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Title of the study: The Narrations About the Qunoot Supplication Made in the Witr Prayer, From a Hadeeth Perspective, and From a Fiqh Perspective

Name of the author: Muhammad ibn ‘Umar ibn Saalim Baazmool

The study consists of two main parts:
Part One: The Narrations Along With a Discussion of Their Authenticity
Part Two: The Issues Related to the Qunoot Supplication Made in the Witr Prayer

The author gathered all of the authentic narrations from the Prophet (sallallaahu ‘alayhe wa sallam) and the statements of his companions related to the qunoot of witr prayer.  He then classified them into categories of authenticity, so as to distinguish between the acceptable and unacceptable ones, which allowed the founding principles of the study to be based solely on the issues related to the qunoot of witr prayer.  He gathered what has been mentioned about the subject in the well-known schools of fiqh, along with the Thaahiriyyah School.  The author then went back and researched the issues one by one, according to the authentic narrations, using the methodology of the people of knowledge and their way of research, argumentation, and deduction.

Some of the conclusions reached in the study are as follows:

• The qunoot of witr may be performed all year round.

• The way of the Prophet (sallallaaghu ‘alayhe wa sallam) was to perform it sometimes and leave it sometimes.

• Continuation with it every night is confirmed for the nights of the last half of Ramadhaan, beginning with the sixteenth night.

• The qunoot is to be left off in the first half of Ramadhaan if the prayer is made in congregation with the people.  This is indeed an abandoned Sunnah, and unknown to many.

• It is permissible to make the qunoot in the first and second half of Ramadhaan.

• The qunoot of witr may be made before or after the rukoo’, while it is best done before it.

• From the abandoned Sunnahs is to pronouce takbeer (“Allaahu akbar”) before and after the qunoot when making the qunoot before the rukoo’.

• From the Sunnah is that the imaam of the prayer raises his voice with the supplications of qunoot, and the followers say “aameen.”

• According to the Sunnah, the qunoot supplication is not to be long, and restricting one’s self to what has been reported on the Prophet (sallallaahu ‘alayhe wa sallam) is best, as it would also be permissible to prolong it with other established phrases.

• There is nothing obliging the people to make the qunoot a certain way, rather any way is permissible, and the best way is that which has been reported.

• It is from the sunnah for the imaam of the people to not make qunoot in the first half of Ramadhaan, to make it in the last half, and to supplicate against the disbelievers in the qunoot.

• It is permissible to raise the hands with the qunoot supplication, to leave them down at the sides, or to raise them for the first part and leave them down for the last part.  All of this is permissible.

• It is not permissible to wipe the face with the hands after the qunoot.

• It is permissible to send prayers on the Prophet (sallallaahu ‘alayhe wa sallam) in the qunoot supplication.

• ‘Abdullaah ibn Mas’ood and Ubayy ibn Ka’b (may Allaah be pleased with them both) conveyed the most narrations about the qunoot supplication in the witr prayer.

• The prayer that resembles the witr prayer most is Maghrib, as Maghrib prayer is the witr of the daytime.

• Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer.  This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it.

The author hopes that he has done justice to the subject, and that he has helped to revive the methodology of the people of the knowledge in research, gathering the evidences, accepting and rejecting them due to their authenticity, and then making conclusions based on them.

May Allaah grant the author success, guidance, and firmness.

[from the abstract of a study submitted to Umm al-Quraa University by Shaykh Muhammad Baazmool]

Are the hands to be raised for the qunoot supplication?

The following is legislated for the qunoot supplication:

1) To raise one’s hands;

2) To leave them down at one’s sides;

3) To raise them for the first part of the qunoot and leave them down at one’s sides for the latter part.

Evidence (corresponding to the numbers above):

1) The Prophet (sallallaahu ‘alayhe wa sallam) used to raise his hands in his qunoot an-naazilah, supplicating against people. [Saheeh: Ahmad 3/137, al-Mu'jam as-Sagheer, and al-Bayhaqee in Dalaa'il an-Nubuwwah and as-Sunan al-Kubraa. See also: Irwaa' al-Ghaleel (2/181)].

And ‘Abdullaah ibn Mas’ood used to raise his hands with the qunoot.

2) az-Zuhree narrates, referring to the actions of the Companions: “They did not used to raise their hands in Witr in Ramadhaan.”
3) az-Zuhree narrates that Ibn Mas’ood used to raise his hands in Witr, and the afterwards leave them at his sides.

[Moosaa: The action of Ibn Mas'ood is relevant here since he was a Companion and this issue is tawqeefee, restricted to evidence, so he would not have done things in the salaah from his own opinion, rather he learned it from the Prophet (sallallaahu 'alayhe wa sallam).  And Allaah knows best.]

Is the qunoot and the saying of “Aameen” by the followers to be done aloud?

[Summary]

Since there are no reports mentioning that they used to say “Aameen” behind their imaam during the qunoot of witr, then it can be established by way of their action in the qunoot an-naazilah (supplication against people in the obligatory prayers), since their saying “Aameen” behind the imaam in that prayer (*) is something done in an obligatory prayer, and it is established that it was done in Maghrib, which is the obligatory witr, thus it would be permissible to do it in a non-obligatory prayer, based on the principle mentioned in the abstract:

…Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer.  This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it…

(*) As established in a hasan hadeeth collected by Ahmad (2746), Aboo Daawood (1443), Ibn Khuzaymah (618), al-Haakim (1/225), and al-Buyhaqee in as-Sunan al-Kubraa (2/200).  It was authenticated by al-Haakim, Ibn Khuzaymah, and al-Albaanee (Irwaa’ al-Ghaleel:2/163).

And Allaah knows best.

Written by Moosaa ibn John Richardson

Missing the Maghrib Prayer due to breaking fast by Sheikh Bin Baaz, may Allah have mercy upon him.

Questioner says:

In Ramadan I do not pray Maghrib with the congregation and that is because of the farness of the masjid and me being preoccupied with breaking fast. Keeping in mind that I pray all the rest of the obligatory prayers in the masjid with the congregation. So what is the ruling on this? May Allah reward you with good.

Answer: That which is obligatory upon you is to pray Maghrib in the masjid just like all the rest of the obligatory prayers if you are capable and you hear the call. Due to the saying of the Prophet, sallahu ‘alayhi wasallam: (Whoever hears the call and doesn’t come, then he has no prayer except for an excuse.) It was said to Ibn ‘Abbaas, may Allah be pleased with them both, what is the excuse? He said: Sickness or fear.

And in Saheeh Muslim, the Prophet, sallahu ‘alayhi wasallam, was asked by a blind man: (Oh Messenger of Allah, I do not have anyone to lead me to the masjid so is there any leave for me to pray in my home? The Prophet, sallahu ‘alayhi wasallam, said to him: Do you hear the call for prayer? He said: Yes. The Prophet, sallahu ‘alayhi wasallam, said: Then respond to it.) And in another narration other than Muslim, he, sallahu ‘alayhi wasallam, said: (I do not find any leave for you (i.e. to do otherwise.)

So if the Prophet, sallahu ‘alayhi wasallam, didn’t permit for a blind person who doesn’t have anyone to guide him (to the masjid), nor did he, sallahu ‘alayhi wasallam, pardon him, then what about one who is (totally) capable of going to the masjid to pray and can see?! He is first and foremost not going to be excused.

So if you hear the call (i.e. the athaan), it is upon you to race (towards it). Eat from that which is easy for you from the fatoor (breakfast); three dates, five dates, whatever is easy then head for the prayer.

The Prophet, sallahu ‘alayhi wasallam, and his Companions, may Allah be well pleased with them, used to break their fast then head out for the prayer (in jamaa’ah). Hence, you must do likewise. Break your fast with that which Allah makes easy for you then proceed to the prayer. However if the masjid is distant from you and you don’t hear the athaan because of that, then you are excused. But if you drive to it (i.e. the prayer) and bear the difficulty (in that) it will be more virtuous and greater for your reward. And the intent by athaan is the normal athaan without the loudspeakers. The one where the voice is heard by the normal athaan and upright voice, the one when the voices subside (it) can be heard from your place (i.e. where you are at).

As for it -the athaan- being heard by way of the loudspeakers and it is far and you only hear it by way of that, then this doesn’t concern you if it is far away. However if you were to go and endure the hardships or by driving in a car this is better for you and more superior.

Source: http://www.binbaz.org.sa/mat/15754
Translated by: Abu Fouzaan Qaasim

Taken from : Missing the Maghrib Prayer due to breaking fast by Sheikh Bin Baaz.pdf (37 KB)

Beware of slacking in acts of worship during the Month of Ramadan
by Sheikh Muhammad ibn Saalih al-’Uthaymeen, may Allah have mercy upon him.

All praise is due to Allah, much blessed praise. I bear witness that no one has the right to be worshipped except Allah alone having no partners.

And I bear witness that Muhammad is His Slave and Messenger. Allah sent him with the guidance and the religion of truth, aided him against his enemies and thus he vanquished them with a severe vanquishing. So all the praise is for Allah, the Lord of all that exist and may peace and blessings be upon our Prophet Muhammad, his family, companions and all those who follow them in goodness until the Day of Judgment.

As for what follows:

O Mankind: How many of a people wish to reach the Month of Ramadan but do not reach?!

How many of a people were thinking about fasting Ramadan but did not get the chance to fast it?!

How many a people are in their grave(s) depending upon their deeds, incapable of adding a single good deed to his good deeds or able to diminish a single evil deed from his evil deeds?!

But you, Allah has favored you to reach this virtuous month, therefore take advantage of it by doing righteous actions that draw you closer to Allah! Seize this happening with a good intention and sincerity to Allah, ‘azza wa jall, and properly following His Messenger, sallahu ‘alayhi wasallam.

O Muslims! Indeed many of the people are (very) heedless in this Month. They spend their nights in senseless matters that do not contain any benefit in them. Rather, these matters could quite well be detrimental for them. They loiter around in the market places waiting for suhoor (pre-dawn meal) until when the time for suhoor comes; they eat and may even over sleep the fajr prayer. As regards their day(s), majority of them are spent sleeping. They don’t benefit from them. And this, by Allah, is (without question) bereavement. Certainly, this time period, rather this magnificent season is for gain and profit; the individual seizes this opportunity to get closer to Allah, ‘azza wa jall.

For indeed, the successful one is him who is able to turn habits into worship and the neglectful one turns his acts of worship into habits. (TN: May Allah help us!!!) The successful one has the ability to turn his regular activities into acts of worship.

And I am going to present an example for you to tread upon its method:

This suhoor (pre-dawn meal) that the individual eats at the end of the night, many of the people eat it out of hunger and so they do not (fully) achieve that which is found contained in it from reward. However, if they were to ponder (about this) they would surely find in it much good.

From the many beneficial and good things that are found in this suhoor are:

Firstly: In it is implementation of the commandment of the Prophet, sallahu ‘alayhi wasallam, where he said: (Eat the pre-dawn meal, for indeed in the suhoor is barakah (blessing).)

Secondly: In it is following the Messenger of Allah, sallahu ‘alayhi wasallam. Because from his, sallahu ‘alayhi wasallam, guidance is that (he used to eat the pre-dawn meal and he would delay his suhoor.) And Allah, ‘azza wa jall, has said :{ Indeed in the Messenger of Allah you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day and remembers Allah much.}33:21

Thirdly: (It is a separation between the fasting of the Muslims and the fast of the People of the Book from the Jews and Christians.) Because the Jews and Christians eat suhoor in the middle of the night (midnight). Because their days start at midnight. As for the Muslims then they eat the suhoor at the end of the night because their fasting begins when the day enters. Thus it is more favored for the pleasure of Allah, ‘azza wa jall, and coincides stronger with the truth. That is because fasting is only during the day and the day doesn’t commence except after the rising of the fajr. And from that which is well-known is that differentiating ourselves from the disbelievers is a desired matter. It is befitting for the Muslims to distinguish (themselves) from the disbelievers especially in the aspects worship and their objectives. This is why the Prophet, sallahu ‘alayhi wasallam, said: (Whoever resembles a people he is from them.)

Fourthly: In this suhoor is taking enjoyment in the blessings of Allah, ‘azza wa jall, and taking enjoyment in the blessings of Allah is beloved to Allah. Allah, The Most High, certainly: (loves for His Slaves to show the traces of His blessings upon them.) And the trace of the blessings of Allah upon us with this food is for us to take pleasure and enjoyment in it.

Fifthly: In it is seeking assistance upon fasting which is one of the pillars of Islaam. And whatever is an assistant upon obedience is obedience itself. So these five matters about suhoor, many of the people are remiss about them and do not pay heed to them nor do they perceive them. But rather, they eat the suhoor merely out of hunger. And for this reason, I hope from you all and I advise you all and myself that we be upon wakefulness and (in) remembrance and that we enjoy that which Allah has bestowed upon us and to keep in mind these beneficial things that are in them from goodness.

O Muslims! Verily a person (if he performs ablution in his home then leaves for the masjid and the only thing that brings him out is the prayer, he does not take a step except that Allah raises him by it a darajah (level/degree) and removes from him by it a sin.)

How many are there of footsteps; and how many are there of levels and degrees; and how many are there of sins; however it is upon us to be conscious of this in our exiting from our homes going to the masaajid in order (for us) to seek the reward from Allah, ‘azza wa jall.

Indeed there is much good in this Month (i.e. of Ramadan) and in other than it so take (full) advantage of this opportunity, may Allah bless you all. Don’t waste away your time and lives in play and amusement. For indeed the intentions allow a person to reach lofty ranks.

Source: http://www.sahab.net/home/index.php?Site=News&Show=595
Translator: Abu Fouzaan Qaasim

Taken from http://j.mp/9Qh3IK

Questioner inquires:  What is the Muslim Woman’s agenda in Ramadan so that she can worship Allah by way of it and at the same time complete the services of the people of her household?

Sheikh Sulaymaan ar-Ruhaylee, may Allah preserve him, answers: We say that the Muslim Woman’s agenda is that of the (Muslim) Mans. However the Muslim Women increases in worship.

• That is because when the women strives in the service of her husband and the members of her household and she prepares food for them that which will sufice them, then she is in obedience to Allah, ‘azza wa jall, provided that she seeks the reward from Allah. Therefore, in this is a reward for her and also an increasement for her good deeds.
• And it is befitting for the Muslim Women when she is preparing the food that she busys her tongue with the rememberance of Allah. So while she is cooking she glorifies Allah, while she is cooking she is saying tahleel (Laa ilaaha illa Allah/ None has the right to be worshipped except Allah), while she is cooking she is remembering Allah and in that she will have a tremendous reward.
• (Like this) preparing food will never divert her from the obedience of her Lord, Glorified is He, during the day of Ramadan.

So congratulations to the Muslim Women who services her husband and the members of her household and she seeks the reward from Allah, ‘azza wa jall, and by that she does not become heedless concerning the rememberance of Allah and she performs what she is capable of doing from the different acts of worship during the day of Ramadan. For indeed she has achieved a great success.

Source: http://www.sahab.net/forums/

Al ‘Allaamah Ibn ‘Uthaymeen, may Allaah have mercy upon him, was asked:

In Kuwait, we have a sermon after four Rak’ahs of Salaatul Qiyaam, is this permissible? If it is permissible, how should this sermon be given?

He responded:

My opinion is that you should not do it.

Firstly:  It is not from the guidance of the Salaf.

Secondly:  Some people may want to pray Tahajjud and return home, and doing so may be a hindrance for them because it forces them to listen to the sermon. If a sermon is not accepted, its harm is greater than its benefit, this is why the Prophe (Sallalahu Alaihi wa Sallam) – used to draw the companions he used to give sermons to, he wouldn’t burden them and be repetitive.

So I see that leaving it is better. If the Imaam would like to give a sermon, he should give it at the end, when the prayer is finished.

He was also asked:

What is the ruling of constantly giving a sermon in the midst of Salaatul Taraweeh?

The Shaykh, may Allaah have mercy upon him, responded:

As for giving a sermon then no, because this is not from the guidance of the Salaf. But the Imaam may give a sermon if needed or if he would like to, after the Taraweeh. If he intends worship by doing so it is an innovation, and the sign that he intends worship by it, is that he continues doing it every night.

Furthermore we say; why my brother, are you giving a sermon to the people? Some people may have work to do and would like to finish the prayer so that they may have implemented the saying of the Messenger:

“Whoever stands in prayer with the Imaam until he finishes would receive the reward of a whole night in prayer.”

If you yourself love to give a sermon, and half of the people in the Masjid also love this, rather three quarters of them do, do not constrain one quarter of the people for the sake of three quarters. Didn’t the Messenger (Sallalahu Alaihi wa Sallam) – say:

“If one of you were to lead the prayer then make it light, for indeed there are weak, ill and people with needs praying behind you.”

Or as was stated by the Messenger (Sallalahu Alaihi wa Sallam), meaning do not compare the people to yourself or to others who love the sermon, compare the people with what makes them at ease. Pray the Taraweeh with them, and if you finish and the people finish, then say what you wish.

We ask Allaah to bless us and you with beneficial knowledge, and righteous actions.

[Liqaa al baab al Maftooh: 118]

Al ‘Allaamah al Albaanee, may Allaah have mercy upon him, was asked:

Is it permissible for the Imaam of the Masjid to give a sermon between Rak’ahs during Salaatul Taraweeh?

He responded: It can be permissible and it can be impermissible. If it is concerning drawing people’s attention to an immediate issue, warning them, ordering with good and forbidding from evil concerning it, then it is an obligation. As for it being taken as a habit that is always practiced, then this is contradictory to the Sunnah.

[Silsilat al Hudaa wan Noor: 656]

He also said: The night prayer during Ramadaan was legislated in order to draw closer to Allaah the Mighty and Majestic with prayer, this is why I do not see that Salaatul Taraweeh should be mixed with knowledge or teaching and so on, Salaatul Qiyaam should be the only worship performed. As for knowledge, then it has its time, and it is not specified to any specific time, rather the best interest of the students should be taken into consideration.

This is the basis, and I intend by is to clarify that whoever makes a habit out of teaching people between every four Rak’ahs during Salaatul Qiyaam for example, then this is a newly innovated matter that contradicts the Sunnah.

[Silsilat al Huda wan Noor: 693]

Related Links:

• The Excellence of Optional (Tawawih) Prayer during Ramadan - Riyadh ul Saleheen
• The Night Prayer in Ramadhan – by Shaik Nasiruddin Albanee [PDF] – Al-Ibaanah eBooks
• The Way to Perform the Night Prayer – Salaat at-Taraaweeh – by Shaik Nasiruddin Albanee

Ibn Taymiyah on Seeking Laylatul-Qadr
A fatwa from Ibn Taymiyah on Why we should seek Laylatul-Qadr on all of the last ten nights of Ramadan.

Read and download here.

Jazakallah Khair brother Abû Abdillâh Owais Al-Hâshimî who translated and uploaded the file

Questioner:

When the fasting person falls into a sin and he is prohibited from that sin he will say, “Ramadan Kareem”. So what is the ruling concerning this phrase and what is the ruling concerning this behavior?

Sheik Uthaymeen: said:
The ruling concerning this is, this phrase “Ramadan Kareem” is not correct, and the only phrase that should be said is “Ramadan Mubarak” or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam.

And it is as though the one who said this thinks that due to the nobility of this month it is permissible to commit sins. And that is in opposition to what the people of knowledge have said (for they have said) that the sins are multiplied if they are done during virtuous times or noble places so this is the opposite of what this person has pictured. And they have said that it is incumbent upon the person to have Taqwaa of ALLAH the Mighty and Majestic during every time and in every place especially during virtuous times and in noble places. And ALLAH the Mighty and Majestic says

{Oh you who believe fasting has been prescribed for you like it was prescribed for those before you that you may obtain Taqwaa.}

So the wisdom behind the obligation of fasting is to gain Taqwaa of ALLAH the Mighty and Majestic by doing what He has ordered and avoiding what He has prohibited. And it has been established that the Prophet peace and blessing be upon him said “Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink”.Therefore fasting is worship for ALLAH and cultivation for the soul and a safeguard for it from the prohibitions of ALLAH. And it is not like this one without knowledge has said that due to the nobility of this month and its blessing, sinning is allowed in it.

Arabic: http://www.sahab.net/forums/showthread.php?threadid=338908
English: http://www.salafitalk.net/st/viewmessages.cfm?Forum=24&Topic=4060

Fatwas > Ramadan Fatwas >

Q 2: I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.

We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.

A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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The first question of Fatwa no.  6355

Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan, under the excuse that he is very tired and cannot complete his Sawm on that day? If he is required to make up for that day, can he make up for it after yet another Ramadan passes?

A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) – someone who is a sane, adult, healthy, resident (non-traveling) Muslim – to break their Sawm during the daytime in Ramadan.

If they experience hardship and are forced by to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship.

Then they have to abstain from all that breaks Sawm (Fast) for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted.

Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

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Fatwas > Ramadan Fatwas > Fifteen-year-old youth breaks Sawm during the daytime in Ramadan

Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?

A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her. You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.

( Part No : 10,Page No:341)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member                             Chairman
`Abdullah ibn Qa`ud     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : Fatwas > Ramadan Fatwas >

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