Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “and what is recommended”: what is recommended is the same as what is prescribed by the sunnah: that which one is commanded to do, but not in a binding manner. If one is commanded to do it in a binding manner, then it is obligatory.

The ruling on what is recommended is that the one who does it in compliance with the command is rewarded, while the one who leaves it is not punished. However, the reward for what is recommended or prescribed by the sunnah is less than the reward for what is obligatory, as established by both textual and rational evidence.

As for the textual evidence, it is Allah’s statement in the sacred hadith: “My servant does not draw nearer to Me with anything more beloved to Me than that which I have made obligatory upon him.” (1) Thus, praying two obligatory units of prayer is more beloved to Allah than praying two voluntary units.

As for the rational evidence, Allah’s making an act obligatory indicates that it is more emphatically required, and that the legally responsible person is in greater need of it than of voluntary acts of worship.

Is there a distinction between what is recommended and what is prescribed by the sunnah?

The answer is that some scholars have distinguished between them, saying that what is recommended is that which is established by analogy, whereas what is prescribed by the sunnah is that which is established by the sunnah—that is, by textual evidence.

However, the correct view is that there is no difference between them; the matter is merely one of terminology. According to the Hanbalis, there is no distinction between them. Thus, there is no difference between saying, “It is recommended to perform ablution three times,” and saying, “It is sunnah to perform ablution three times.” This is merely a terminological convention. That is, if someone were to state in one of his works, “Whenever I use the expression ‘it is sunnah,’ I mean that which is established by the sunnah; and whenever I use the expression ‘it is recommended,’ I mean that which is established by analogy,” then consistently followed this convention, he would not be criticized for it.

(1) Reported by al-Bukhari in al-Riqaq, chapter: “Humility” (no. 6502).
وقوله: «ويستحب» المستحب هو المسنون وهو ما أمر به لا على وجه الإلزام بالفعل، فإن أمر به على وجه الإلزام كان واجباً. وحكم المستحب أن يثاب فاعله امتثالاً ولا يعاقب تاركه، ولكنَّ ثوابَ المستحب أو المسنون أقل من ثواب الواجب، بالدليل الأثرى والنظري. أما الدليل الأثري فقوله تعالى في الحديث القدسي: «ما تقرب إليَّ عبدي بشيء أحب إليَّ مما افترضت عليه» (١) فصلاة ركعتين فريضة، أحب إلى الله من صلاة ركعتين نافلة. وأما الدليل النظري فإن إيجاب الله للواجب يدل على أنه أوكد، وأنَّ المكلف محتاج إليه أكثر من احتياجه إلى النوافل. وهل يفرَّق بين المستحب والمسنون؟ الجواب: فرق بعض العلماء بينهما بأن المستحب ما ثبت بقياس، والمسنون ما ثبت بسنة، أي بدليل. ولكن الصحيح أنه لا فرق والمسألة اصطلاحية، فعند الحنابلة لا فرق بينهما، فلا فرق بين أن نقول: يستحب أن يتوضأ ثلاثاً، وأن نقول: يسن أن يتوضأ ثلاثاً، وهذا مجرد اصطلاح؛ أي: لو أن أحداً قال في مؤلف له: أنا إن عبَّرت بيسن فإنما أعبِّر عن ثابت بسنة، وإن عبرت بيستحب فإنما عبرت عن ثابت بقياس، ثم مشى على هذا الاصطلاح لم ينكر عليه.
(١) أخرجه البخاري في الرقاق/ باب التواضع (٦٥٠٢).

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