وعليكم السلام ورحمة الله وبركاته

Yes, it is permissible to make up missed rawaatib, however Ibn ʿUthaymīn rahimahullah restricted this ruling to cases in which the omission is not deliberate; rather, the prayer is missed due to a valid excuse. He states rahimahullah: “The evidence for this is what has been authentically reported in the ḥadīths of Abū Hurayrah and Abū Qatādah concerning the incident in which the Prophet ﷺ and his Companions overslept during a journey and missed the Fajr prayer. The Prophet ﷺ first prayed the Sunnah prayer of Fajr, and then performed the obligatory prayer. Likewise, there is the ḥadīth of Umm Salamah stating that the Prophet ﷺ was preoccupied and therefore missed the two (voluntary) rakʿahs after Dhuhr, so he made them up after ʿAṣr. This is an explicit text establishing the permissibility of making up the regular Sunnah prayers. In addition, there is the general statement of the Prophet ﷺ: ‘Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.’ This includes both obligatory and supererogatory prayers. This ruling applies when the prayer is missed due to an excuse, such as forgetfulness, sleep, or being occupied with something more important. However, if one deliberately abandons it until its time has passed, it is not to be made up, and even if one were to perform it, it would not be valid as a regular Sunnah prayer. This is because the regular Sunnah prayers are time-bound acts of worship, and when a person intentionally performs a time-bound act of worship outside its prescribed time, it is not accepted. The evidence for this is the statement of the Prophet ﷺ: ‘Whoever performs an action that is not in accordance with our command, it is rejected.’ Thus, if a time-bound act of worship is deliberately delayed beyond its appointed time, one has performed an action that is not in accordance with the command of Allāh and His Messenger, since their command is that it be performed within that specific time, and therefore it is not accepted. Moreover, just as it is not valid before its time, it is likewise not valid after its time, as there is no sound distinction between performing it before the entrance of its time and performing it after its time has elapsed when there is no valid excuse.” [Ash-Sharḥ Al-Mumtiʿ, 4/72–74]