, in the case of Jumu‘ah and otherwise, as it is proven in as-Saheeh that the Prophet (blessings and peace of Allah be upon him) told people not to follow one prayer immediately with another until they separated them by moving or speaking. So one should not do what many people do, when they follow the salaam immediately with two rak‘ahs of Sunnah prayer, because this is going against the prohibition of the Prophet (blessings and peace of Allah be upon him). The wisdom behind that is to distinguish between that which is obligatory and that which is not obligatory, and also to differentiate between that which is worship and that which is not worship. Hence it is mustahabb to hasten to break the fast and to delay sahoor, and to eat before the prayer on the day of Eid al-Fitr, and it is disallowed to anticipate Ramadan by fasting one or two days before it. All of that is in order to separate between what is enjoined of fasting and what is not enjoined, and to separate between the act of worship and other acts, and also to distinguish between Jumu‘ah, which Allah has made obligatory, and other prayers.
Ibn Baz mentioned that this can be done by making Istighfar, remembering Allah, or changing his position.
The Prophet prayed the afternoon prayer and right afterward a man stood up to pray. 'Umar saw him and told him: "Sit, the People of the Book were destroyed because they did not differentiate between their prayers." The Prophet said: "Well said, Ibn al-Khattab [i.e., 'Umar]." [Ahmed; Authenticated by Al-Albani #2549]
Raising your hands making Dua after offering the voluntary prayer
Ibn Baz said that there is no harm in raising your hands making Dua occasionally, but this should not be all the time such that it becomes a Sunnah. It has not been quoted that the Prophet ﷺ raised his hand after the prayer, nor the companions after him.
Ibn Uthaymeen said there are some in the Masjid, whom when the imam calls to pray obligatory prayer whilst they are praying voluntary prayer finish the prayer and raise their hands and wipe their face even without Dua, and then join the prayer. This is Bid'ah.
It is permissible for the voluntary prayer to be offered whilst sitting/riding even if the person is able to stand, but the person will only receive half of the reward.
The obligatory prayers have to be offered standing, as it is one of the pillars of the prayer. As for the voluntary, the Prophet ﷺ used to offer Witr while riding his camel and the Sunnah of Fajr even.
Offering the Voluntary Prayer in Congregation
قال شيخ الإسلام ابن تيمية رحمه الله :
" صلاة التطوع في جماعة نوعان : أحدهما : ما تسن له الجماعة الراتبة كالكسوف والاستسقاء وقيام رمضان , فهذا يفعل في الجماعة دائما كما مضت به السنة . الثاني : ما لا تسن له الجماعة الراتبة كقيام الليل , والسنن الرواتب , وصلاة الضحى , وتحية المسجد ونحو ذلك . فهذا إذا فعل جماعة أحيانا جاز . وأما الجماعة الراتبة في ذلك فغير مشروعة بل بدعة مكروهة , فإن النبي صلى الله عليه وسلم والصحابة والتابعين لم يكونوا يعتادون الاجتماع للرواتب على ما دون هذا . والنبي صلى الله عليه وسلم إنما تطوع في ذلك في جماعة قليلة أحيانا فإنه كان يقوم الليل وحده ; لكن لما بات ابن عباس عنده صلى معه , وليلة أخرى صلى معه حذيفة , وليلة أخرى صلى معه ابن مسعود , وكذلك صلى عند عتبان بن مالك الأنصاري في مكان يتخذه مصلى صلى معه , وكذلك صلى بأنس وأمه واليتيم . وعامة تطوعاته إنما كان يصليها منفردا " انتهى .
"مجموع الفتاوى" (23/414) .
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Voluntary prayers done in congregation are of two types, one of which it is Sunnah to do in congregation, such as the eclipse prayer, prayers for rain, and qiyaam during Ramadaan (Taraweeh). These are always done in congregation as is the Sunnah. The second type are not done in congregation, such as qiyaam al-layl, the regular Sunnah prayers, Duha prayer, tahiyyat al-masjid (greeting the mosque) and so on. But if they are done in congregation occasionally, that is permissible. As for doing them in congregation on an ongoing basis, that is not prescribed, rather it is a reprehensible innovation. The Prophet (peace and blessings of Allaah be upon him) and the Sahabaah and Taabi’een were not accustomed to offering naafil prayers in congregation. The Prophet (peace and blessings of Allaah be upon him) only rarely offered voluntary prayers in congregation. He used to pray qiyaam al-layl on his own, but when Ibn 'Abbaas stayed overnight with him, he prayed with him. On another occasion, Hudhayfah prayed with him, and on another occasion Ibn Mas’ood prayed with him. Similarly he also prayed at the house of ‘Utbaan ibn Maalik al-Ansaari, in a place that he (‘Utbaan) took as a prayer place for himself, so he prayed with him, and he also led Anas and his mother and the orphan in prayer, but in general his voluntary prayers were offered alone. End quote.
Majmoo’ al-Fataawa (23/414).
There is nothing wrong in offering some naafil prayers in congregation, but this should not be a regular habit such that every regular Sunnah prayer is offered in congregation, because that is not prescribed.
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