NAWÂFIL – نوافل

 

The ibâdah that are neither fardh nor wâjib. It is as follows:

 

Sunnah as-Saniyyah has degrees. Some of them are wâjib; these are not to be abandoned. This kind is detailed in the Illustrious Sharî’ah. They are muhkamât, and they do not change in any way. Another kind of it is nawâfil. The nawâfil part is divided into two:

The first is the Sunnah as-Saniyyah that is subject to ‘ibâdah. These, too, are declared in the books of Sharî’ah. To change them is bid’ah. The other is called ‘âdâb’, and these are mentioned in the books of the biography of the Prophet (Siyar as-Saniyyah). Disagreeing in matters of âdâb is not called bid’ah. However, it is a form of opposition to the âdâb of the Prophet and not benefiting from those true good morals and their nûr. As for this kind of Sunnah, it is to follow the actions of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm in common, habitual and fıtrî practices, which are known through tawâtur.

For example, there are many Sunnah as-Saniyyah that concern social relations and show the etiquette of speaking and declare the principles of the etiquette of conditions, such as eating, drinking and sleeping. This part of Sunnah is called ‘âdâb’. One who follows the âdâb transforms his common and habitual actions into ‘ibâdah and receives significant faydh from those âdâb. Following the smallest âdâb reminds a person of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and gives nûr to his heart.

The Sunnahs that are the symbols of Islam and connected to Shaâ’er are the most important among the Sunnah as-Saniyyah. Shaâ’er is an ‘ubûdiyyah belonging to the community that involves public rights. When a person performs Shaâ’er, the entire community benefits, and when Shaâ’er is abandoned, the community as a whole is held responsible. Riyâ cannot penetrate this kind of Shaâ’er, and Shaâ’er should be proclaimed; even if it is a Shaâ’er from among the nawâfil type, it is more important than personal fardhs.

The Eleventh Flash- Sixth Subtle Point

 

Riyâ cannot penetrate the practice of fardh, wâjib and Shaâ’er of Islam, and the following of Sunnah as-Saniyyah and abandoning harams. Displaying them openly cannot be riyâ unless one has riyâ in his fitrah due to having very weak îmân. In fact, personages, such as Hujjat al-Islam Imam Ghazâlî (ra), stated that displaying openly the ‘ibâdah related to the Shaâ’er of Islam is far more rewarding than performing them privately. Although it is far more rewarding to perform nawâfil privately; especially during this age of bid’ah, to display openly the Shaâ’er of Islam, which shows the honour of following the Sunnah, and to display taqwâ in abandoning the haram amidst such great kabâir are not riyâ but rather far more rewarding and sincere than performing them privately.

 Kastamonu Addendum (184-185)