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 Said bin Yasar:
I was going to Mecca in the company of ‘Abdullah bin ‘Umar and when I apprehended the approaching dawn, I dismounted and offered the Witr prayer and then joined him. ‘Abdullah bin ‘Umar said, “Where have you been?” I replied, “I apprehended the approaching dawn so I dismounted and prayed the Witr prayer.” ‘Abdullah said, “Isn’t it sufficient for you to follow the good example of Allah’s Apostle?” I replied, “Yes, by Allah.” He said, “Allah’s Apostle used to pray Witr on the back of the camel (while on a journey).”
Narrated Ibn ‘Umar:
The Prophet used to offer (Nawafil) prayers on his Rahila (mount) facing its direction by signals, but not the compulsory prayer. He also used to pray Witr on his (mount) Rahila.
1. Prophet (SAW) used to pray witr while traveling. Meaning, even while you’re shortening the prayers in your travel, you still pray the witr prayer.
The majority of scholars (jumhoor ul-‘ulmeaa’) assert that salaat ul-witr (witr prayer) is a sunnah mu’akkada (confirmed sunnah that the Prophet peace be upon him, practiced consistently), and that it is not obligatory. This is based on the hadith (saying) regarding the bedouin who once came to the Prophet asking about Islam, the Prophet answered, “Five prayers within one day-and-night.” The bedouin asked, “Am I obliged to other than those?” The Prophet replied, “Unless you volunteer of your own.” (al-hadith muttafaqun alaih.)
Some scholars have said that qiyaam ul-layl (prayer at the heart of night) and salaat ul-witr are the best of the voluntary prayers (al-nawaafil). Therefore, one should consistently practice them and not neglect them. The Prophet did not neglect the prayers during night nor two rak’ah before al-fajr neither in residence nor in travel (as related in al-sunnah al-sahihah).
2. He (SAW) used to pray witr on the mount (camel). Meaning, you need not get off your car in order to pray witr.
Ibn ‘Umar (may Allaah be pleased with him) said:
“The Prophet (peace and blessings of Allaah be upon him) used to pray voluntary (nafl) prayers when riding on his camel, no matter what direction it was facing, when he came from Makkah to Madeenah.” Then Ibn ‘Umar recited this aayah (interpretation of the meaning): “And to Allaah belong the east and the west, so wherever you turn yourselves or your faces, there is the Face of Allaah (and He is High above, over His Throne)…” [al-Baqarah 2:115]
Ibn ‘Umar said: “It was concerning this that this aayah was revealed.” (Reported by al-Tirmidhi, 2883; he said, this is a saheeh hasan hadeeth)
And it (facing qiblah direction) does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is.. mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.
*The awkward moment when you can’t seem to make your keyboard type English from left to right* :/
Narrated ‘Abdullah bin ‘Umar:
The Prophet (p.b.u.h) said, “Make witr as your last prayer at night.”
Time for witr starts with `Ishaa’ and ends with dawn. One may pray it in whatever part of the night he wishes. What’s important is to make it the last prayer of the night. So for example, you plan to sleep right after `Ishaa’ and wake up for Fajr directly, then you must pray witr before going to sleep. But if you intend to wake up for Tahajjud, then don’t pray the witr prayer before sleeping. When you get up for the Night Prayer, pray your nawafil and then your witr. After that, pray Fajr when the time comes. So that witr remains your last prayer of the night.
Now the question is, if one prays after witr, is it like not allowed at all? Some say it’s okay to do it, some say it’s not.
But the correct view is that one may pray nawafil after witr, BUT one must not repeat witr. Here’s a very comprehensive answer:
There is nothing wrong with the person who prays Witr in the first part of the night or the middle of the night offering any naafil prayers he wants after Witr, even though it is mustahabb for the last of his prayer at night to be Witr. In this case he should not repeat Witr, rather the Witr that he prayed at the beginning of the night is sufficient.
It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make the last of your prayer at night Witr.” Narrated by al-Bukhaari, 998; Muslim, 749.
And it was narrated that that Talq ibn ‘Ali said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “There should not be two Witrs in one night.” Narrated by al-Tirmidhi, 470; al-Nasaa’i, 1679; Abu Dawood, 1439. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 7567.
Ibn Hazm said in al-Muhalla, 2/92, 93:
Witr at the end of the night is better, but whoever prays Witr at the beginning of the night, that is fine. It is permissible to pray after Witr but one should not repeat Witr.
Al-Nawawi said in al-Majmoo, 3/512:
If a person prays Witr then he wants to offer a naafil prayer etc at night, that is permissible and is not makrooh, but he should not repeat Witr. The evidence for that is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who was asked about the Witr of the Messenger of Allaah (peace and blessings of Allaah be upon him). She said: “We used to prepare his siwaak (tooth stick) and water for wudoo’ for him, then Allaah would cause him to wake up at any time He willed at night. He would use the tooth stick, do wudoo’ and pray nine rak’ahs, in which he would not sit except in the eighth, when he would remember Allaah, glorify Him and make du’aa’. Then he would get up without saying salaam, and pray the ninth rak’ah. Then he would sit down and again remember Allaah, glorify Him and make du’aa’. Then he would say a salaam that we could hear, then he would pray two rak’ahs after that, whilst sitting down.” Narrated by Muslim; this is part of a lengthy hadeeth, which is to be understood as meaning that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after Witr to show that it is permissible to pray after Witr.
And Allaah knows best.
Here’s the complete title of this post: Y U NO WAKE YOUR SPOUSE UP FOR TAHAJJUD/WITR?
Narrated ‘Aisha :
The Prophet (p.b.u.h) used to offer his night prayer while I was sleeping across in his bed. Whenever he intended to offer the Witr prayer, he used to wake me up and I would offer the Witr prayer too.
It is highly recommended that one wakes up one’s own partner for this prayer. Abu Hurairah quoted the Prophet (peace and blessings be upon him) as saying:
“May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face.” (Ahmad)
The Prophet (peace and blessings be upon him) also said:
“If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah.” (Abu Dawud.)
May Allah give us the tawfeeq:
- to have spouses who don’t mind water being sprinkled on their faces while they’re sleeping. :P
- and to follow this beautiful Sunnah of the Prophet (SAW). <3
Y U NO? That was random..
When to pray witr? Should I offer it right after `Ishaa’ or delay it? And how far can I delay it? Is there an ending time for witr?
Well, you know how it goes. Please keep reading..
Allah’s Apostle offered Witr prayer at different nights at various hours extending (from the ‘Isha’ prayer) up to the last hour of the night.
Time for witr starts with `Ishaa’ and ends when dawn begins. More on it here.
The Timing of Witr:
It starts when a person has prayed ‘Isha’, even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allaah has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” Narrated by al-Tirmidhi, 425; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Is it better to offer this prayer at the beginning of its time or to delay it?
The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadeeth of Jaabir (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” Narrated by Muslim, 755.
Al-Nawawi said: This is the correct view. Other ahaadeeth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadeeth, “My close friend advised me not to sleep without having prayed Witr.” This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night). Sharh Muslim, 3/277.
Some additional ‘fiqh‘ points:
- you forgot to pray witr, or kept sleeping till Fajr? Read answer here.
- you were praying witr right before dawn, and Fajr adhaan was called. Read answer here.