This is the last post from Kitaab-ul-Witr. Alhamdulillah, it was covered in detail. We start Kitaab-ul-Istisqaa’ [Book of Invoking Allah fro Rain] tomorrow inshaAllah.
Narrated Muhammad bin Sirin:
Anas was asked, “Did the Prophet recite Qunut in the Fajr prayer?” Anas replied in the affirmative. He was further asked, “Did he recite Qunut before bowing?” Anas replied, “He recited Qunut after bowing for some time (for one month).”
I asked Anas bin Malik about the Qunut. Anas replied, “Definitely it was (recited)”. I asked, “Before bowing or after it?” Anas replied, “Before bowing.” I added, “So and so has told me that you had informed him that it had been after bowing.” Anas said, “He told an untruth (i.e. “was mistaken,” according to the Hijazi dialect). Allah’s Apostle recited Qunut after bowing for a period of one month.” Anas added, “The Prophet sent about seventy men (who knew the Quran by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah’s Apostles (but the Pagans broke the treaty and killed the seventy men). So Allah’s Apostle recited Qunut for a period of one month asking Allah to punish them.”
Narrated Anas bin Malik:
The Prophet recited Qunut for one month (in the Fajr prayer) asking Allah to punish the tribes of Ral and Dhakwan.
The Qunut used to be recited in the Maghrib and the Fajr prayers.
Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
Before or After Rukoo`?
Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa (23/100):
With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.
Raising the hands is mentioned in a saheeh report from ‘Umar (may Allaah be pleased with him), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).
The worshipper should raise his hands to chest height and no more, because this du’aa’ is not a du’aa’ of supplication in which a person needs to raise his hands high. Rather it is a du’aa’ of hope in which a person holds out his palms towards heaven… The apparent meaning of the scholar’s words is that the worshipper should hold his hands close together like a beggar who asks someone else to give him something.
Qunoot in Witr
The version which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la munji minka illa ilayk.”
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom 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 humiliated 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 from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as saheeh by al-Albaani in al-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet (peace and blessings of Allaah be upon him) used to say at the end of Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika (O Allaah, 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.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by al-Albaani in al-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) as it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.
(See Tasheeh al-Du’aa’ by Shaykh Bakr Abu Zayd, p. 460).
Qunoot in Witr Every Night?
There is nothing wrong with that. The du’aa’ of Qunoot is Sunnah and the Prophet (blessings and peace of Allah be upon him) used to recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al-Hasan, so it is Sunnah. If you recite it every night, there is nothing wrong with that, and if you omit it on some occasions so that the people will know that it is not obligatory, there is nothing wrong with that either. If the imam omits Qunoot on some occasions so that the people will know that is not obligatory, there is nothing wrong with that. When the Prophet (blessings and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him to omit it on some days. This indicates that if he does it persistently, there is nothing wrong with that.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).
Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allaah would save them. It was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika.”
(O Allaah, 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 Allaah, 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 Allaah, punish the infidels of the People of the Book who are preventing others from following Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani in al-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar).
Saying Ameen after Qunoot
It is prescribed to say Ameen during the du’aa’ al-qunoot.
It is not obligatory to say the Ameen out loud, rather it is mustahabb, just as the Ameen itself is not obligatory.
Making Qunoot Calamity-Appropriate
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (4/45): He should say Qunoot with a supplication that is appropriate to the calamity that has come. Hence the Messenger (blessings and peace of Allaah be upon him) used to say Qunoot with words that were appropriate to the calamity, and he did not say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…” as some of the common folk do. It is not narrated in any hadeeth, saheeh or da’eef, that the Messenger (blessings and peace of Allaah be upon him) ever used to say “Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…”) in obligatory prayers; rather he would offer a supplication that was appropriate to that calamity. On one occasion, he (blessings and peace of Allaah be upon him) prayed for some of the weak and oppressed people, asking Allaah to save them, until they came (to him in Madeenah). End quote.
Based on this, the worshipper should choose a supplication that is appropriate to the calamity, and say that.
Whoever says the du’aa’ of the Prophet (blessings and peace of Allaah be upon him) because it is appropriate to a calamity that has befallen the Muslim, such as saying with regard to that which has befallen us nowadays, “O Allaah, save the weak and oppressed believers in Gaza; O Allaah, help them; O Allaah, punish the Jews and Christians, and those who support and help them, severely; O Allaah, curse them; O Allaah, send upon them years like the years of Yoosuf,” has done well, because the supplication of the Prophet (blessings and peace of Allaah be upon him) is the best and most comprehensive supplication that can be offered.
And Allaah knows best.
Ahhhh! I don’t know about you, but I definitely learnt a LOT of new stuff today. Alhamdulillah. <3
Narrated Ibn ‘Abbas:
(My mother) Ummul-Fadl heard me reciting “Wal Mursalati `Urfan” (Surah 77) and said, “O my son! By Allah, your recitation made me remember that it was the last Surah I heard from Allah’s Apostle. He recited it in the Maghrib prayer. “
Narrated Marwan bin Al-Hakam:
Zaid bin Thabit said to me, “Why do you recite very short Surahs in the Maghrib prayer while I heard the Prophet reciting the longer of the two long Surahs?”
Narrated Jubair bin Mut’im:
My father said, “I heard Allah’s Apostle reciting “At-Tur” (Surah 52) in the Maghrib prayer.”
- Recite relatively longer Surahs in Maghrib prayer.
- Surah al-Mursalaat and Surah At-Tur can be recited in Maghrib prayer – because Prophet (SAW) used to do so.
These Surahs are easy to memorize as well. They have a certain ‘rhythm’, if I may say.
Narrated Rafi’ bin Khadij:
We used to offer the Maghrib prayer with the Prophet and after finishing the prayer one of us would go away and could still see as far as the spots where one’s arrow might reach when shot by a bow.
So Maghrib time starts when it’s not completely dark.
Narrated Jabir bin ‘Abdullah:
The Prophet used to pray the Zuhr at mid-day, and the ‘Asr at a time when the sun was still bright, the Maghrib after sunset (at its stated time) and the ‘Isha at a variable time. Whenever he saw the people assembled (for Isha’ prayer) he would pray earlier and if the people delayed, he would delay the prayer. And they or the Prophet used to offer the Fajr prayers when it was still dark.
- Zuhr: mid-day.
- ‘Asr: when the sun is still bright.
- Maghrib starts after sunset.
- ‘Isha: delayed till mid-night.
- Fajr: when the night ends, but it’s still dark (before sunrise).
We used to pray the Maghrib prayer with the Prophet when the sun disappeared from the horizon.
Narrated Yazid bin Al ‘Ubaid:
I used to accompany Salama bin Al-Akwa’ and he used to pray behind the pillar which was near the place where the Quran’s were kept I said, “O Abu Muslim! I see you always seeking to pray behind this pillar.” He replied, “I saw Allah’s Apostle always seeking to pray near that pillar.”
-> A pillar can be taken as a sutra. It’s a sunnah.
I saw the most famous people amongst the companions of the Prophet hurrying towards the pillars at the Maghrib prayer before the Prophet came for the prayer.
-> After the Maghrib adhaan (call for prayer), and before the Maghrib salah, hasten to pray two nawafil. Mostly because there ain’t much time in between the adhaan and salah. :)
Narrated Ibn ‘Umar:
The Prophet entered the Ka’ba along with Usama bin Zaid, ‘Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka’ba. I asked Bilal “Where did the Prophet pray?” Bilal replied, “Between the two front Pillars.”
‘Abdullah bin ‘Umar said, “Allah’s Apostle entered the Ka’ba along with Usama bin Zaid, Bilal and ‘Uthman bin Talha Al-Hajabi and closed the door and stayed there for some time. I asked Bilal when he came out, ‘What did the Prophet do?’ He replied, ‘He offered prayer with one pillar to his left and one to his right and three behind.’ In those days the Ka’ba was supported by six pillars.” Malik said: “There were two pillars on his (the Prophet’s) right side.”
Read also: Inside the Ka’bah.