Abandoned Sunnan for Witr in Ramadan, by Muhammad ibn 'Umar Bazmoul

[Maher.ibn.Ahmad.Attiyeh]

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

Abandoned Sunnan for Witr in Ramadan, Taken from Ahadeeth and Atharr about Qunootil Witr, by Muhammad ibn 'Umar Bazmoul (hafidhahullaah)


1. The Qunoot is to be left off in the first half of Ramadan if the prayer is in congregation with the people. This is indeed an abandoned Sunnah, and unknown to many.*

* Ibn Seereen (rahimahullaah) said:

Ubay used to lead the people in prayer during the time of 'Umar (radiallaahu 'anhu) in Ramadan. When the half of Ramadan passed, he would do Qunoot aloud after the [Ruku']. And when the 20th night of Ramadan passed, he would go to his family. Then Abu Haleemah Mu'adh would lead the people in prayer. He performed the Qunoot during the last ten days of Ramadan.

[Musanaf Abdur Razzaq 7724. Hasan Lee Ghayree hi]

*Nafi' (rahimahullaah) narrated that Ibn 'Umar (radiallaahu 'anhumma) didn't peform qunoot in the witr prayer until the middle of Ramadan. [Al-Bayhaqi in Kubara 2/498 the isnad is Saheeh]


2. From the abandoned Sunnat is to pronounce the takbir before and after the Qunoot when making Qunoot before the Ruku.**

**Ibrahim (rahimahullaah) said: "When you have finished reciting the Qur`an, say Takbir. Then (after the Qunoot) say Takbir and bow." [Ibn Abee Shaybah 2/ 307]

Muhammad Bazmoul (hafidhahullaah wa baarak Allaahu fee) said:

It's authentically reported that 'Umar ibn Khattab, 'Ali, and Bara' (radiallaahu 'anhum) used to say takbir before the Qunoot when making it before the [Ruku'] in qunoot al-Nawazil at Fajr.

It's legislated that if a person wants to do Qunoot in witr, he should say Takbir after he reads the Quran. He says, "Allaahu Akbar." Before the Qunoot and after. This is an abandoned sunnah today, except the one Allaah has mercy on.

3. It's permissible to raise the hands with the Qunoot supplication, to leave them down at the sides, or to raise the hands for the first part and leave them down for the last part...***

***Ibrahim narrated that Ibn Mas'ud (radiallaahu 'anhu) used to raise his hands during witr, then lower them. [Musanf Abdur Razzaq 7952. Isnad Saheeh]

Muhammad Bazmoul (hafidhahullaah) said:

It's legislated to raise the hands during the Qunoot or leave them at your side. It's also legislated to raise the hands at the beginning then lower them at the end. These acts have been authentically reported on the sahabah (radiallaahu 'anhum ajma'een). Therefore all of these acts are permissible to practice.

[Maher.ibn.Ahmad.Attiyeh]

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma-ba'd

Shaikh 'Ubaid: I personally do not consider it permissible to add to this Qunut and elongate it with extra supplication due to it opposing the Sunnah

Question no. 65: During the Taraweeh prayer, whilst the Imam is reciting supplications in the final Qunut, what is the ruling regarding saying ‘ameen’ aloud after the du’aas are uttered, the raising of the hands and the extra supplications?

Answer by Shaikh 'Ubaid al-Jabiree (hafidhahullaah):

There are three parts to this question.

First, regarding saying 'ameen' behind the Imam in the prayer, if it is in the Witr prayer or in Tahajjud or this type of prayer, then there is nothing wrong with this. And you can continue doing this as it is permissible for you to say 'Ameen' behind the Imam. This is to happen when the one who prays hears the Imam say a du'aa preceeded with such as 'Allaahumma...' [or 'Rabbaana']. However, when the Imam is glorifying Allaah 'Azza wa Jal, then you do not say 'Ameen;' rather you remain quiet.

If however the Imam makes du'aa in a morning prayer, then you do not say 'Ameen,' as this is an innovation.

Secondly, regarding raising the hands during the Qunut, if this happens during a Qunut in Fajr, then you should not raise your hands - this is an innovation, although the prayer still remains correct but you shouldn't raise your hands eventhough your Imam persists in saying these supplications. ...

Thirdly regarding the extra supplications in the Qunut as in known in the Qunut of Hassan bin 'Ali (radhi Allaahu 'anhumma) that was taught to him by the Prophet sallallahu 'alayhi wa sallam himself; then this Qunut is a brief supplication. I personally do not consider it permissible to add to this Qunut and elongate it with extra supplication due to it opposing the Sunnah of statement in which the Prophet sallallaahu 'alayhi wa sallam taught his grand-son, Hassan.

Additionally, this extra wording contains false praise which innovates in the supplication and causes hardship to those who pray behind the Imam; you even find that the Imams who do this often recite this in a melody such as singing, and reciting in a beautiful voice should only be done when reciting the Qur`aan.

Source: http://en.miraath.net/content/ruling-regarding-saying-‘ameen-aloud-after-du’aas-are-uttered-raising-hands-extra

[Safdar.Khan]

For extra benefit (By Allaah's Grace & Mercy):

PROLONGING THE DUAA OF QUNOOT - Shaikh Muqbil ibn Haadee al-Waadi`ee

PROLONGING THE DUAA OF QUNOOT (Translated by Dawud Burbank)

Shaikh Muqbil ibn Haadee al-Waadi`ee was asked:

What is the ruling on the duaa in the Taraaweeh Prayer, and what is the authenticity of the hadeeth for raising the hands in the Witr Prayer- along with a mention of the evidence?

The response:
As for duaa in the Taraaweeh Prayer, lengthening it as is done, then that is an innovation, an innovation, an innovation (bid'ah, bid'ah, bid'ah). The Prophet (صلّى الله عليه و سلّم) taught al-Hasan to say:

((اللّهمَّ اهْدِنيِ فِيمَنْ هَدَيْتَ، وَعافِنِي فِيمَنْ عافَيْتَ، وَتَوَلَّنيِ فِيمَنْ تَوَلَّيْتَ، وَبارِكْ لِي فِيما أَعْطَيْتَ، وَقِنيِ شَرَّ ما قَضَيْتَ، إنَّكَ تَقْضِي وَلا يُقْضٰى عَلَيْكَ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَيْتَ، تَبارَكْتَ رَبَّناَ وَتَعَالَيْتَ))

Allaahummahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa atayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa alaika, wa innahu laa yadhillu man waalayta, wa laa ya`izzu man aadayta, tabaarakta Rabbanaa wa ta`aalayta.

(O Allaah! Continually guide me and make me amongst those whom You have guided; and make me one of those whom You save and make secure from all evils; and make me one of those whom You love, and whose affairs You take care of; and grant me blessings in all that You have given me; and save ne from the evil of what You have decreed; for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, and those who are enemies to You will never have dignity and honour. Exalted are You, O Allaah, and Supreme.)

Likewise what occurs in the Haramayn (i.e.Makkah and al-Madeenah) with regard to prolonging that, then it is not legislated; and the best way is the way of Muhammad (صلّى الله عليه و سلّم).

As for raising the hands, then it is reported by way of Abdullaah ibn Naafi ibn Abil-Amyaa, and he is weak (daeef); and it occurs in the Musnad of Imaam Ahmad as a hadeeth of Anas, and its basis occurs in the two
Saheehs, but it does not mention raising the hands, so we are in doubt as to its establishment; so raising the hands in the du`aa of Qunoot is not legislated.

[Tuhfatul-Mujeeb `alaa Asilatil-haadir wal-ghareebý(pp.137-138) of Shaikh Muqbil.]

*****

سئل الشيخ مقبل بن هادي الوادعي : ما حكم الدعاء في صلاة التراويح،وما صحة حديث رفع اليدين في الوتر مع ذكر الأدلة ؟
الجواب: أما الدعاء في صلاة التراويح بذلك التطويل فبدعة، بدعة بدعة، والنبي صلى الله عليه وعلى آله وسلم علّم الحسن أن يقول: ((اللّهمّ اهدني فيمن هديت، وعافني فيمن عافيت، وتولّني فيمن تولّيت، وبارك لي فيما أعطيت، وقني شرّ ما قضيت، إنّك تقضي ولا يقضى عليك، وإنّه لا يذلّ من واليت، ولا يعزّ من عاديت، تباركت ربّنا وتعاليت)). وكذا ما يحدث في الحرمين من ذلك التطويل فليس مشروعًا، وخير الهدي هدي محمد صلى الله عليه وعلى آله وسلم .
أما رفع اليدين فإنه من طريق: عبدالله بن نافع بن أبي العمياء، وهو ضعيف. وجاء في "مسند الإمام أحمد" من حديث أنس ولكن أصله في "الصحيحين" وليس فيه رفع اليدين، فنحن في شكّ من ثبوتها. فرفع اليدين في دعاء القنوت ليس بمشروع.
(تحفة المجيب على أسئلة الحاضر و الغريب:ص138-137 )

[Maher.ibn.Ahmad.Attiyeh]

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma-ba'd


From Shaikh Al-'Uthaimeen's highly beneficial explanation of the Du'aa of Qunoot ------> http://www.tarbiyyahpublishingonline...a%20Qunoot.pdf

it becomes clear there is scholarly ikhtilaaf regarding the issue of adding additional du'aa to the legislated Qunoot.


Shaikh al-'Uthaimeen (rahimahullaah) was asked (on page 24):

Q: Is it permissible to add additional words to this Du'aa, which the Prophet (salallaahu 'alayhi wa sallam) taught al-Hasan Ibn 'Alee?


A: There is no problem should a person wish to increase this Du'aa of Qunoot during the Witr prayer with additional words. If he were alone (in prayer), then he may also make Du'aa with whatever he likes. However, it is preferable for a person to choose comprehensive and general supplications as the Prophet (salallaahu 'alayhi wa sallam) used to supplicate with comprehensive, general supplications, and other times would supplicate with ones that are more specific. It is also incumbent upon the Imaam not to prolong it upon the people so not as to put a burden or hardship upon them.16

16- Taken from “Majmoo’ Fataawaa wa Rasaail” (14/138).

[Maher.ibn.Ahmad.Attiyeh]

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma-ba'd

And here's what Shaikh Muqbil (rahimahullaah) said:

PROLONGING THE DU'AA OF QUNOOT (Translated by Dawud Burbank)

Shaikh Muqbil ibn Haadee al-Waadi`ee was asked: What is the ruling on the duaa in the Taraaweeh Prayer, and what is the authenticity of the hadeeth for raising the hands in the Witr Prayer- along with a mention of the evidence?

The response:

As for du'aa in the Taraaweeh Prayer, lengthening it as is done, then that is an innovation, an innovation, an innovation (bid'ah, bid'ah, bid'ah). The Prophet (صلّى الله عليه و سلّم) taught al-Hasan to say:

((اللّهمَّ اهْدِنيِ فِيمَنْ هَدَيْتَ، وَعافِنِي فِيمَنْ عافَيْتَ، وَتَوَلَّنيِ فِيمَنْ تَوَلَّيْتَ، وَبارِكْ لِي فِيما أَعْطَيْتَ، وَقِنيِ شَرَّ ما قَضَيْتَ، إنَّكَ تَقْضِي وَلا يُقْضٰى عَلَيْكَ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَيْتَ، تَبارَكْتَ رَبَّناَ وَتَعَالَيْتَ))

Allaahummahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa atayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa alaika, wa innahu laa yadhillu man waalayta, wa laa ya`izzu man aadayta, tabaarakta Rabbanaa wa ta`aalayta.

(O Allaah! Continually guide me and make me amongst those whom You have guided; and make me one of those whom You save and make secure from all evils; and make me one of those whom You love, and whose affairs You take care of; and grant me blessings in all that You have given me; and save ne from the evil of what You have decreed; for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, and those who are enemies to You will never have dignity and honour. Exalted are You, O Allaah, and Supreme.)

Likewise what occurs in the Haramayn (i.e.Makkah and al-Madeenah) with regard to prolonging that, then it is not legislated; and the best way is the way of Muhammad (صلّى الله عليه و سلّم).

Allaah knows best.