The Solāh Witr
By
Sayyid Sābiq
In the name of Allāh, the Most
Gracious, the Most Merciful;
All the praise and Thanks is due to
Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship
except Allāh, and that Muhammad, Sallallāhu 'alayhi wa sallam is His Messenger.
Solāh Al-Witir is
the last Solāh of the Night Prayer (Tahajjud). It is one of the
greatest acts of worship that would draw one closer to Allāh Subhānahu wa
Ta’ala. It is the most highly regarded Sunnah and it was enjoined by the
Prophet (Sallallāhu ‘alayhi wasallam). Some of the scholars view it is one of
the Sunnah Mu’akadah it should observe regularly and not to neglect it whether
travelling or not, as the Prophet (Sallallāhu ‘alayhi wasallam) used to perform
it.
‘Ali Ibn Abu Talib
(radiyallāhu’anhu) says: “The Solāh Witr is not required like your
obligatory prayers, but the Prophet (Sallallāhu ‘alayhi wasallam) would perform
the Solat Witr and say: ‘O you people [followers] of the Qur’an, perform the
Solat Witr, for Allah is one and He loves the witr’.” This is related by Ahmad, an-Nasa’ie, Abu Dawud, Ibn Majah,
at-Tirmidzi who calls it hasan, and al-Hakim who grades it sahih.
The opinion of Abu Hanifah
that the Solāh Witr is obligatory is viewed as a weak opinion.
Ibn al-Munzhir says: “I don’t know anyone who agrees with Abu Hanifah on this point."
Ahmad, Abu Dawud, An-Nasa’ie,
and Ibn Majah recorded that Al-Mukhdaji (a person of the Kinana tribe) heard
from one of the Ansar, nicknamed Abu Muhammad, that the Solat Witr is
obligatory. He went to ‘Ibadah Ibn As-Samit and mentioned to him what Abu Muhammad
had said. ‘Ibadah observed: “Abu Muhammad is mistaken
for I heard the Messenger of Allah (Sallallāhu ‘alayhi wasallam) say: ‘Five prayers are ordained
by Allah for his slaves. Whoever fulfills them properly without any
shortcoming, he will have a pact with Allah that He will admit him into
paradise. Whoever does not do them, he will have no pact with Allah, and if He
wills He may punish him and if He wills He may forgive him’.”
Also Al-Bukhari and Muslim
record from Talhah Ibn ‘Ubaidullah (radiyallāhu’anhu) that the Prophet
(Sallallāhu ‘alayhi wa sallam) said: “Five prayers during the day and night have been prescribed by
Allah.” Hearing this bedouin asked the Prophet (Sallallāhu ‘alayhi
wa sallam): “Is there anything else upon me [in the way of prayer]?” The Prophet
(Sallallāhu ‘alayhi wa sallam) said: “No, unless you want to do more
voluntarily.”
1 - The Time for the Solāh Witr
All the scholars agree that
the time for the Solāh Witr does not begin until after Solatul ‘Isha and it continues until the
time of Solatul Fajar.
Abu Tamim Al-Jishani relates
that ‘Amr Ibn Al-‘Aas (radiyallāhu’anhu) was addressing the people during a
Friday Khutbah and he said: “Abu Basra related to me that the Prophet
(Sallallāhu ‘alayhi wasallam) said: ‘Verily, Allah has added a
prayer for you, and it is the Solah Witr. Perform
it between Solatul ‘Isha and Solatul Fajar.'” Abu Tamim said: “Abu Dharr (radiyallāhu’anhu)
took me by my hand and we went in the mosque to Abu Basra and [Abu Dharr] said:
‘Did you hear what ‘Amr just said from the Messenger of Allah?' He answered: ‘I
heard it from the Messenger of Allah (Sallallāhu ‘alayhi wa sallam)!’” This is related by Ahmad with a sahih chain.
Abu Mas’ud Al-Ansari (radiyallāhu’anhu)
relates: “The
Prophet (Sallallāhu ‘alayhi wa sallam) would make the Solāh Witr in the first part of the night or the middle of it or the
latter part of it.” Ahmad has reported it with a
sound chain.
‘Abdullah
Ibn Abi Qais (radiyallāhu’anhu)
relates that he asked ‘Aishah (radiyallāhu’anha) about The Solāh Witr of the Prophet (Sallallāhu ‘alayhi wa sallam) and she
said: “Sometimes
he would make The Solāh Witr in the first
part of the night and sometimes he would make The Solāh Witr in the latter portion of the night.” Then ‘Abdullah
asked: “How was his recitation, audible or inaudible?” She replied:”He did
both. Sometimes he would be inaudible and sometimes audible. Sometimes he would
make ghusul and sleep and sometimes he would make ablution and sleep [i.e.,
when he was sexually defiled].” This is related by Abu Dawud,
Ahmad, Muslim, and At-Tirmidzi. It is preferred to pray it early if one
suspects that one will not wake during the latter portion of the night. It is,
on the other hand, advisable to delay it if one believes that one will be able
to wake up during the latter portion of the night.
If one suspects that one will
not be able to perform the prayer in the latter portion of the night, it should
be prayed during the early portion of the night (before sleeping).
Jabir bin ‘Abdullah (radiyallāhu’anhu)
reports that the Messenger of Allah (Sallallāhu ‘alayhi wa sallam) said: “Whoever of you fears that he will not be able to wake during
the latter portion [of the night]; he should make The Solāh Witr during the early part [of the night]. And whoever of you
believes that he will be able to wake during the latter portion of the night,
he should make the Solāh Witr during that
latter portion as it is the blessed time [the angels are attentive to the
prayers in the last portion of the night].” This is related by Ahmad, Muslim, at-Tirmidzi, and Ibn Majah.
Jabir (radhiyallāhu’anhu)
also narrates that the Messenger of Allah inquired of Abu Bakar: “When do you perform The Solāh Witr?” Abu Bakar replied: “In the early portion of the night
after the night prayer” Then the Prophet (Sallallāhu ‘alayhi wa sallam) said:
“And you, O 'Umar?” He answered: “During the latter portion of the
night.” The Prophet (Sallallāhu ‘alayhi wasallam) said: “As for you, O Abu
Bakar, you have taken the careful way. As for you, 'Umar, you have taken the
way of hardship and firm will.” This is related by Ahmad, Abu
Dawud and Al-Hakim who says it is sahih according to Muslim's criterion.
However, the Prophet (Sallallāhu ‘alayhi wasallam) would pray The Solah Witr
near the time of dawn for it is the most blessed time, as mentioned
previously.
‘Aishah (radhiyallāhu’anha)
reports: “Out of the entire night,
the Messenger of Allah (Sallallāhu ‘alayhi wa sallam) would sometimes perform
The Solah Witr during the early portion; sometimes he would perform it
during the middle portion; and sometimes in the latter portion of the night,
just before dawn.” This is related by the
group.
Nevertheless, considering the
possibility of losing Witr, the Prophet (Sallallāhu ‘alayhi wasallam) advised
some of his companions not to sleep until they had performed The Solah Witr in
order to be on the safe side.
Sa’ad Ibn Abi Waqqas
(radiyallāhu’anhu) would pray Salatul 'Isha in the Prophet's mosque and then
would pray one raka’ah of witr without making any addition to it. The people
said to him: “Abu Ishaq, do you make the Witr with just one raka’h without
adding any (other raka’ah) to it?” He said: “Yes, for I heard the Messenger of
Allah (Sallallāhu ‘alayhi wa sallam) say: ‘The one who does not sleep
until he makes The Solah Witr is prudent’.” This was related by
Ahmad and its narrators are trustworthy.
2 - The Nature and Number
of Rak’at for the Solāh Witr
Minimum is one Rak’ah.
The minimum number of
rak’ahs for Witir is one raka’ah, after the Night Prayers. The Prophet
(Sallallāhu ‘alayhi wa sallam) said: “Witir is one rak’ah at
the end of the night.”[Narrated by Muslim, 752]
The Prophet (Sallallāhu ‘alayhi
wa sallam) also said: “The Qiyam al-Layl are two by two(raka’at), but if one of you
fears that dawn is about to break, let him pray one raka’ah to make what he has
prayed odd numbered. [Al-Bukhāri, 911; Muslim,
749]
If a person limits himself to
praying one raka’ah, he was considered to have performed the Sunnah. But Witir
may also be performed in three or five or seven or nine.
Three Rak’at
If a person prays three
raka’at of Witr it could be done in two ways, both of which are prescribed in
shari’ah:
1. To pray them one after another,
with one tashahhud. ‘Aishah (radiallāhu’anha)
who said: The Prophet (Sallallāhu ‘alayhi wasallam) used not to say the taslīm
in the (first) two raka’at of Witir. [According to another
version]: “He used to pray a three
raka'ahs Witr, and he would not sit except in the last of them.” i.e tashahhud
at third raka’ah.
[Narrated by Al-Nasā’ie,
3/234; Al-Bayhaqi, 3/31. Al-Nawawi said in Al-Majmu’ (4/7): it was narrated by Al-Nasā’ie
with a hasan isnad, and by al-Bayhaqi with a sahih isnad.]
2. Saying the Taslīm after two rak’at,
and then praying one rak’ah on its own. Ibn ‘Umar (radiallāhu’anhu)
narrated that to separate the two raka'at from the single raka'ah with a
taslīm, and he said that the Prophet (Sallallāhu ‘alayhi Wa sallam) used to do
that.
[Narrated by Ibn Hibban
(2435); Ibn Hajar said in al-Fath (2/482): its isnad is qawiy (strong)]
Five or Seven Rak’at
But should he performs Witir
with five or seven rak’at, then he should be continuous, and he should only
recite one Tashahhud in the last of them and say the taslīm, because of the
report narrated by ‘Aishah (radiyallāhu’anha) who said:
The Messenger of Allāh
(Sallallāhu ‘alayhi wa sallam) used to pray thirteen rak’at at night [an eight
rak’at Night Prayer], praying five rak’at of Witr, in which he would not sit
except in the last raka’ah.
[Muslim, (737)]
Umm Salamah (radiyallāhu’anha)
said: The Prophet (Sallallāhu ‘alayhi
wa sallam) used to perform Witir with five or seven (rak’at) and he did not
separate between them with any Salām or words.
[Ahmad, 6/290; Al-Nasā’ie,
1714. Al-Nawawi said: Its isnād is jayyid. Al-Fath Al-Rabbani, 2/297. And it
was classified as sahih]
Nine Rak’at.
If one prays Witir nine rak’at,
then it should be continuous and he should sit to recite the tashahhud in the
eighth raka’at, then stand up and not say the taslīm, then he should recite the
tashahhud in the ninth raka’at and then say the taslīm.
‘Aishah (radiyallāhu’anha)
said that the Prophet (Sallallāhu ‘alayhi wa sallam) used to pray nine raka’ahs
in which he did not sit except in the eighth, when he would praise Allāh and
call upon Him, then he would get up and not say the taslīm, and he would stand
up and pray the ninth (rak’ah), then he would sit and praise Allāh and call
upon Him, then he would say a taslīm that we could hear.
[Muslim (746)]
Eleven Rak’at.
If the Prophet (Sallallāhu
‘alayhi wasallam) performed Witir with eleven rak’at, he would say the taslīm
after each two raka’ahs, and then pray one raka’ah at the end.
Thus, Solah Witr could
perform by doing two rak’at [and concluding them] and then praying one rak’ah
with a Tashahhud and Taslim. Likewise, it is allowed to observe all the rak’at
with two Tashahhuds and one Taslīm. One may pray a number of rak'at, one after
another, without making any Tashahhud, save in the one before the last rak'ah
in which case one makes the Tashahhud and then stands to perform the last
rak'ah wherein one will make another tashahhud and end the prayer with the
Taslīm. One may also make only one Tashahhud and the Taslīm, in the last
raka'ah of Witr. All of that is permissible and can be traced to the Prophet
(Sallallāhu ‘alayhi wasallam).
Thirteen Rak’at.
At-Tirmidzi says: “It has been related from
the Prophet (Sallallāhu ‘alayhi wasallam) would perform Solah Witr with thirteen, nine, seven, five, three rak’at or one rak’ah.”
Ishaq Ibn Ibrahim said: “The meaning of
the statement that the
Prophet (Sallallāhu ‘alayhi wasallam) performed thirteen rak’at of solat witr is that during the night he would
observe thirteen rak’at including the solat witr, and so all of the night prayer was known
as witr." And Ibn al-Qayyim
(rahimahullāh) said: “The clear, authentic
Sunnah was that observing the
witr with five or seven connected rak’at as reported by Umm Salamah (radhiyallāhu’anha) in her hadith. The
Prophet (Sallallāhu ‘alayhi wa sallam) would perform
the witr with five or seven raka’at without breaking them apart
with the Taslim or any
speech.” This is related by Ahmad, an-Nasa'ie, and Ibn
Majah with a good chain.
Al-Bukhari and Muslim recorded from ‘Aishah (radiyallāhu’anha) saying that the
Prophet (Sallallāhu ‘alayhi wa sallam) would perform thirteen raka’t during the night and would make The
Solah Witr with five of them, and he would not ‘sit’ [during those five] except in the last
raka’ah of them.
In another hadith, ‘Aishah (radiyallāhu’anha)
reports that the Prophet (Sallallāhu ‘alayhi wasallam) would perform nine raka’at during the night and that he would not
sit during them until the eighth
rak’ah in which he would
make remembrance of Allah, praising Him, and would make supplication. Then, Rasulullah (Sallallāhu ‘alayhi
wasallam) would stand
without making the Taslim and perform the ninth rak’ah, after which he
would sit, make the Tashahhud and make the Taslim in such a manner that we could hear
him. Then, he would pray two
raka’at after the Taslim while sitting and that would make eleven rak’at. When Rasulullah
(Sallallāhu ‘alayhi wasallam) became older and heavier, he would make the witr
with seven rak’at,
performing the (last) two rak'at like the first one.
In another version from
‘Aishah (radiyallāhu’anha), it is stated: “When Rasulullah
(Sallallāhu ‘alayhi wa sallam) became older and bulkier, he would make the witr
with seven rak’at, and he
would not sit during them, save
in the sixth and seventh rak’ah and
he would not make the Taslim, save in the
seventh rak’ah.” In yet another version, it is
stated: “He would pray seven
raka’at and would not sit,
save in the last of them.” This is related by the
group.
All of the preceding ahadith
are authentic and clear and there is no contradiction in them.
As to the Prophet's
statement: “The
Night Prayer is in sets of two [rak’at],” it is not relevant here. This is an authentic hadith, and the
statement that he observed witr with seven or five raka'at is equally true.
Both statements confirm each other. The
seven, five, nine, and one raka'ah constitute the Solah Witr, for witr is the
name given to the one raka’ah offered in conclusion of whatever is offered
prior to it. And the witr
of the five, seven and nine rak'at are all connected raka’at.
If one breaks apart the five
or seven raka’at with two taslim, like in the eleven raka’at, it will all be called witr due to
the last odd rak’ah. This is
supported by the Prophet's statement: ‘The night prayer is sets of two rak’at. If one fears the coming
of the dawn, he should perform one rak'ah, thereby making all of them odd
[witr].’ Therefore, the Prophet's actions and statements are in agreement, each
part confirming the other."
The fact is that the Prophet (Sallallāhu ‘alayhi wasallam) was responding to a question
about the night prayer when he said: “it is in pairs of two.” Rasulullah (Sallallāhu ‘alayhi
wasallam) was not speaking about witr, for the man had asked him about night
prayer, and not about the solah witr.
3 - Recitation in the Solāh Witr
It is permissible to recite
after Al-Fātihah any surah which one wishes to recite. ‘Ali (radiyallāhu’anhu)
says: “There
is not a part of the Qur’an that is obsolete, so make the witr prayer of
whatever you wish from it." However, it is preferred to
recite, in the first of the three raka’at of witr, al-A’la after reciting
al-Fatihah. In the second raka’ah, it is preferred to recite al-Kāfirun. In the
third raka'h, it is proper to recite the last three surahs of the Qur’an. This is narrated by Ahmad, Abu Dawud and Tirmidzi, who relate from
‘Aishah (radiyallāhu’anha), on sound authority saying: The Prophet (Sallallāhu ‘alayhi wa sallam) would recite Al-a’la
in the first raka’ah, Al-Kāfirun in the second and the last three surahs in the
third raka'ah.
4 - Al-Qunut in the Solāh Witr
It is part of Sunnah to
supplicate with qunut in the Witr prayer during the entire year.
Ahmad, at-Tirmidzi,
an-Nasa'ie, Abu Dawud, Ibn Majah, and others record that Al-Hassan Ibn ‘Ali (radiyallāhu’anhu) said: “The
Messenger of Allah (Sallallāhu ‘alayhi wa sallam) taught me the [following]
words (du'a) to say in the Solah Witr :
“Allāhumma ihdini fīman
hadayt, wa ‘āfini fīman ‘āfayt, wa tawallani feeman tawallayt, wa bārik li fīma
a’tayt, wa qini sharra ma qadayt, fa innaka taqdi wa la yuqda ‘alayk, wa innahu
lā yadzillu mañ wālayt, wa lā ya’izzu man ‘ādayt, tabārakta Rabbanā wa
ta’ālayt, La manja minka illa ilayk
(O Allāh, guide me among
those whom You have guided, pardon me among as those You have pardoned, turn to
me in friendship among those You have turned in friendship, and bless me in
what You have bestowed, and save me from the evil of what You have decreed. For
verily You decree and none can influence You; and he is not did not humiliate
whom You have befriended, nor is he honoured who is Your enemy. Blessed are
You, O Lord, and Exalted. There is no place of safety except with You).”
At-Tirmidzi grades this
hadith as hasan, and says: “... nothing is known from
the Prophet (Sallallāhu ‘alayhi wasallam) concerning qunut more authentic than
that.” While An-Nawawi (rahimahullāh) commenting on its
status said: “Its chain is sahih”. Ibn
Hazm (rahimahullāh) has some
reservations about its soundness, but said: “This hadith, although it is not one that can be used as a
proof, is all that we have from the Prophet (Sallallāhu ‘alayhi wa sallam), and a weak hadith is dearer to me than mere opinion.” Imam Ahmad (rahimahullāh) says this is also the view of Abu Musa, Ibn
Mas'ud, Ibn ‘Abbas, Al-Bara’, Anas, Al-Hassan Al-Basri, ‘Umar Ibn ‘Abdul ‘Aziz,
Al-Thawri, Ibn Al-Mubarak, and the Hanafi School. This, An-Nawawi
(rahimahullāh) says: “gives credibility to the report”.
Ash-Shaf'ie (rahimahullāh)
and others are of the opinion that the Qunut in The Solah Witr should be made during the latter half of the month of Qiyam Ramadhān.
This is based on what Abu Dawud records that, ‘Umar Ibn Al-Khattab (radiyallāhu’anhu)
convoked the people in prayer, under the leadership of Ubayy Ibn Ka’ab (radiyallāhu’anhu),
and they prayed together for twenty nights, and he did not make the Qunut
except for during the latter half of the month of Ramadhān. It is moreover
related that Muhammad Ibn Nasr asked Sa'id Ibn Jubair about the Qunut in the Witr
prayer. Sa'id answered: “ ‘Umar sent an army which suffered serious setback, that
caused ‘Umar (radiyallāhu’anha) to be alarmed, so, when it was the latter half
of Ramadhān, he made the Qunut to supplicate for them.”
It
was narrated that ‘Umar Al-Khattāb (radiyallāhu’anhu) recited Al-Qunūt with the
additional words as following:
“Allāhumma
inna nasta’īnuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka
al-khayr, wa lā nakfuruka. Allāhumma iyyāka na’budu wa laka nusalli wa nasjudu,
wa ilayka nas`ā wa nahfid. Narju rahmataka wa nakhsha `adzabaka, inna ‘adzabaka
al-jadd bil kuffāri mulhaq. Allāhumma ‘adhdzib il-kafarata ahl al-kitāb
alladhīna yasuddūna ‘an sabīlik’
(O
Allāh, verily we seek Your help, we believe in You, we put our trust in You and
we praise You and we are not ungrateful to You. O Allāh, You alone we worship
and to You we pray and prostrate, for Your sake we strive. We hope for Your
mercy and fear Your punishment, for Your punishment will certainly reach the
disbelievers. O Allāh, punish the infidels of the People of the Book who are
preventing others from following Your way).”
[Narrated
by Al-Baihaqi, 2/210; classified as sahih]
5 - How to Perform the
Qunut
It is permissible to make the Qunut before going into ruku’ (bowing), or it may be recited when one
stands up straight after the ruku’.
Humaid says: “I asked Anas bin Malik (radhiyallāhu’anhu): ‘Is the qunut
before or after the ruku'?' He said: ‘We would do it before or after.’” This was related by Ibn Majah and Muhammad ibn Nasr. In
Fathul-Bari, Ibn Hajar (rahimahullāh) comments that its chain is
faultless.
If one makes the Qunut before the ruku', one should make the takbir and raise one's hands
after the recital, and similarly make another takbir after the Qunut, and then ruku’. This has been related from
some companions. Some scholars hold that it is preferable to raise one’s hands
in supplication during the qunut, while others disagree.
As to wiping face with hands
after the Qunut, al-Baihaqi held: “It is preferred not to do so and to confine one's self to what
the early generations did. They
raised their hands but did not wipe their faces during the Solāh .”
6 - Supplications after the Solāh Witr
It is preferred for a person
to say after the Taslim: “Subhān il-Malik il-Quddus (Glory
be to the Master), the Holy,” three times aloud, saying the
third time: “Rabbul malā ikatu
warruh (Lord of the angels
and the souls).”
In a narration Rasūlullāh
(sallallāhu 'alayhi wa sallam) would say after Salam: “Subhān il-Malik il-Quddus, subhān il-Malik
il-Quddus, subhān il-Malik il-Quddus (Glory be to the Sovereign, the Most Holy), elongating the
syllables, and raising his voice the third time. [Narrated by, Abu Dawud,
al-Nasā’ie (1699) and classified as hasan by al-Albāni in Sahih Sunan
al-Nasā’ie; See Zaad Al-Ma’ād by Ibn Al-Qayyim, 1/337].
Abu Dawud and Nasa'ie
recorded that Ubayy ibn Ka'ab (radhiyallāhu’anhu) said: “The Prophet
(Sallallāhu ‘alayhi wa sallam) would recite al-A’la and al-Kāfirun in The Solah
Witr. When he made the taslim, he would say: “Rabbul malā ikatu
warruh (Glory be to the
Master, the Holy)' three times, prolonging the
third repetition and saying it aloud.” This is the wording in which an-Nasa’ie
recorded it. Ad-Daraqutni has the addition: “And he would say, “Rabbul malā ikatu warruh (Lord of the angels and the souls).”
Rasulullah (Sallallāhu ‘alayhi
wasallam) would then make supplications.
According to what Ahmad,
Nasa’ie, Abu Dawud, Ibn Majah, and at-Tirmidzi recorded from ‘Ali ibn Abi Tālib (radiyallāhu’anhu) that the
Prophet (sallallāhu 'alayhi wa sallam) used to say at the end of Witr:
“Allāhumma inni a’udzu bi
ridāka min sakhatika wa bi mu’āfātika min ‘uqubatika wa a’udzu bika minka, la
uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika”
(O Allāh, I seek refuge in Your pleasure from
Your wrath and in Your forgiveness from Your punishment. I cannot praise You
enough; You are as You have praised Yourself.)
[Recorded by al-Tirmidzi,
1727; classified as sahih by al-Albāni in al-Irwa’, 430; Sahih Abi Dawud, 1282]
7 - Prohibition of Two the Solāh Witr in One Night
Whoever has performed The
Solah Witr and then wishes to do some more, he may do so but he is not to
repeat the witr.
Abu Dawud, Nasa'ie, and
at-Tirmidzi have recorded from 'Ali (radiyallāhu’anhu) that he heard the
Messenger of Allah (Sallallāhu ‘alayhi wa sallam) say:”There are no two witr
prayers in one night." At-Tirmizhi grades it
hasan.
'Aishah (radiyallāhu’anhu)
relates that the Prophet (Sallallāhu ‘alayhi wa sallam) would make the taslim in
such a manner that we could hear him and then, he would pray two rak'at while
sitting. This is related by Muslim.
Umm Salamah (radiyallāhu’anha)
also narrates that the Prophet (Sallallāhu ‘alayhi wa sallam) prayed two raka'at
while sitting, after The Solah Witr. This was related by Ahmad, Abu Dawud,
at-Tirmidzi, and others.
8 - Making up a Missed the Solāh Witr
According to Al-Baihaqi and Al-Hakim,
the majority of the scholars maintain that it is correct to make qada' for a
missed witr prayer. Al-Hakim grades the following report by Abu Hurayrah as
sahih according to the criterion of al-Bukhari and Muslim.
Abu Hurayrah (radiyallāhu’anhu)
reports that the Prophet (Sallallāhu ‘alayhi wa sallam) said:”If the morning
approaches, and you have yet to pray witr, you should pray the witr
prayer." Abu Dawud records from Abu Sa'id al-Khudri (radiyallāhu’anhu)
that the Prophet (Sallallāhu ‘alayhi wa sallam) said:”If one of you sleeps [past
the time of] the witr prayer or he forgets it, he should pray it when he
remembers it." Al-'Iraqi says that the chain of this hadith is
sahih.
Ahmad and At-Tabarani record
with a hasan chain that the Prophet (Sallallāhu ‘alayhi wa sallam) would perform
the witr prayer in the morning [if, for some reason, he had missed it during
the night].
Generally speaking, there is
a difference of opinion over what time it may be made up. The Hanafi School
holds it should be performed during those times in which it is not forbidden to
observe prayers. The followers of Shaf'ie School say that it may be made up
during any time of the night or day, while according to Malik and Ahmad a
missed witr prayer is to be made up for after the dawn.
9 - Al-Qunut in the Five Solāh Fardhu
It is legitimate to recite
the qunut aloud in any of the five daily prayers at those times when Muslims
are faced with calamities. Ibn 'Abbas (radhiyallāhu’anhu) relates that the
Messenger of Allah (Sallallāhu ‘alayhi wa sallam) made qunut consecutively for
one month in the Dzuhur, 'Asar, Maghrib, 'Isha, and Fajar prayers. At the end
of every prayer, after saying:”Allah hears him who praises Him" in the
last raka'h, he would supplicate against Ri'il, Zhakwan, and 'Usiyyah' of Banu
Sulaim, and the people behind him would say 'Ameen'. This is related by Ahmad
and by Abu Dawud adding that these three had killed the emissaries that the
Prophet (Sallallāhu ‘alayhi wa sallam) had sent to them. 'Ikrimah says:”That was
the beginning of the qunut."
Abu Hurayrah (radiyallāhu’anhu)
reported that whenever the Prophet (Sallallāhu ‘alayhi wa sallam) wanted to
supplicate against or for someone, he would make qunut after going into ruku'.
Sometimes, he would say:”Allah hears him who praises Him. Our Lord, to you is
the praise. O Allah! Save Al-Walid Ibn Al-Walid and Salamah ibn Hisham and
'Iyash Ibn Abi Rabi'ah and the oppressed [and weak] believers. O Allah, put
hardship and pressure on the tribe of Muzhar and give them years of famine like
those during the time of Yusuf." He would say this aloud in some of the
prayers. Also in the dawn prayer, he would say:”Oh Allah, curse so and
so," cursing two tribes of Arabs until Allah revealed:”It is no concern at
all of thee [Muhammad] whether He relents toward them or punishes them, for
they are evildoers." This is related by Ahmad and al-Bukhari.
10 - Al-Qunut in Solāh Fajar
Scholars differs in relation to Du'a Al-Qunut in Solah Fajar. Some scholars views that it is not correct to make qunut in the Solāh Fajar except during times of calamity, in which case it may be
made in any of the five daily prayers. The view is based on the narration of Abu Malik Al-Asha’ri (radiyallāhu‘anhu) said:”My father prayed behind the
Prophet (Sallallāhu ‘alayhi wa sallam) when he was sixteen years old, and he
prayed behind Abu Bakar, 'Umar, and 'Uthman. I asked him, 'Did they make the
qunut'?' He said, 'No, son, it is something that has been innovated."' This is related by Ahmad, an-Nasa'ie, Ibn Majah, and at-Tirmidzi
who calls it sahih. Anas ibn
Malik (radiyallāhu’anhu)
reported that the Prophet (Sallallāhu ‘alayhi wa sallam) would not make the
qunut in Solatul Fajar unless he was supplicating for a people or supplicating against a
people. This is related by Ibn Hibban, al- Khatib, and Ibn Khuzaimah who said
it is sahih.
It is also related that
Az-Zubair, Abu Bakar, 'Umar, And 'Uthman did not make the qunut in the Solāh Fajar. This is the opinion of the Hanafiyyah, the Hanbaliyyah, Ibn
al-Mubarak, al-Thawri, and Ishaq.
The followers of Shaf'ie
School of Jurisprudence are of the opinion that the qunut is to be made after
the ruku' of the second raka'h in the obligatory Solatul Fajar. The opinion is based on the
following two reports. Firstly, Ibn
Sireen narrates that Anas ibn
Malik (radhiyallāhu’anhu) was asked:”Did the Prophet (Sallallāhu ‘alayhi wa sallam) make the qunut in
the dawn prayer?" He answered:”Yes." They asked him:”Before the ruku'
or after it?" He replied:”After it." This is related by the group save at-Tirmidzi.
Secondly, there is a report
from Anas ibn Malik (radiyallāhu’anhu) which says:”The Messenger of Allah
(Sallallāhu ‘alayhi wa sallam) did not stop making qunut during the Solāh Fajar until he left this world." This is related by Ahmad, al-Bazzar, ad-Daraqutni, al-Baihaqi, and
al-Hakim who says it is sahih.
However, there remains some
reservation concerning this evidence since the qunut which they asked Anas ibn
Malik (radiyallāhu’anhu) about, as is clear in the narrations of al Bukhari and
Muslim, was the qunut during the
time of calamities. Concerning the latter hadith (the one mentioned in support of
their stand), in its chain of narrators there is Abu Ja'far ar-Razi who is not a credible source and, thus, one cannot build a case
upon his hadith. How could it be that the Messenger of Allah (Sallallāhu ‘alayhi
wa sallam) never stopped performing this qunut until his death, and yet, the
rightly guided caliphs did not perform it? It is even confirmed that Anas ibn
Malik (radiyallāhu’anhu) himself did not make the qunut in the dawn prayer! If we must accept this latter
hadith as authentic, it would mean that the Prophet (Sallallāhu ‘alayhi
wa sallam) always made
supplications and remembrance (dzikir), after the ruku', until his death. This would also come under qunut and, in this sense, it would be
more befitting.
The Fuqaha’ defined al-Qunūt
as being obedient, humble, or the act of long standing and in the context
of solāt it implies a duā’ offered during that long stand after the rukū’
following the i’tidal in last raka’ah. A Hadith narrated from Jabir bin
Abdullah (radhiallāhu‘anhu), which says that the Prophet (sallallāhu ‘alayhi
wa sallam) said:“The best of solāh is the long standing al-qunūt” (Muslim, 1257). It would be worthy to recite a Dzikir or a du'a in
that long stand. More so with the content of duā al-qunūt is about Tawhid and
submission to Allāh. If Dua Qunut is recited during calamities, it is thus
relevant today when some the ummah are facing hardship in many places.
An-Nu’man bin Bashir (radiyallāhu
‘anhu) reported that the Prophet (Sallallāhu 'alayhi wa sallam) said, “Du‘ā is worship.” [Abu Dawud]. Thus it would be appropriate
the time for the ‘long standing’ is fill with a du‘ā. Hence, undoubtedly
Imam Shafi’ie (rahimahullah) is justified in his view in categorizing Du'a
al-Qunut as Sunnah ab'adh.
Still, this is one of the
matters in which it is acceptable to have differences of opinion, and one may
either do it or leave it. The best guidance is that of Prophet Muhammad
(Sallallāhu ‘alayhi wa sallam).
Imam Shāfi’e (rahimahullāh)
said: “The
sunnahs of the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) reach, as well
as escape from, every one of us. So whenever I voice my opinion, or formulate a
principle, where something contrary to my view exists on the authority of the
Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), then the correct view is what
the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) has said, and it is my
view.”
[Related by Hakim with a continuous sanad up to Shāfi’e, as in Tarikh Dimashq
of Ibn 'Asakir (15/1/3), I’lam al- Mūqi’īn (2/363, 364) and Eqāz (p.
100).
If
‘a long standing’ at that point is indeed a Qunūt by definition then it would
be worthy to recite a du’ā with its content full in Tawhid and submission to
Allāh Almighty; and that is the content of Du’ā Al-Qunūt. In a narration
An-Nu’man bin Bashir (radiyallāhu’anhu) reported that the Prophet (Sallallāhu
‘alayhi wa sallam) said, “Du’ā is worship.” [Abu Dawud]. Thus it would be appropriate the time for the
‘long standing’ is filled with a du’ā. There are many parts on the planet today
are in turmoil effecting some of the ummah which warrants a du'a by its fellow
ummah. Thus Du’a Al-Qunut in the Solat Fajar would at minimally serve it. Undoubtedly the view of Imām Shāfi’ie (rahimahullah) was justified in
categorizing Du’ā Al-Qunūt as a Sunnah Ab’adh.
Allah the Almighty Alone Know most.
Allah the Almighty Alone Know most.
Excerpted from “The Fiqh-us-Sunnah”,
Volume 2: “ The Solāh Witr ” by Sayyid Sābiq , Via http://ymsite.com/home/]
All About The Solah
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