Tirmidhi

1798. Commentary: The twelve rak‘ahs (units of prayer) referred to by the Messenger of Allah sallallahu alayhi wa sallam have already been mentioned in previous hadiths. ‘Ata’ (rahimahullah) understood this as general, but this is not correct.

1800. Commentary:
➊ Abu Yunus Qushayri is a student of ‘Ata. He has mentioned Shahr ibn Hawshab as the teacher of ‘Ata ibn Abi Rabah, thereby differing from the other students of ‘Ata whose narrations have just been mentioned. The second difference is that Abu Yunus, in his narration, did not mention the Messenger of Allah (sallallahu alayhi wa sallam). Thus, the narration is mentioned as mawquf (stopped at the Companion) rather than marfu‘ (attributed to the Prophet), whereas the other students narrate it as marfu‘.
➋ That is, he will enter Paradise; otherwise, what benefit is there in the house? Also, it is hoped that he will enter (Paradise) at the very first instance; otherwise, absolute entry is established on the basis of true faith (iman) as well. And Allah knows best.

1801. Commentary: "Before Zuhr" — this meaning has been adopted in order to reconcile this hadith with another hadith.

1803. Commentary: This narration is weak in its chain. In this narration, the mention of two (rak‘ahs) before ‘Asr instead of after ‘Isha is a mistake of the narrator, and that is Fulayh ibn Sulayman, who is weak. Imam al-Nasa’i rahimahullah has said about him in «لیس بالقوي» “He is not strong.” Imam al-Bukhari rahimahullah has accepted him in follow-up narrations in his Sahih.

1805. Commentary: Isma'il's student Yazid bin Harun has narrated this report as marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam), whereas Ya‘la and ‘Abdullah have narrated it as mawquf (attributed to a Companion), as is clearly evident from the following three narrations.

Hadith Commentary: Benefits and Issues: (1)
The five obligatory prayers during the day and night are a firm pillar of Islam and an essential requirement of faith, without which the establishment and continuity of faith is not possible. However, in addition to these, the Messenger of Allah (sallallahu alayhi wa sallam) also encouraged and taught the performance of some units (rak‘at) before and after these prayers. Among these, those for which the Prophet (sallallahu alayhi wa sallam) used emphatic words and, along with encouraging others, himself regularly observed them, are called the regular Sunnah (sunan rawatib) or emphasized Sunnah (sunan mu’akkadah). If he did not encourage them or did not give them much importance, they are referred to as non-emphasized Sunnah (sunan ghayr mu’akkadah) or supererogatory prayers (nawafil).

(2)
The four Imams are in agreement that twelve units (rak‘at) during the day and night—namely, two rak‘at before Fajr, four rak‘at before Dhuhr, two rak‘at after Dhuhr, two rak‘at after Maghrib, and two rak‘at after ‘Isha—are emphasized Sunnah (sunan mu’akkadah). Other units mentioned in various hadiths are non-emphasized Sunnah (sunan ghayr mu’akkadah) and supererogatory prayers (nawafil), which are a means for a person to attain reward and to achieve elevation and distinction in ranks and degrees.

(3)
The apparent purpose or wisdom and benefit of the emphasized Sunnah and supererogatory prayers performed before the obligatory prayers seems to be that, since the obligatory prayer is a private conversation and presence before Allah the Exalted and is performed collectively in the mosque, before engaging in it, a person should individually perform a few units (rak‘at) to turn the heart away from worldly occupations and distractions, and to become somewhat acquainted and familiar with the court of Allah. This is so that, in the performance of the obligatory prayers, one may be able to converse with Allah with full concentration and devotion, and the heart does not remain entangled in worldly affairs.

(4)
The apparent wisdom and benefit of the regular Sunnah or supererogatory prayers performed after the obligatory prayers is that any deficiency or shortcoming that may have occurred in the performance of the obligatory prayer may be compensated and rectified to some extent.

(5)
It was the blessed habit of our righteous predecessors that whenever an emphatic or encouraging command of the Prophet (sallallahu alayhi wa sallam) came before them, they would, to the best of their ability, adhere to it and give it due importance. They would not display any kind of negligence, indifference, or laziness regarding it.

Twelve Voluntary Rak‘ahs in Addition to the Obligatory Rak‘ahs
The noble wife of the Prophet sallallahu alayhi wa sallam, Umm Habibah radi Allahu anha, narrates: I heard the Messenger of Allah sallallahu alayhi wa sallam say: “Whoever among the Muslims performs twelve voluntary rak‘ahs (every day) in addition to the obligatory rak‘ahs of prayer, Allah will build for him a house in Paradise.” [صحيح مسلم 1 / 251 ح 728]

Benefits:

In this noble hadith and other blessed narrations, there is great virtue mentioned for performing twelve voluntary rak‘ahs in addition to the obligatory prayers: four before Zuhr and two after, two after Maghrib, two after ‘Isha, and two before the obligatory prayer of Fajr.

In some narrations, there is also virtue mentioned for four rak‘ahs after Zuhr [سنن الترمذي: 427 وهو حديث صحيح] and four rak‘ahs before ‘Asr [ابوداود: 1271، وسنده حسن].
These rak‘ahs should be performed with two taslims (i.e., in sets of two). See: [صحيح ابن حبان، الاحسان 4 / 77 ح 2444]

In Sahih al-Bukhari [1/ 128 ح 937] and others, two rak‘ahs before Zuhr are also established.

In Qiyam al-Layl by al-Marwazi [ص 74], it is narrated without chain from Abu Ma‘mar ‘Abdullah ibn Sukhbara rahimahullah that people (unknown individuals) considered it recommended to pray four rak‘ahs after Maghrib.

This narration, being without chain, is not a valid proof.

In Mukhtasar Qiyam al-Layl [ص 58], it is narrated without any chain from Sa‘id ibn Jubayr rahimahullah that people (unknown individuals) considered it recommended to pray four rak‘ahs before ‘Isha.

This narration too, being without chain, is not a valid proof.

All these rak‘ahs should be performed in sets of two, because the Messenger of Allah sallallahu alayhi wa sallam said: “The (voluntary) prayer of the night and day is in sets of two rak‘ahs.” [صحيح ابن خزيمه 2/ 214 ح 1210، صحيح ابن حبان، موارد الظمآن ح 636وسنده حسن]

Four voluntary rak‘ahs together with one taslim are not established from the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhu said: “The prayer of the night and day, i.e., the voluntary prayer, is in sets of two rak‘ahs.” [السنن الكبريٰ للبيهقي 2/ 487 وسنده صحيح]

Considering some reports, it is permissible to perform four rak‘ahs of nawafil and sunnah with one taslim, but it is better to perform them in sets of two.

It is established that it is permissible to perform two rak‘ahs after the adhan of Maghrib and before the obligatory prayer.

There is also the statement of the Messenger sallallahu alayhi wa sallam. [صحيح البخاري 1/ 157ح 1183]

And the action of the Messenger sallallahu alayhi wa sallam as well. [مختصر قيام الليل للمروزي: ص 64، وقال: هذا اسناد صحيح على شرط مسلم، صحيح ابن حبان، الاحسان: 1586، وسنده صحيح]

The narration regarding six rak‘ahs (of Awwabin) after Maghrib is very weak due to ‘Umar ibn Abi Khath‘am (a severely weak narrator). See: [سنن الترمذي ج 1 ص 98 ح 435]

The Messenger of Allah sallallahu alayhi wa sallam once performed the Maghrib prayer, then continued to pray (voluntary) prayers until ‘Isha. See: [سنن الترمذي 3781 وقال: ’’حسن غريب“ وسنده حسن وصححه ابن خزيمه: 1194 و ابن حبان، الموارد: 229 والذهبي فى تلخيص المستدرك 3/ 381]

Four rak‘ahs before the Friday khutbah are not established from the Prophet sallallahu alayhi wa sallam, nor is any specific number; one may pray as many as possible. During the khutbah, after praying two rak‘ahs, one should sit down. After Jumu‘ah, four rak‘ahs are also correct [صحيح مسلم 1/ 288 ح 881] and two as well [صحيح بخاري 1 / 128 ح 937], but four are better.

. . . For details, see . . . Hafiz Zubair Ali Zai rahimahullah’s book Hadiyyat al-Muslimeen, Hadith no. 23

1250. Commentary:
This glad tidings pertains to the Sunnah prayers performed before and after the obligatory (fard) prayers, which are called "Sunan Mu’akkadah" or "Sunan Rawatib." This hadith clearly demonstrates the virtue of the Sunan Mu’akkadah. The details of these twelve rak‘ahs have been explained by the Messenger of Allah (sallallahu alayhi wa sallam) in other hadiths as follows: four rak‘ahs before Dhuhr, two rak‘ahs after it, two rak‘ahs after Maghrib, two rak‘ahs after ‘Isha, and two rak‘ahs before the Fajr prayer. See: [جامع الترمذي، الصلاة، حديث : 415]

In Sahih al-Bukhari and Sahih Muslim, there is also mention from Ibn ‘Umar (radi Allahu anhuma) of performing two rak‘ahs before Dhuhr. See: [صحيح بخاري، التطوع، حديث : 1172، 1180، وصحيح مسلم، صلاة المسافرين، حديث : 729]

From this, it is understood that whoever performs even ten rak‘ahs in the day, apart from the obligatory prayers, a house will be built for him in Paradise as well. However, the scholars state regarding this that if there is enough time before the Dhuhr prayer to perform four rak‘ahs, then four should be performed, and it is better to perform them as two sets of two rak‘ahs, although it is also permissible to perform them with one salam.

Benefits and Issues:
➊ By "twelve rak‘ahs" is meant the emphasized Sunnah prayers (sunan mu’akkadah), the details of which have been mentioned in the previous hadith.

➋ The construction of a house in Paradise is the reward for these prayers. Even if a person enters Paradise due to other deeds, he will still receive a special house as a reward for this particular act.

➌ From this, it is understood that the sins of the one who regularly performs the Sunnah prayers will be forgiven, due to which he will become deserving of entering Paradise by Allah’s mercy. Therefore, abandoning the Sunnah prayers merely out of laziness and carelessness is a blameworthy act.