The most strongly confirmed rawatib sunnahs

This part belongs to the full section: All sections of this part.

Supererogatory prayers (tatawwu) are all the prayers performed in addition to the 5 obligatory prayers. This first part covers the rawatib sunnahs and the degree to which they are confirmed, the legal differences between voluntary and obligatory prayer, the recommended and disliked times for voluntary prayers, and then the rules for making up missed sunnahs and prayers missed during prohibited times. Every opinion is attributed to the school that holds it (Hanafi, Maliki, Shafi'i, Hanbali), together with its evidence, hadiths and classical references.

The most strongly confirmed rawatib sunnahs

According to the Hanafis, the confirmed rawatib sunnahs are 12: the 10 mentioned before, with the addition of 2 rak'ahs before Dhuhr (Sharh Fath al-Qadir, 1/442).

The Prophet (peace and blessings of Allah be upon him) did not omit 4 rak'ahs before Dhuhr.Narrated by al-Bukhari (1127)

Umm Habiba (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:

Whoever prays 12 rak'ahs in a day and a night, a house will be built for him in Paradise by virtue of them.Narrated by Muslim (728)

She added: "I have never omitted them since I heard them from the Messenger of Allah (peace and blessings of Allah be upon him)." Al-Tirmidhi (415) specified their distribution: "Four rak'ahs before Dhuhr, 2 rak'ahs after it, 2 rak'ahs after Maghrib, 2 rak'ahs after Isha, and 2 rak'ahs before the Fajr prayer."

Among the Malikis, no number is fixed for the rak'ahs of the rawatib sunnahs: 2 rak'ahs at each time are enough to attain what is recommended, though it is preferable to pray 4, except for Maghrib, for which 6 are prayed: before and after Dhuhr, before Asr, after Maghrib and after Isha; the sunnah of Fajr is raghba, that is, strongly desired (al-Sharh al-Saghir, 1/265, 266).

The most strongly confirmed of these sunnahs is the pair of Fajr. Aisha (may Allah be pleased with her) said:

The Prophet (peace and blessings of Allah be upon him) was never more firmly committed to any voluntary prayer than to the 2 rak'ahs before Fajr.Narrated by al-Bukhari (1093) and Muslim (1191)

In another wording: "and he never omitted them" (al-Bukhari, 1159). And the Prophet (peace and blessings of Allah be upon him) said:

The 2 rak'ahs of Fajr are better than the world and everything in it.Narrated by Muslim (725)

Ibn al-Qayyim (may Allah have mercy on him) said: "That is why he never omitted them, in travel or residence; and it was in travel that he was most steadfast upon the sunnah of Fajr and the Witr, more than upon all other voluntary prayers apart from the other rawatib, and it is not reported that he ever prayed in travel a rawatib sunnah other than them" (Zad al-Ma'ad, 1/315).

Some of these sunnahs precede the obligatory prayers and others follow them. Ibn Daqiq al-Id (may Allah have mercy on him) said: in advancing the voluntary prayers before the obligatory ones or delaying them after them there is a subtle and fitting meaning.

As for advancing them: it is because man is occupied with the affairs of this world and their means, which puts his soul in a state far removed from the presence of the heart in worship, while humility is the soul of worship. When the sunnahs precede the obligatory prayer, the soul becomes accustomed to worship and settles into a state that draws it closer to humility. It then enters the obligatory prayers in a good state which it would not have attained without the sunnah that preceded them, for the soul is inclined to be shaped by what it experiences, especially if it devotes itself to it or lingers in it, and the arrival of a contrary state may erase the effect of the previous state or weaken it.

As for the sunnahs that follow the obligatory prayer, it is because it has been related that the voluntary prayers repair the deficiency of the obligatory prayers: once the obligatory prayer has taken place, it is fitting that what repairs any deficiency that occurred should come after it (Ihkam al-Ahkam, 1/170; Hashiyat al-Dasuqi, 1/312; Bulghat al-Salik, 1/265, 266).

The differences between voluntary and obligatory prayer

Among voluntary prayers there are specific prayers, other than the rawatib that accompany the obligatory prayers, and the unrestricted voluntary prayers. Among them: the Duha prayer, the tasbih and istighfar prayer, the prayer of need (hajah), the greeting of the mosque (tahiyyat al-masjid) and others, which will be discussed later, Allah willing.

Voluntary prayer differs from the obligatory prayer in several respects:

• Praying seated: it is permitted in voluntary prayer to pray sitting while able to stand, which is not permitted in the obligatory prayer, because standing is a pillar of it when one is able; voluntary prayer is a lasting good, and requiring it standing would prevent that good from being maintained, whereas the obligatory prayer belongs to specific times, so requiring it while able causes no hardship. The evidence is the hadith of Imran ibn Husayn (may Allah be pleased with him): I asked the Prophet (peace and blessings of Allah be upon him) about the prayer of a man sitting, and he said: "If he prays standing, that is better; and whoever prays sitting has half the reward of the one who prays standing" (al-Bukhari, 1065; see al-Mughni, 2/337).
• Recitation: in voluntary prayer, recitation beyond al-Fatihah takes place in all the rak'ahs; as for recitation in the obligatory prayers of 4 or 3 rak'ahs, it occurs only in the first 2 according to the majority, contrary to the Shafi'is, who hold it recommended to recite a portion of the Quran with al-Fatihah in all the rak'ahs, as has already been explained.
• Time and quantity: unrestricted voluntary prayer has neither a specific time nor a fixed quantity: it is permitted at any time and in any amount, except that it is disliked at certain times and in certain measures, as will come. The obligatory prayer has a fixed quantity and specific times, and it may not be exceeded.
• Intention: unrestricted voluntary prayer is performed with an unrestricted intention, whereas the obligatory prayer is valid only with a specific intention, as has been explained.
• Praying on a mount and the like: the jurists agree that voluntary prayer on a mount is permitted; as for the obligatory prayer, Ibn Battal (may Allah have mercy on him) said that the scholars agree that no one may pray the obligatory prayer on the beast without an excuse (al-Ifsah, 1/142, 143), and this will be discussed later, Allah willing.
• Praying inside the Ka'bah and on its roof: the jurists agree that voluntary prayer inside the Ka'bah is valid. They differed over the obligatory prayer inside the Ka'bah or on its roof: Abu Hanifah said that if the worshipper has before him a portion of its direction, the prayer is valid. Al-Shafi'i said that prayer on its roof is valid, unless he faces a screen built of plaster or mud; if it is unbaked or baked bricks stacked one upon another without mortar, it is not valid; if he erects a piece of wood, the matter has 2 views among his companions; and if he prays inside facing the door, it is not valid, unless he has before him a projecting threshold connected to the building. Ahmad said that it is not valid under any circumstance, neither on its roof nor inside it. As for Malik, there are 2 narrations, like the 2 schools: one in the sense of Ahmad's madhhab, namely that prayer there is not valid at all; this is the narration of Asbagh, and Abd al-Wahhab said it is the most famous among the verifiers of our school; the other narration is that prayer there is sufficient, though disliked (al-Ifsah, 1/144; al-Bahr al-Ra'iq, 2/215; al-Durr al-Mukhtar, 2/254; Mawahib al-Jalil, 1/511; al-Istidhkar, 4/322; Sharh Muslim, 9/83; Tarh al-Tathrib, 5/119; al-Insaf, 1/498; Sharh Muntaha al-Iradat, 1/166).

What is disliked (makruh) in voluntary prayer

What is disliked in voluntary prayer is of 2 kinds.

The first kind is what relates to quantity. It is disliked to exceed 4 rak'ahs with a single salutation by day; this is not disliked by night, and the worshipper may pray 6 or 8 rak'ahs with a single salutation. Al-Kasani said: the basis of this is that the voluntary prayers were legislated in the pattern of the obligatory ones, and what follows the original does not oppose it; if more than 4 were prayed by day, it would oppose the obligatory prayers. This analogy applies to the night, except that the increase beyond 4 to 8, or to 6, is known to us from the text, for it is reported that the Prophet (peace and blessings of Allah be upon him) used to pray at night 5 rak'ahs, 9 rak'ahs, 11 rak'ahs or 13 rak'ahs.

In each of these numbers, the last 3 rak'ahs constitute the Witr, and of the 13, 2 rak'ahs are the sunnah of Fajr; there thus remain 2, 4, 6 and 8 rak'ahs. Up to this measure, it is permitted to pray with a single salutation, without dislike.

The shaykhs differed over exceeding 8 rak'ahs with a single salutation at night. Some said it is disliked, because this increase is not narrated from the Messenger of Allah (peace and blessings of Allah be upon him). Others said it is not disliked, and to this view inclined the shaykh and imam, the ascetic al-Sarakhsi (may Allah have mercy on him), because it is the connecting of one act of worship to another. But this involves the same problem as exceeding 4 rak'ahs by day; the correct position is that it is disliked, for the reason we mentioned, and this is the view of most of the shaykhs (Ma'ani al-Athar, 2/290, 291; al-Mughni, 2/310, 318).

The second kind is what relates to time. Al-Kasani (may Allah have mercy on him) said: voluntary prayer is disliked at the disliked times, which are 12; at some of them voluntary prayer is disliked on account of a meaning inherent in the time itself, and at others on account of a meaning unrelated to the time.

The times in which voluntary prayer is disliked on account of a meaning inherent in the time are 3:

• the time after sunrise, until the sun rises high and turns white;
• the time of the sun's zenith, when it stands upright, until it begins to decline;
• the time of the sun's change of color, that is, its reddening and then its yellowing, until it sets; this has already been explained under the times in which prayer is forbidden.

As for the times in which voluntary prayer is disliked on account of a meaning unrelated to the time, they include:

• the time after the appearance of dawn until the Fajr prayer, the time after the Fajr prayer until sunrise, and the time after the Asr prayer until the sun disappears;
• the time after sunset, because it delays the Maghrib prayer, which is disliked;
• the time after the imam has begun the prayer, and the time before he begins it once the muezzin has started the iqamah: voluntary prayer at that time is disliked in order to preserve the right of the congregational prayer;
• the time of the Friday khutbah, because voluntary prayer leads to neglecting listening to it;
• the time after the imam goes out for the Friday khutbah before he begins delivering it, and the time after he finishes it before he begins the prayer, except for the greeting of the mosque, as will come, Allah willing;
• the time before the Eid prayer, in which voluntary prayer is disliked: the Prophet (peace and blessings of Allah be upon him) did not pray voluntary prayers before the 2 Eids (al-Bukhari, 945; Muslim, 884), despite the strength of his zeal for prayer; for hastening to the Eid prayer is a sunnah, and being occupied with voluntary prayer causes delay; and were he to busy himself with voluntary prayer in his house, he would fall at the time of sunrise, and both are disliked (Ma'ani al-Athar, 2/292; al-Bahr al-Ra'iq, 2/215; al-Durr al-Mukhtar, 2/254; Mawahib al-Jalil, 1/511; al-Istidhkar, 4/322; Sharh Muslim, 9/83; Tarh al-Tathrib, 5/119; al-Insaf, 1/498; Sharh Muntaha al-Iradat, 1/166).

The recommended times for voluntary prayer

Unrestricted voluntary prayers are legislated throughout the night, and throughout the day outside the prohibited times; night prayer is better than day prayer. Imam Ahmad said: I know of nothing better than standing in prayer at night, and the Prophet (peace and blessings of Allah be upon him) was commanded with it. Allah the Most High said:

"And rise at night in voluntary prayer as an extra offering for you."

Surah al-Isra, 79

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:

The best prayer after the obligatory one is the night prayer.Narrated by Muslim (1163)

Standing in prayer at night was for a time obligatory, as shown by the saying of the Most High: "O you who are wrapped up! Stand (in prayer) by night, except a little: half of it, or lessen it a little" (Surah al-Muzzammil, 1-3); then it was abrogated by His saying: "Indeed, your Lord knows that you stand (in prayer) nearly 2 thirds of the night" (Surah al-Muzzammil, 20).

The best of tahajjud is the middle of the latter part of the night, as reported by Amr ibn Abasah: I said: O Messenger of Allah, which part of the night is most likely to be answered? He replied: "The middle of the latter part of the night" (sahih hadith: Abu Dawud, 1277; see al-Mughni, 2/330).

Beginning a voluntary prayer is a chapter of its own. The Hanafis said that whoever begins a nafl must complete it, for what has been performed is an act of worship, and nullifying an act of worship is forbidden, by the saying of the Most High:

"And do not render your deeds void."

Surah Muhammad, 33

What has been performed becomes a right of Allah the Most High, which cannot be preserved except by committing to the remainder: completion is therefore necessary. If one leaves it without an excuse, making it up is due, along with the sin and punishment of neglect; if one leaves it for an excuse, making it up is likewise due (Ma'ani al-Athar, 2/277; Kashf al-Asrar, 2/452; Usul al-Sarakhsi, 1/116; al-Fatawa al-Hindiyyah, 1/113; Mukhtasar Ikhtilaf al-Ulama, 1/311; Ahkam al-Quran of al-Jassas, 1/291).

The Malikis said: whoever leaves the nafl with an excuse owes no makeup, and whoever leaves it without an excuse must make it up (al-Istidhkar, 3/309; al-Tamhid, 12/72; Mawahib al-Jalil, 2/90; Sharh al-Zarqani, 1/505).

The Shafi'is said: whoever begins the nafl is not obliged to continue, and no makeup is due from him if he does not complete it. The nafl, not binding before its beginning, remains so after it: the nature of a thing does not change by beginning it, and it remains a nafl after as before; it is therefore performed with the intention of nafl, and even if he completes it, he will have performed a nafl without obligation falling upon him. They stated explicitly, however, that leaving a nafl, other than Hajj and Umrah, without an excuse is disliked, on the apparent meaning of His saying: "And do not render your deeds void" (Surah Muhammad, 33), and in order to depart from the view of those who require completion. Al-Suyuti (may Allah have mercy on him) said: we have no unrestricted nafl whose makeup is recommended, except for one who began a voluntary prayer or fast and then invalidated it: he is recommended to make it up (al-Ashbah wa-l-Naza'ir, 402; Mughni al-Muhtaj, 1/448; Fath al-Bari, 1/107).

The best number of rak'ahs in voluntary prayer

The Hanbalis said: for one who begins a nafl, perseverance in it is recommended; if he leaves it, no sin falls upon him and no makeup is due, though making it up is recommended in order to depart from the disagreement. It is nevertheless reported from Imam Ahmad what indicates that prayer becomes binding from its beginning. Al-Athram said: I asked Abu Abdillah (Ahmad): a man begins the day fasting a voluntary fast, does he have the choice, and may a man who has entered into prayer cut it short? He replied: prayer is stricter; as for prayer, he does not cut it short. It was said: if he cuts it short, does he make it up? He said: if he makes it up, there is no disagreement on it. Abu Ishaq al-Jawzajani inclined to this view and said: prayer has a state of ihram and a state of release; whoever begins it is bound, as in Hajj (al-Mughni, 4/215, 217; al-Kafi, 1/365).

As for the best number of rak'ahs in voluntary prayer, the Malikis, Shafi'is and Hanbalis said that night prayer and day prayer are performed 2 by 2, with a salutation after every 2 rak'ahs; this is also the view of Abu Yusuf and Muhammad ibn al-Hasan of the Hanafis for night prayer. The evidence is the hadith of Ibn Umar (may Allah be pleased with them both):

The prayer of the night and the day is 2 by 2.Sahih hadith: Abu Dawud (1295), al-Tirmidhi (597), al-Nasa'i (1666) and Ibn Majah (1322)

Ibn Umar also said: "I memorized from the Prophet (peace and blessings of Allah be upon him) 10 rak'ahs: 2 rak'ahs before Dhuhr, 2 rak'ahs after it, 2 rak'ahs after Maghrib in his house, 2 rak'ahs after Isha in his house, and 2 rak'ahs before the Subh prayer, a time during which no one entered upon the Prophet (peace and blessings of Allah be upon him)" (al-Bukhari, 1126).

Al-Nawawi (may Allah have mercy on him) said: it is established, by hadiths too many to count, that the day prayer is 2 by 2, and they are well known in the Sahih, such as the hadith: "2 rak'ahs before Dhuhr and 2 rak'ahs after it, likewise before Asr, after Maghrib and after Isha"; and the hadiths of the 2 rak'ahs of Duha, the greeting of the mosque and the 2 rak'ahs of istikharah, the 2 rak'ahs upon returning from travel, and the 2 rak'ahs after wudu, among others (al-Majmu', 4/62). And because praying 2 by 2 is farther removed from forgetfulness and more akin to the night prayers of the Prophet (peace and blessings of Allah be upon him), the authentic of whose voluntary prayers is 2 rak'ahs. The Hanbalis, however, said: if he offers 4 rak'ahs voluntarily by day, there is no harm (al-Tamhid, 13/243; al-Istidhkar, 2/108; al-Mughni, 2/537; Nihayat al-Muhtaj, 2/126; Sharh Muntaha al-Iradat, 1/101).

Imam Abu Hanifah (may Allah have mercy on him) held that the best in night and day prayer is 4 by 4; his 2 companions followed him for day prayer, excluding night prayer. Al-Kasani (may Allah have mercy on him) said: as for explaining what is best in voluntary prayer, for the day it is 4 by 4 according to the view of our companions; and for the night it is 4 by 4 according to the view of Abu Hanifah, while according to Abu Yusuf and Muhammad it is 2 by 2, which is also the view of al-Shafi'i (Ma'ani al-Athar, 2/288).

Imam al-Tahawi (may Allah have mercy on him) related: some people held that night and day prayer is 2 by 2, with a salutation after every 2, relying on these reports; others opposed them: as for day prayer, if you wish you pray 2 by 2 with a salutation after every 2, or 4 at once, and they disliked adding to that; and they differed over night prayer. Some said: 2 rak'ahs if you wish, or 4, or 6, or 8, and they disliked adding to that; among them was Abu Hanifah (may Allah have mercy on him). Others said: night prayer is 2 by 2 with a salutation after every 2; among them was Abu Yusuf (may Allah have mercy on him); and what we mentioned for day prayer is the view of Abu Hanifah, Abu Yusuf and Muhammad, may Allah have mercy on them all (Sharh Ma'ani al-Athar, 1/334; Sharh Sahih al-Bukhari of Ibn Battal, 3/155).

Abu Hanifah's evidence is the hadith of Abdallah ibn Shaqiq, who said: I asked Aisha (may Allah be pleased with her) about the voluntary prayer of the Messenger of Allah (peace and blessings of Allah be upon him), and she said: "He used to pray 4 rak'ahs before Dhuhr in my house..." (Muslim, 730). And from Aisha (may Allah be pleased with her): "The Messenger of Allah (peace and blessings of Allah be upon him) used to pray Duha 4 rak'ahs, and add as much as Allah willed" (Muslim, 719).

And from Ibn Umar (may Allah be pleased with them): "He used to pray at night 2 by 2, and by day 4 by 4, then salute"; this hadith was narrated by Ibn al-Mundhir in al-Awsat (5/2773), by Ibn Abi Shaybah (2/274), and by al-Tahawi in Sharh Ma'ani al-Athar (1/334), through Ubaydallah ibn Umar, from Nafi', from Ibn Umar, and its chain is sahih.

And the hadith of Abu Ayyub (may Allah be pleased with him) from the Messenger (peace and blessings of Allah be upon him):

Four rak'ahs before Dhuhr, with no salutation among them; the gates of heaven are opened for them.Hasan hadith: Abu Dawud (1270)

His evidence for night prayer is the hadith of Aisha (may Allah be pleased with her), who said: "He used to pray (at night) 4 rak'ahs: do not ask about their beauty and their length; then he prayed 4 rak'ahs: do not ask about their beauty and their length; then he prayed 3" (al-Bukhari, 1096; Muslim, 731). The word "he used to" expresses habit and steadfastness, and the Messenger of Allah (peace and blessings of Allah be upon him) was steadfast only upon the best of deeds and those most beloved to Allah (Ma'ani al-Athar, 2/289).

Nevertheless, Imam al-Tahawi (may Allah have mercy on him), of the Hanafis, adopted the view of the majority, namely that night prayer is 2 by 2, commenting on the previous hadith that it is narrated from Aisha (may Allah be pleased with her) that he used to salute between every 2 of them. This chapter is taken only from fixed transmission and adherence to what the Messenger of Allah (peace and blessings of Allah be upon him) did and commanded, and to what his companions did after him; yet we do not find, in his deeds or in his sayings, that he permitted it...

Congregational prayer in voluntary prayer

On the separation that should be made between the obligatory and the voluntary prayer, the Shafi'is said that it aims at multiplying the places of prostration; and if he does not move to another spot, he should separate the obligatory prayer from the voluntary one by speech. They cite what was reported from Sa'ib ibn Yazid: I prayed Friday with Mu'awiyah in the maqsura; when the imam saluted, I stood in my place and prayed; he then sent for me and said: "Never do again what you have done: when you have prayed Friday, do not follow it with a prayer until you have spoken or gone out, for the Messenger of Allah (peace and blessings of Allah be upon him) commanded us with that, namely not to follow one prayer with another until we have spoken or gone out" (Muslim, 883). And by his saying (peace and blessings of Allah be upon him):

Is one of you unable to move forward or backward, or to his right or his left in the prayer? That is: in prostration.Sahih hadith: Abu Dawud (1006)

Congregation (jama'ah) is a sunnah in the prayer of the 2 Eids, and al-Nawawi said that this is a matter of consensus (al-Majmu', 5/24). It is obligatory (wajib) among the Hanafis, a collective obligation (fard kifayah) among the Hanbalis, and a confirmed sunnah among the Malikis and Shafi'is, as will come in the chapter on the prayer of the 2 Eids, Allah willing. The jurists likewise agree that congregation is a sunnah in the eclipse prayer for the sun and the moon, as well as in the prayer for rain (istisqa), except with Abu Hanifah (may Allah have mercy on him): according to him there is no congregation in those prayers, because there is no prayer in them; this will be detailed, Allah willing. Likewise, congregation is a sunnah in the Tarawih prayer, by the consensus of the companions and the consensus of the people of the major cities.

Congregation in the Witr prayer is a sunnah in the month of Ramadan among the Hanbalis, recommended among the Shafi'is, and one of 2 views among the Hanafis; as for other than Ramadan, this will be set out in the chapter on Witr, Allah willing (Ma'ani al-Athar, 1/280, 283; al-Tahtawi, 1/27; al-Bahr al-Ra'iq, 2/75; Ibn Abidin, 1/371; al-Dasuqi, 1/320; al-Mudawwanah, 2/486; Fath al-Bari, 3/62; Ibn Battal, 3/176; al-Nil, 3/95; al-Majmu', 4/28; Sharh Muslim, 6/39; Mughni al-Muhtaj, 1/225; Hilyat al-Ulama, 2/270; al-Mughni, 1/441; Kashshaf al-Qina', 1/414; Sharh Muntaha al-Iradat, 1/131).

As for prayers other than these, the principle is that they are performed individually, but praying them in congregation is permitted, for the Prophet (peace and blessings of Allah be upon him) did both, and most of his voluntary prayers were individual. Ibn Qudamah (may Allah have mercy on him) said: voluntary prayer is permitted in congregation and individually, for the Prophet (peace and blessings of Allah be upon him) did both, and most of his voluntary prayers were individual; he prayed with Hudhayfah once, with Anas, his mother and the orphan once, led his companions in prayer in the house of Utban once, and led them during the nights of Ramadan 3 times; all of these are sound hadiths (al-Mughni, 1/442; Kashshaf al-Qina', 1/439, 440; al-Mubdi', 2/25; al-Nil, 3/95).

The Malikis, however, conditioned the permission on the group being few and the place little known: if the number is large, congregation is disliked; likewise it is disliked if the group is few but the place well known. Ibn Wahb reported from Malik that there is no harm in a small number of people being led in a voluntary prayer, but not if the place is well known or the people are gathered for it deliberately. Al-Hafiz said in the Fath: Malik built this upon his principle of blocking the means (sadd al-dhara'i), for fear that one without knowledge might think it an obligatory prayer; and Ibn Habib, among his companions, excepted the qiyam of Ramadan, because of how well known that practice was among the companions and those after them, may Allah be pleased with them all (Fath al-Bari, 3/62; Sharh Ibn Battal, 3/176; Hashiyat al-Dasuqi, 1/320).

As for the Hanafis, they hold that congregation in the nafl outside Ramadan is disliked. Ibn Nujaym (may Allah have mercy on him) said: if they pray Witr in congregation outside Ramadan, it is valid but disliked, like voluntary prayer in congregation outside Ramadan; and he stipulated in al-Kafi that it be by way of spontaneous prompting (tadayi): if one follows one, or 2 follow one, it is not disliked; if 3 follow one, they differed; and if 4 follow one, it is disliked by agreement (al-Bahr al-Ra'iq, 2/75; Qiyam al-Layl of al-Marwazi, 1/5).

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: voluntary prayer in congregation is of 2 kinds. The first: that for which regular congregation is legislated, such as the eclipse, the prayer for rain and the qiyam of Ramadan; this is done in congregation constantly, as established by the sunnah. The second: that for which regular congregation is not legislated, such as night prayer, the rawatib sunnahs, the Duha prayer and the greeting of the mosque and the like; if this is done in congregation occasionally, it is permitted; but regular congregation in it is not legislated; rather it is a disliked innovation, for the Prophet (peace and blessings of Allah be upon him), the companions and the successors were not accustomed to gathering for the rawatib beyond this; the Prophet only offered voluntary prayer in a small congregation at times: he would stand at night alone, but when Ibn Abbas spent the night with him, he prayed with him; on another night Hudhayfah prayed with him; on another night Ibn Mas'ud; likewise he prayed in the house of Utban ibn Malik al-Ansari in the place he had taken as a place of prayer, and he prayed with Anas, his mother and the orphan. Most of his voluntary prayers he prayed individually; that is what we have said regarding legislated voluntary prayers. As for instituting a prayer of a set number and a set recitation at a set time, prayed in regular congregation, such as the al-Ragha'ib prayer on the first Friday of Rajab, the al-Alfiyyah prayer at the beginning of Rajab and the like, this is not legislated, by the agreement of the imams of Islam, as the authoritative scholars have stated; and none invents such a thing but an ignorant innovator; opening such a door entails changing the laws of Islam and taking a share of the condition of those who legislated in the religion what Allah did not permit; and Allah knows best (Majmu' al-Fatawa, 23/413).