Ta fuskar harshe, kalmar Al-Mandoob ta fito ne daga An-Nadb (النَّدْب), kuma ita ce Du'aa (roko ko addu'a) don wani abu mai muhimmanci.

Linguistically Al-Mandoob is from An-Nadb (دبْ َّالن (and it is the Du’aa (supplication or beseeching) for something important.

Mandūb a cikin Istilāhin Shari'a shi ne:

The Mandoob according to the Shar’iy Istilaah (terminological convention) is:

Abin da Shari'a ta nema a aikata shi ta hanyar buƙata maras tabbaci (Talab Ghair Jaazim).

That which the Shaari’ has requested to be done by way of a non-decisive request (Talab Ghair Jaazim).

An an ce: Wannan shi ne abin da mai aikatawa ke samun lada saboda aikata shi, alhali kuma wanda bai aikata shi ba ba a azabtar da shi. Misalan wannan sun hada da Furucin Allah Ta'aala:

It is said: It is that which the performer is rewarded for undertaking it whilst the one who does not do it is not punished. Examples of this include the Qawl of Allah Ta’Aalaa:

Umarnin rubuta bashi shi ne na shawarwari (An-Nadb) ba na wajibi (Al-Wujoob) saboda shi buƙata ce mara tabbatacciya (Talab Ghair Jaazim).

The command to write the debt is one of recommendation (An-Nadb) and not obligation (Al-Wujoob) because it is a Talab Ghair Jaazim (non-decisive request).

Kalmar Nafilah za a iya amfani da ita ga wasu daga cikin Mandoobaat, kamar sallar Tahajjud a cikin dare. Allah (SWT) ya ce:

The term Naafilah can be used for some of the Mandoobaat like for the Tahajjud prayer during the night. Allah (swt) said:

Kalmar Sunnah kuma ana amfani da ita ga wasu daga cikin Mandoobaat, kamar Sunnar Salaat us-Subh (Fajr), Azh-Zhohr, Al-‘Asr, Al-Maghrib da Al-‘Ishaa. Wannan Sunnah na iya zama Mu’akkadah, kamar Sunnar da ake yi kafin Fajr da Sunnar ‘Idi biyu, haka kuma Sunnah na iya zama Ghair-Mu’akkadah, kamar Sunnar Salaat ul-‘Asr.

The term Sunnah can also be used for some of the Mandoobaat like the Sunnah of Salaat us-Subh (Fajr), Azh-Zhohr, Al-‘Asr, Al-Maghrib and Al-‘Ishaa. This Sunnah could be Mu’akkadah like the Sunnah before Fajr and the Sunnah of the two ‘Eids just as the Sunnah could be Ghair-Mu’akkadah like the Sunnah of Salat ul-‘Asr.

Haka kuma, ana iya amfani da Mandoob ga ayyuka kamar Sadaqah, taimakon masu buƙata da Sallar jam'i (Salaat ul-Jamaa'ah).

Similarly, Mandoob can be used for acts like the Sadaqah, helping those in need and the congregational prayer (Salaat ul-Jamaa’ah).

Hukuncin Mandoob shi ne cewa mai aikata shi ya cancanci lada (Thawaab) daga wurin Allah, alhali babu hukunci ('Iqaab) ga wanda ya bar shi. Duk da haka, ya dace Musulmi ya aikata Mandoobaat da yawa don neman ladan Allah, don ya ƙara tara Hasanaat dinsa a wurin Allah, da kuma domin a gafarta masa wasu daga cikin Sayyi'aat (munanan ayyuka) da zai iya yin kuskuren aikatawa. Allah (SWT) ya ce:

The Hukm of Al-Mandoob is that its performer is deserving of the reward (Thawaab) from Allah whilst there is no punishment (‘Iqaab) for the one who leaves it. However, it is appropriate for the Muslim to perform a lot of the Mandoobaat in order to seek the reward of Allah, to build up his store of Hasanaat with Allah and for some of his Sayyi’aat (bad acts) that he may have slipped in to be forgiven. Allah (swt) said:

Kuma Mandoob yana cikin Hasanaat (aiyukan alheri).

And the Mandoob is from the Hasanaat (good deeds).

Manzon Allah (SWT) ya kasance yana yin ayyuka masu yawa na Mandoobaat, misali, zai tsaya a cikin dare yana salla har sai da ƙafafunsa suka kumbura ﷺ. Akwai kuma Mandoobaat waɗanda al'ummah baki ɗaya ba ta halatta ta bar su ba, kamar aure, domin barin sa zai kai ga halakar al'ummah. Saboda haka yana zama Mandoob dangane da mutane daban-daban, amma Waajib dangane da Jamaa'ah (al'umma baki ɗaya). Al-Imaam Ash-Shaatibiy ya ce a cikin 'Al-Muwaafaqaat': "Barin Mandoobaat baki ɗaya yana da tasiri a kan yanayin Addini idan barin ya kasance na ci gaba (ko na dindindin). Amma idan ya kasance a wasu lokuta kawai, to ba zai shafe shi ba". Saboda haka, aikata Mandoob ya fi kuma ya dace fiye da barin sa.

The Messenger of Allah (saw) used to perform a lot in respect to the Mandoobaat and so for instance he would stand in the night in prayer until his feet would swell up. There are also Mandoobaat that are not valid to be left by the Ummah as a whole, such as marriage, because leaving it would mean the extinction of the Ummah. It is therefore Mandoob in relation to the individuals but Waajib in relation to the Jamaa’ah (collective). Al-Imaam Ash-Shaatibiy said in ‘Al-Muwaafaqaat’: “The leaving of the Mandoobaat as a whole has an effect upon the conditions of the Deen if the leaving was continuous (or permanent). If, however it was only on occasions then it would not affect it”. Therefore, undertaking the Mandoob is better and more appropriate than leaving it.

An irin wannan suna ana kiransa "An-Nadb" ne saboda Ash-Shaari' ya kira shi ya kuma ƙarfafa shi. Haka kuma an kira shi "Nafl" ne saboda yana wakiltar ƙari a kan Fard, kuma yana ƙara lada. An kuma kira shi "At-Tatawwu'" (na son rai) saboda wanda ya aikata shi yana yin sa da son ransa, ba bisa tilas ba. Mutum yana aikata shi a matsayin gudummawar son rai fiye da abin da aka wajabta masa (Al-Fard). Har ila yau, an kira shi "As-Sunnah" ne saboda Manzon Allah ﷺ ya kafa shi kuma ya bi shi.

It has been named with this naming ‘An-Nadb’ because the Shaari’ has called and beseeched him and it has been called ‘Nafl’ because it represents an increase upon the Fard and it increases the reward. It has also been called At-Tatawwu’ (voluntary) because the one who undertakes it does so voluntarily and not under compulsion. The person undertakes it as a voluntary contribution beyond what is obliged upon (Al-Fard). And it has also been named ‘As-Sunnah’ because the Messenger of Allah (saw) introduced it and proceeded upon it.