❌ 21. “Whoever provides the food for a fasting person to break his fast with, he will have written for him the same reward as him (i.e. the fasting person), without anything being diminished from the reward of the fasting person.”

❌ 22. ‘My Ummah will not cease to be in a state of goodness as long as they rush to break their fast and delay their pre-dawn meal.’

☑️The ḥadīth is maḥfūth from a number of narrators, from Abū Hāzim, from Sahl Ibn Saˋd, that the Messenger of Allāh صلى الله عليه وسلم said: “The people will not cease to be in a state of goodness as long as they rush to break the fast.”*

And it does not contain the phrase “…and delay the pre-dawn meal.”

---------------
*Collected by Mālik (790), ˋAbd-ur-Razzāq (7592), Ibn Abī Shaybah (9046), Aḥmad (23258), ˋAbd ibn Ḥumayd (458), ad-Dārimī (1823), al-Bukhārī (1957), Muslim (2522), Ibn Mājah (1697), at-Tirmiṫhī (699), an-Nasā’ī (3298) and Abū Yaˋlā (7511)

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

___
◽️“Waking up for Suhūr is part of our Walā’ & Barā’.

☑️‘The difference distinguishing our fast from the fast of the people of the Book (Jews and Christians) is the suhūr meal.’ [Sahīh Muslim].

Alhamdulilāh for being different and opposing the mushrikīn! Let your children know this insha Allāh"

— Abū Bakr at-Tarābulsī (فك الله أسره).
___

Ahlus-Sunnah:
Importance of eating suhûr

Al-Muhaddith Sulaymân al-‘Alwân was asked: what is the ruling on suhûr?

He answered: it is recommended according to the 4 imâm’s and the majority of the scholars, the earlier and later [scholars].

From Anas ibn Mâlik رضي الله عنه that the Prophet صلى الله عليه وسلم said: eat suhûr, for indeed in the suhûr there is blessing. [agreed upon]

Via Ahlus-Sunnah

The supplication of the one fasting being answered: There is nothing confirmed textually concerning it

❌ 23. ‘Indeed, when the fasting person breaks his fast, he has a supplication which will not be rejected’

❌ 24. ‘There are three whose supplication is not rejected: The just ruler, the fasting person when he breaks his fast, and the supplication of the wronged person.’
[Also, the version collected by aḍ-Ḍabbī in Ad-Duˋā’ (pg. 317) and at-Tirmiṫhī (2526) ]

Also this: “The supplication of the wronged person is answered, even if he is a wicked person, because his wickedness is restricted to himself.”

--------------------
After explaining the weakness of the chains for the above narrations, it is added in the book:

Therefore, the ḥadīth does not have any chain that does not contain a defect. And the texts of the ḥadīth are muḍṭarib.

“And fasting is from the greatest means of drawing nearer to Allāh تعالى and there is hope that during it, supplication would be answered.”

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

There is nothing authentic concerning specific supplications to be said when breaking the fast, other than the supplications of eating

❌ 25. “The thirst has gone, the arteries are moist, and the reward is confirmed - Allāh willing”

❌ 26. “O Allāh, for you I have fasted, and upon Your provisions I have
broken my fast ”*

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

__
Note from Furrqat:

« اللهم لك [صمت] صمنا، وعلى رزقك [أفطرت] أفطرنا »
This Supplication upon breaking the fast is Daīf and is a mursal report.

-Shaykh Al-Muhaddith al-'Alwān
_

"The supplication (ذهب الظمأ وابتلَّت العروق...) upon breaking the fast is not Sahīh as both it's chain and matn (text) are gharīb (strange- differing from the way of reports that are commonly related), and moreover, one of the narrators of it is unknown.

Also, the supplication (اللهم لك صمت، وعلى رزقك أفطرت...) Is not Sahīh either.

And under this chapter (supplications for breaking the fast), there is nothing proven which can be relied upon/considered Sahīh.

Hence, there is no issue if the person fasting makes any dhikr or dua which they find easy, as long as one does not consider any dua/dhikr to be specific for this.

—Shaykh Al-Muhaddith 'Abdullah As-Sa'd (Twitter)

Al-Muhaddith Abû ‘Alî al-Hasanî said:

The hadîth [when breaking the fast]: The thirst has gone, the veins are moist, and the reward is secure if Allâh wills.'
‎ذهب الظمأ وابتلت العروق وثبت الأجر إن شاء الله

It is rejected, and it was rejected by al-Bazzâr, and this [hadîth] was ignored by an-Nasâ’î in [sunan] as-Sughrâ but he narrated it in [sunan] al-Kubrâ, and it was rejected by ibn Mandah.

There is no authentic hadîth concerning du’â’ when breaking the fast.

[SIDE NOTE]: This hadîth was also weakened by ‘Abdullâh as-Sa’d, ‘Abdul ‘Azîz at-Tarîfî, Muqbil al-Wâdi’î, and Sulaymân al-‘Alwân in one of two opinions. And from the earlier generations it was weakened by Abû Hâtim ar-Râzî and ad-Dâraqutnî.

—Ahlus-Sunnah

There is nothing authentic concerning the encouragement to break the fast with a specific type of food

❌ 27. ‘If one of you breaks his fast, then let him break his fast with dried
dates. If he cannot find dried dates, then let him break his fast with water; for truly water is purifying.’

❌ 28. The Messenger of Allāh صلى الله عليه وسلم used to break his fast with fresh dates before performing the prayer. If there were no fresh dates, then with dried dates. And if there were no dried dates, then he would take a few sips of water

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

WITR & QUNŪT IN RAMAḌĀN
PART 1 [A] : Authenticity of the Narrations

At-Tarīfī:

"It has not been proven from the Prophet ﷺ that he said Qunūt in Witr and more than one Imām have talked about this. Imām Ahmad has also said that nothing is confirmed from the Prophet ﷺ on this. Ibn Khuzaymah too have said the same. And that acting on that is not Sahīh either. The Hadīth of Al-Hassan ibn 'Ali has been reported by Imām Ahmad as well as at-Tirmithī: that Prophet ﷺ taught him a du'ā "اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ..." "to say in Witr". Some say this is dalīl for Qunūt in Witr.
I say: the part of this narration which states "Qunūt" is not confirmed as it comes from the way of Yūnus ibn Abū Ishāq from Burayd ibn Abī Mariyam. However there is disagreement over this as when Shuˋbah ibn Hajjāj reported from Burayd ibn Abī Mariyam, he did not make any mention of "Qunūt" in the narration. It had been mentioned just as a general du'ā. Hence, the recitation of it in Witr is not authentic. However, it has been confirmed from some among the Sahābah that they used to recite Qunūt in Witr and that they also enjoined it. This was reported from some of the Salaf, and from 'Umar ibn al-Khattāb and 'Alī ibn Abī Tālib. And from the Sahābah, this action (that they recited Qunūt) has been reported by 'Ata ibn Abī Rabāh. However there was differences of opinion regarding the Qunūt of Witr; was Qunūt recited for the whole of Ramaḍān? Or was it only for the last half? It has been reported from Az-Zuhrī and 'Abdur-Razzāq that they did not use to do Qunūt except in the last half of Ramaḍān. And this is what has been indicated by the action of 'Abdullah ibn Mas'ūd. Therefore, Qunūt is in the last half of Ramaḍān, and there are narrations from Imām Ahmad concerning this; in one it states that it was in the latter half, in another it stated that it was for the whole of Ramaḍān. What seems to be more authentic is Qunūt in the latter half, and not in the first, as the Sahābah and the Khulafah ar-Rāshidīns action indicated so." [End Quote]

[at-Tarīfī Q & A: https://youtu.be/-TVzCnC1b0w ]

This was the view of Imām Shāfi'ī, same as what An-Nawawī mentioned in 'Ar-Rauda' and what is the opinion of Ibn Sīrīn and Qatādah too.

And al-'Alwān said concerning the Hadīth of al-Hassan ibn 'Alī: "اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ..." :
The sanad (chain) is Jayyid (good). However, the part "in Qunūt of Witr" is shāz (strange; weak) [End Quote]

http://www.ahlalhdeeth.com/~ahl/vb/showthread.php?t=42619

In addition, Ibn Khuzaymah said regarding Shuˋbah ibn Hajjāj—the one who narrated without the mention of Qunūt— that he was the most trustworthy among all who narrated from Buraydah. Hence, the narration which mentions Qunūt, by way of Yūnus ibn Abī Ishāq is weak.

—Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]

https://news.1rj.ru/str/qalandhar/279

WITR & QUNŪT IN RAMAḌĀN

PART 1 [B] : Authenticity of the Narrations

❌ Al-Hasan ibn ‘Ali (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) taught me some words to say in Qunoot of Witr:

“O Allāh guide me among those You have guided, pardon me among those You have pardoned, befriend me among those You have befriended, bless me in what You have granted, and save me from the evil that You decreed. Indeed, You decree and none can pass decree upon You, and truly, he is not humiliated whom You have befriended. Blessed are You our Lord and Exalted.
[Allāhumma ihdinī fīman hadayta, wa ˋāfinī fīman ˋāfayta, wa tawallanī fīman tawallayta, wa bārik lī fīmā aˋṭayta, waqinī sharra mā qaḍayta; fa’innaka taqḍī wa lā yuqḍā ˋalayka, wa innahu lā yaṫhillu man wālayta, tabārakta rabbānā wa taˋālayta]”

Collected by ˋAbd-ur-Razzāq (4984, 4985), Ibn Abī Shaybah (6961), Aḥmad (1718), ad-Dārimī (1713), Ibn Mājah (1178), Abū Dāwūd (1425), at-Tirmiṫhī (464), an-Nasā’ī (1446), and Abū Yaˋlā (6759)

DEFECTIVE

Yūnus ibn Abī Isḥāq: His aḥādīth are muḍṭarib.

Ibn Khuzaymah said, “This narration was reported by Shuˋbah ibn al-Ḥajjāj, from Buraydah ibn Abī Maryam regarding the story of the duˋā’ and did not mention the qunūt nor the witr.” [Ṣaḥīḥ Ibn Khuzaymah (2/151) ]

And he said, “And Shuˋbah is more proficient in memorization that many from the likes of Yūnus ibn Abī Isḥāq. And it is not known, did Abū Isḥāq hear this report from Buraydah, or commit tadlīs from him. O Allāh, unless it is as some of our scholars profess in that everything Yūnus narrated from those whom his father

Abū Isḥāq narrated from is what Yūnus heard with his father from
those he narrated from:

If the report is indeed confirmed from the Prophet صلى الله عليه وسلم ,that he commanded the qunūt during the
Witr, or that he performed qunūt during the witr, then it is not permissible with me to go against the report of Prophet. And I do not know that it is confirmed.” [Ṣaḥīḥ Ibn Khuzaymah (2/152) ]

And he said, “Indeed, az-Zuhrī narrated from Saˋīd ibn al-Musayyib and Abī Salamah ibn ˋAbd-ir-Raḥmān, from Abū Hurayrah that the Prophet صلى الله عليه وسلم did not perform qunūt except to supplicate for a people against a people.”

[Ṣaḥīḥ Ibn Khuzaymah (2/153) ]

⚠️ Therefore, nothing is authentic from the Prophet صلى الله عليه وسلم concerning qunūt during the Witr.

☑️ Rather, what is confirmed is qunūt from the Companions, may Allāh be pleased with them, during the second half of Ramaḍān.

Point of benefit:
▫️Rulings concerning the qiyām [standing in night prayers] in congregation from the Prophet ﷺ

(There is no authentic ḥadīth concerning this)

It is confirmed that he صلى الله عليه وسلم prayed with them in congregation and then abandoned this.

And it is authentic that the Prophet صلى الله عليه وسلم performed qiyām by praying eleven rakaˋāt.

And it is authentic that he صلى الله عليه وسلم recited al-Baqarah, Āli ˋImrān, al-Mā’idah, and an-Nisā’ during the qiyām.

And it is confirmed that the Ṣaḥābah used to prayer twenty rakaˋāt, and it is confirmed that they used to recite hundreds of āyāt [verses].


—Shaykh al-Muhaddith Abū 'Alī al-Hārith ibn 'Alī al-Hasanī (compiled by Ustādh Abū Tālūt, Haytham al-Sayfaddīn)

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

WITR & QUNŪT IN RAMAḌĀN
PART 2: HUKM

It was also narrated from Ubayy ibn Ka‘b (may Allah be pleased with him) and a number of other Sahaabah that they did not recite Qunoot at all in Ramadan, and some of the scholars regarded it as mustahabb for the imam to omit it sometimes, so that it will be known that it is not obligatory.

Ibn ‘Abd al-Barr (may Allah have mercy on him) said: Reports that speak of reciting Qunoot in the last half of Ramadan were narrated from ‘Ali, Ubayy ibn Ka‘b, Ibn ‘Umar, Ibn Sireen, ath-Thawri, az-Zuhri, and Yahya ibn Wathaab. Ibn al-Mundhir said: … and Maalik, ash-Shaafa‘i and Ahmad…

It was narrated that al-Hasan said: ‘Umar instructed Ubayy ibn Ka‘b to lead the people in prayer, and when the first half [of Ramadan] had passed and the second half had begun, on the night of the sixteenth, they recited Qunoot and prayed against the disbelievers.

Ibn Jurayj said: I said to ‘Ataa’: Is there Qunoot in Ramadan? He said: The first one to recite Qunoot in Ramadan was ‘Umar. I said: In the last half of the month? He said: Yes.

End quote from al-Istidraak (2/76, 77)

Shaykh al-Islam Ibn Taymiyah رحمه الله said: With regard to Qunoot al-Witr, there are three scholarly views concerning it:

It was said that it is not mustahabb at all, because it is not proven from the Prophet (blessings and peace of Allah be upon him) that he recited Qunoot in Witr.

And it was said that rather it is mustahabb, as was narrated from Ibn Mas‘ood and others, and because in as-Sunan it is narrated that the Prophet (blessings and peace of Allah be upon him) taught al- Hasan ibn ‘Ali (may Allah be pleased with him) a du‘aa’ to recite in Qunoot al-Witr *

And it was said that rather Qunoot is to be recited in the last half of Ramadan, as Ubayy ibn Ka‘b used to do.

The fact of the matter is that Qunoot al-Witr is more akin to ordinary supplication that is allowed in prayer; Whoever wants to do it may do it, and whoever does not want to do it may omit it, just as a person has the choice between praying Witr with three or five or seven rak‘ahs; and if he prays Witr with three rak‘ahs, he has the choice between separating them (and praying two then one), or putting them altogether (and praying three rak‘ahs consecutively).

Likewise, he has the choice with regard to the du‘aa’ of Qunoot; if he wishes he may do it, otherwise he may omit it.

If a person leads the people in praying qiyaam in Ramadan, and recites Qunoot every night throughout the entire month, then he has done well; if he does that only in the last half of the month, he has also done well; and if he does not recite Qunoot at all, he has also done well.

End quote from al-Fataawa al-Kubra (2/119).

— islamqa.info Fatwa No. 289048

_______
Note from Furrqat:
*Regarding the authenticity of this Hadīth, please check Part 1.

WITR AND QUNŪT IN RAMAḌĀN
PART 3

DO WE RAISE THE HANDS OR KEEP THEM FOLDED IN DU'Ā QUNŪT

1) We raise the hands, and this view is from the madh’hab of Ahmad, Mâlik and ash-Shâfi’î. They authentically quote from al-Bayhaqî that ‘Umar ibn al-Khattâb would raise his hands in Qunût, and that we should follow him since he is one of the 4 rightly guided Khulafâ’ and that we generally raise our hands in Du’â’.

2) We keep them folded, and this is the view of the Ahnâf (Hanafî madh’hab), al-Hasan al-Basrî, al-Awzâ'î and others. They authentically quote ‘Abdur-Razzâq in al-Musannaf who said that az-Zuhrî said "The hands were not raised for Qunût in Ramadân" and they say az-Zuhrî met many sahâbah such as Anas ibn Mâlik, Sahl ibn Sa’d, ‘Abdullâh Ibn 'Umar and others, and he's saying that he didn't see the hands being raised during Qunût in Ramadân.

Since there’s nothing authentic from the Prophet صلى الله عليه وسلم about this, and both opinions have authentic statements from ‘Umar and az-Zuhrî, I had asked Shaykh Hârith about what is more correct and he said "I wouldn't say that any [opinion] is stronger than the other".

Additional benefit:

Shaykh Sulaymân ibn Nâsir al-‘Alwân said:

Wiping the face with your hands after du’â’ is not confirmed from the prophet صلى الله عليه وسلم and not authentic from the sahâbah, not in qunût and not elsewhere, not inside salâh and not outside it.

~ Via Ahlus-Sunnah

WITR AND QUNŪT IN RAMAḌĀN
PART 4: The Qunūt of 'Umar رضي الله عنه

[as reported by Abū Rāfī' on the authority of 'Alī ibn Zayd ibn Jud'ān, by 'Abd Ar-Razzāq in "Musannaf" ( 3ج p111-112 # 4817) ]

اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ
O Allāh! You alone we seek for help and for forgiveness

وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ
We praise You and we do not deny You.

وَنُؤْمِنُ بِكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ
And we believe in You, and we disavow and abandon those who transgress against You.

اللَّهُمَّ إِيَّاكَ نَعْبُدُ
O Allāh! You (alone) we worship.

وَلَكَ نُصَلِّي وَنَسْجُدُ
And we pray and prostrate to You.

وَإِلَيْكَ نَسْعَى وَنَحْفِدُ
And we seek to hasten (and strive without faltering) in obedience to You.

وَنَرْجُو رَحْمَتَكَ وَنَخَافُ عَذَابَكَ
And we hope for Your Mercy and we fear for Your Punishment.

إِنَّ عَذَابَكَ بِالْكَفَّارِينَ مُلْحَقٌ
Verily! Your Torment against the disbelievers will be carried out.

اللَّهُمَّ عَذِّبِ الْكَفَرَةَ
O Allāh! Torment the infidels!

وَأَلْقِ فِي قُلُوبِهِمُ الرُّعْبَ
And cast terror in their hearts!

وَخَالِفْ بَيْنِ كَلِمَتِهِمْ
And put differences in their words (break them apart)!

وَأَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ
And bring down upon them Wrath and Your Punishment!

اللَّهُمَّ عَذِّبِ الْكَفَرَةَ أَهْلَ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ
O Allāh! Torment the infidels from the people of the noscripture, those who obstruct people from Your Path,

وَيُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ
And denied Your Messenger and fought Your Awliyah.

اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ
O Allāh! Forgive the believing men and the believing women, and the muslim men and the muslim women,

وَأَصْلِحْ ذَاتَ بَيْنِهِمْ
Reconcile between them!

وَأَلِّفْ بَيْنَ قُلُوبِهِمْ
And bring their hearts together!

وَاجْعَلْ فِي قُلُوبِهِمُ الْإِيمَانَ وَالْحِكْمَةَ
And put faith and hikmah in their hearts!

وَثَبِّتْهُمْ عَلَى مِلَّةِ نَبِيِّكَ
And keep them firm upon the Millat of the Prophet!

وَأَوْزِعْهُمْ أَنْ يُوَفُّوا بِالْعَهْدِ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ
And grant them the Tawfīq to fulfill Your Covenant with them!

وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ
And grant them victory over Your enemies and theirs!
إِلَهَ الْحَقِّ ، وَاجْعَلْنَا مِنْهُمْ
O True Ilāh (God)! Let us be among them!

~Galandhaanu [Dhivehi Translation by Ustādh Muhsin]

Note by Galandhaanu:

Some of the scholars who permitted holding the Mus-haf (in voluntary prayers) also permitted reading Qunūt from a paper. This is also the Fatwā of Shaykh al-Muhaddith Sulaymān Ibn al-'Alwān [Source]

WITR & QUNŪT IN THE LAST HALF OF RAMAḌĀN

[It has been confirmed from the Sahābah that they used to recite Qunūt in the second half of Ramaḍān; starting from the night of 16]

◽️Authenticity of the narrations:
Part 1 A
Part 1 B

◽️Hukm/Ruling of Qunūt in Witr
Part 2

◽️Ruling on: raising hands/keeping them folded in Qunūt and wiping the face after Du'ā
Part 3

◽️The Qunūt of 'Umar رضي الله عنه
Part 4

Additional

◽️When to say Qunut (before or after rukū)

◽️Summary of how the Prophet ﷺ prayed Witr

◽️The virtue of praying Tawareeh behind the Imām
(also a note on praying witr early and then praying Qiyam at the end of the night)

◽️Regarding the number of raka'āt and what was recited by Prophet ﷺ and the Sahābah in Qiyām

◽️HUKM OF READING FROM THE MUS-HAF IN TARĀWĪH/ QIYĀM

◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (1)

◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (2)

☑️ A man broke his fast [intentionally] during Ramaḍān, so the Messenger of Allāh صلى الله عليه وسلم commanded him to emancipate a slave, or fast for two months, or feed sixty poor people. He said, “I cannot find [the provisions to do this].” Then a large basket of dates was brought to the Messenger of Allāh صلى الله عليه وسلم ,so he said, “Take this and give it to charity.” He said, “O Messenger of Allāh, there is none more in need than I.” The Messenger of Allāh صلى الله عليه وسلم thereupon laughed to the point where his canine teeth became visible and said, “Eat it [yourself].”
[A ṣaḥīḥ ḥadīth]


❌ 29. And it was reported by Hishām ibn Saˋd, from az-Zuhrī, from Abū Salamah similar to this from Abū Hurayrah, and he added: “And fast a day in its place.”

[It is munkar, and there is nothing authentic concerning this]


Note: Indeed, the statement that to fast a day in place of it is to be done with the kaffārah [expiation] has been confirmed from a number of the salaf such as Jābir ibn Zayd, ash-Shaˋbī, and Saˋīd ibn Jubayr.

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

The aḥādīth of applying kuḥl (dark eyeliner] during the day of Ramaḍān: There is nothing authentic concerning it


❌ 30. That he commanded the use of scented ithmid* at the time of sleep, and said, “Let the one who is fasting abstain from it.”

*Translator’s note: Ithmid is a type of stone found in the area of Hijaz, Isfahan, Morocco, and other areas, and it is powdered to make kuḥl

❌ 31. “Do not apply kuḥl during the day while you are fasting. Apply kuḥl during the night using ithmid, for it clears the vision and makes the hair [lashes] sprout.

❌ 32. “The Messenger of Allāh صلى الله عليه وسلم applied kuḥl while he was fasting.”

❌ 33. ‘My eye is bothering me. Should I apply kuḥl while I am fasting?’ He said, ‘Yes.’’

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

The prohibition of using a siwāk during the day of Ramaḍān or its permissibility: There is nothing authentic regarding this

❌ 34. “I saw the Messenger of Allāh صلى الله عليه وسلم - more often than I can count, and more often than I can enumerate - using the siwāk while he was fasting."

❌ 35. ‘From the best qualities of one who is fasting is using the siwāk.’

❌ 36. “If you fast, then use the siwāk in the early morning and do not use
the siwāk in the evening, for if the lips of the fasting person become dry, he will have a light for him on the Day of Resurrection.”

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

❌ 37. “Whoever is overwhelmed [and forced] to vomit then he does not have to make up [the fast], but whoever intentionally makes himself vomit, then he has to make up [the fast for that day].

❌ 38. The Messenger of Allāh صلى الله عليه وسلم taught me words to say during the qunūt of the Witr, “O Allāh guide me among those You have guided, pardon me among those You have pardoned, befriend me among those You have befriended, bless me in what You have granted, and save me from the evil that You decreed. Indeed, You decree and none can pass decree upon You, and truly, he is not humiliated whom You have befriended. Blessed are You our Lord and Exalted.
[Allāhumma ihdinī fīman hadayta, wa ˋāfinī fīman ˋāfayta, wa tawallanī fīman tawallayta, wa bārik lī fīmā aˋṭayta, waqinī sharra mā qaḍayta; fa’innaka taqḍī wa lā yuqḍā ˋalayka, wa innahu lā yaṫhillu man wālayta, tabārakta rabbānā wa taˋālayta]”

Therefore, nothing is authentic from the Prophet صلى الله عليه وسلم concerning qunūt during the Witr.

☑️ Rather, what is confirmed is qunūt from the Companions, may Allāh be pleased with them, during the second half of Ramaḍān.*

Point of benefit:
▫️Rulings concerning the qiyām [standing in night prayers] in congregation from the Prophet ﷺ

(There is no authentic ḥadīth concerning this)

It is confirmed that he صلى الله عليه وسلم prayed with them in congregation and then abandoned this.

And it is authentic that the Prophet صلى الله عليه وسلم performed qiyām by praying eleven rakaˋāt.

And it is authentic that he صلى الله عليه وسلم recited al-Baqarah, Āli ˋImrān, al-Mā’idah, and an-Nisā’ during the qiyām.

And it is confirmed that the Ṣaḥābah used to prayer twenty rakaˋāt, and it is confirmed that they used to recite hundreds of āyāt [verses].

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)

[☑️The confirmed & Sahīh report] “Whoever fasts Ramaḍān with faith and counting [on reward from Allāh], his pervious sins will be forgiven. And whoever stands during Laylat-ul-Qadr (in prayer) with faith and counting [on reward from Allāh], his previous sins will be forgiven.]

❌ 39. The addition to the above : “…[his
previous sins] and what come after…”

❌ 40. “Whoever stands [in prayer] on the nights of two ˋĪds, expecting reward from Allāh, his heart will not die on the Day when hearts will die."

❌ 41. ‘The month of Ramaḍān is suspended between the heavens and the earth; it will not be raised except by [paying] zakāt al-fiṭr.’

❌ 42. “Allāh azzawajal said, ‘The most beloved of My servants to Me are those who are quickest to break the fast.’*

❌ 43. “The one who fasts Ramaḍān while travelling is like the one who does not fast while [in the state of being] a resident."

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
_______
* Note from Furrqat:

[☑️ The Confirmed Report]

Sahl ibn Sa’d narrated that the prophet صلى الله عليه وسلم said:

The people will not cease to be in a state of goodness as long as they rush to break the fast. [agreed upon]

Another misconception is that many households will encourage things like “don’t eat so quickly after the adhân, just make du’â’ and don’t be hasty, then after that break your fast.”

This may seem like a good act with nice intentions, but once again, it shows the importance to study the religion and not blind follow people as ignorant as us, even if they are family or older people. ~via Ahlus-Sunnah

[☑️ Confirmed Report]
‘’Abdullâh ibn ‘Amr ibn al-‘Âs narrated that the prophet صلى الله عليه وسلم said:

The difference between our fasting and the fasting of the people of the Book is eating shortly before dawn.

[Sahîh Muslim]

❌ 44. “The sleep of one who is fasting is worship, his silence is tasbīḥ [glorifying Allāh], his supplication is answered, and his deeds are accepted."

❌ 45. “Perhaps one who is fasting, the share of his fast is [only] hunger and thirst; and perhaps the one who stands [the night in prayer], the share of his standing is [only] remaining awake.”

❌ 46. “Whoever breaks a day of fast during Ramaḍān without being due to an illness or a concession granted to him, fasting an entire lifetime will not make up for it, even if he fasted it.”

❌ 47. I asked the Prophet صلى الله عليه وسلم ,or he was asked, about fasting the year, so he said, “Truly, your family has a right upon you. Fast Ramaḍān and what follows it, and every Wednesday and Thursday. If you do this, then you have fasted the year.”

(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)