Lingvistik jihatdan "al-Mandub" so'zi "an-Nadb" (النَّدْب) so'zidan olingan bo'lib, u muhim bir narsa uchun qilinadigan du'o' (iltijo yoki yolvorish)dir.

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

Shar'iy istilohga ko'ra mandub (mandoob) bu:

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

Shaari' tomonidan qat'iy bo'lmagan talab yo'li bilan bajarilishi so'ralgan narsa (Talab G'ayr Jazim).

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

Aytiladi: Bu shundayki, uni bajargan kishi ajr oladi, bajarmagan kishi esa jazolanmaydi. Bunga misol qilib Allohning Ta’ologa so‘zi (qavli)ni keltirish mumkin:

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:

Qarzni yozib qo‘yish buyrug‘i vojib (Al-Wujub) emas, balki mustahab (An-Nadb) hukmidadir, chunki bu Talab Ghair Jaazim (qat’iy bo‘lmagan talab) hisoblanadi.

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).

Naafilah atamasi ba'zi mandubot uchun ham ishlatilishi mumkin, masalan, kechasi o'qiladigan tahajjud namozi uchun. Alloh (SWT) shunday degan:

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

Sunnat atamasi ba'zi mandub amallar uchun ham ishlatilishi mumkin, masalan, bomdod (Fajr) namozining sunnati, peshin (Zuhr), asr, shom (Maghrib) va xufton (Isha) namozlarining sunnatlari. Bu sunnat mu'akkada bo'lishi mumkin, masalan, bomdoddan oldingi sunnat va ikki bayram namozining sunnati kabi, yoki g'ayri mu'akkada bo'lishi mumkin, masalan, asr namozining sunnati kabi.

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.

Xuddi shunday, Mandub amallar uchun ham qo‘llanilishi mumkin, masalan, sadaqa, muhtojlarga yordam berish va jamoat namozi (Salotul-jamoa).

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

Mandubning hukmi shundaki, uni bajargan kishi Allohdan savobga (save') loyiq bo'ladi, uni tark etgan kishi uchun esa jazo ('iqob) yo'q. Shu bilan birga, musulmon uchun Allohning savobini izlash, Allohdagi hasanotlarini ko'paytirish va ilgari qilgan ba'zi sayyi'otlari (yomon amallari) kechirilishi uchun ko'plab mandubotlarni bajarishi ma'qul. Alloh (SWT) aytadi:

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:

Mandub ham yaxshi amallardan (hasanot) hisoblanadi.

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

Rasulullah ﷺ mandub amallarga juda katta e’tibor berar edilar, masalan, tunda shunchalik uzoq turib namoz o‘qirdilarki, oyoqlari shishib ketardi. Shuningdek, butun ummat tomonidan tark etilishi joiz bo‘lmagan mandub amallar ham bor, masalan, nikoh, chunki uni tark etish ummatning yo‘q bo‘lib ketishiga olib keladi. Shu sababli u shaxslarga nisbatan mandub, jamoaga nisbatan esa vojib hisoblanadi. Imom Ash-Shotibiy “Al-Muvofaqot” kitobida shunday degan: “Mandub amallarning butunlay tark etilishi, agar bu doimiy (yoki uzluksiz) bo‘lsa, dinning ahvoliga ta’sir qiladi. Agar esa faqat vaqti-vaqti bilan tark etilsa, unga ta’sir qilmaydi”. Demak, mandub amalni bajarish uni tark etishdan afzal va munosibroqdir.

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.

Bu ibodat "An-Nadb" deb nomlangan, chunki Shoriy uni chaqirgan va unga targ'ib qilgan. U "Nafl" deb ham atalgan, chunki farz ustiga qo'shimcha bo'lib, savobni ziyoda qiladi. U "At-Tatawwu'" (ixtiyoriy) deb ham atalgan, chunki uni bajaruvchi buni o'z ixtiyori bilan qiladi, majburlash ostida emas. Inson buni farz qilingan narsadan tashqari ixtiyoriy hissa sifatida bajaradi. Shuningdek, u "As-Sunnah" deb ham nomlangan, chunki Allahning Elchisi ﷺ uni joriy qilgan va unga amal qilgan.

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.