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
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)
❌ 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)
Forwarded from فرقت
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
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
Forwarded from فرقت
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)
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)
Forwarded from فرقت
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.
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.
Forwarded from فرقت
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
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
Forwarded from فرقت
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]
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]
Forwarded from Fernweh
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)
[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)
[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)
❌ 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)
❌ 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)
❌ 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]
❌ 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)
❌ 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)
⚠️Other Weak/Fabricated Ahādīth Related to Fasting & Ramaḍān:
❌ The virtue of the month of Ramadân over other months is like the virtue of Allâh over the people.
[Al-‘Ajalûnî and az-Zarqânî said it is fabricated]
❌ ‘Whoever feeds the fasting person from the halâl food and drink, the angels pray upon him.’ [it is narrated by ibn ‘Adî]
Ibn Hibbân said: there is no basis to it. In the chain of ibn ‘Adî there is 2 abandoned narrators, and in the chain of ibn Hibbân there is an abandoned narrator. [Al-fawâ’id al-majmû’ah fil-ahâdîth al-mawûd’ah]
Via Ahlus-Sunnah
❌ The virtue of the month of Ramadân over other months is like the virtue of Allâh over the people.
[Al-‘Ajalûnî and az-Zarqânî said it is fabricated]
❌ ‘Whoever feeds the fasting person from the halâl food and drink, the angels pray upon him.’ [it is narrated by ibn ‘Adî]
Ibn Hibbân said: there is no basis to it. In the chain of ibn ‘Adî there is 2 abandoned narrators, and in the chain of ibn Hibbân there is an abandoned narrator. [Al-fawâ’id al-majmû’ah fil-ahâdîth al-mawûd’ah]
Via Ahlus-Sunnah
⚠️ Hafsah, the wife of the prophet صلى الله عليه وسلم narrated that the prophet صلى الله عليه وسلم said: ‘whoever does not intend to fast before fajr, then there is no fast for him.’
Al-Muhaddith ‘Abdullâh as-Sa’d said:
This hadîth was authenticatally raised [as being the words of the prophet صلى الله عليه وسلم] by al-Hâkim and al-Khattâbî, but as for the major preservers such as Ahmad and others, they said that it is mawqûf (the words of Hafsah) and this is what is correct, and it has come from Hafsah and ibn ‘Umar, and I do not know anyone who differed with them from the sahâbah.
NOTE: this is only regarding the fasting that’s obligatory, like ramadân, or taking a vow to fast, etc.
As for the voluntary fasts, then the scholars differed, the minority saying it must be before fajr, whereas the majority said it can be intended after fajr, as long as the person hasn’t done anything that breaks the fast from the time of fajr, like eating etc. Ahmad and others mentioned that a person can intend to fast anytime they want (for the voluntary fasts), even if it’s just before maghrib.
Via Ahlus-Sunnah
Al-Muhaddith ‘Abdullâh as-Sa’d said:
This hadîth was authenticatally raised [as being the words of the prophet صلى الله عليه وسلم] by al-Hâkim and al-Khattâbî, but as for the major preservers such as Ahmad and others, they said that it is mawqûf (the words of Hafsah) and this is what is correct, and it has come from Hafsah and ibn ‘Umar, and I do not know anyone who differed with them from the sahâbah.
NOTE: this is only regarding the fasting that’s obligatory, like ramadân, or taking a vow to fast, etc.
As for the voluntary fasts, then the scholars differed, the minority saying it must be before fajr, whereas the majority said it can be intended after fajr, as long as the person hasn’t done anything that breaks the fast from the time of fajr, like eating etc. Ahmad and others mentioned that a person can intend to fast anytime they want (for the voluntary fasts), even if it’s just before maghrib.
Via Ahlus-Sunnah
#WEAKSTORY
Abû Salamah narrated that Talhah ibn ‘Ubaydillâh said: that two men from Balî came to the prophet صلى الله عليه وسلم. They had become Muslim together, but one of them used to strive harder than the other. The one who used to strive harder went out to fight and was martyred. The other one stayed for a year longer, then he passed away. Talhah said, I saw in a dream that I was at the gate of paradise and I saw them [men]. Someone came out of paradise and admitted the one who had died last, then he came out and admitted the one who had been martyred. Then he came back to me and said: “Go back, for your time has not yet come.”
The next morning, Talhah told the people of that and they were amazed. News of that reached the prophet صلى الله عليه وسلم and they told him the story. He said: "Why are you so amazed at that?" They said: "O Messenger of Allâh, the first one was the one who strove harder, then he was martyred, but the other one was admitted to Paradise before him. The prophet صلى الله عليه وسلم said: "Did he not stay behind for a year?" They said: "Yes." He صلى الله عليه وسلم said: "And did not Ramadan come and he fasted, and he offered such and such prayers during that year?" They said: "Yes." The prophet صلى الله عليه وسلم said: "The difference between them is greater than the difference between heaven and earth."
[Narrated by ibn Mâjah and Ahmad, and it was weakened by al-Wâdi’î and al-Hasanî, due to a break in the chain. Yahyâ ibn Ma’în said: Abû Salamah did not hear from Talhah ibn ‘Ubaydillâh]
Via Ahlus-Sunnah
Abû Salamah narrated that Talhah ibn ‘Ubaydillâh said: that two men from Balî came to the prophet صلى الله عليه وسلم. They had become Muslim together, but one of them used to strive harder than the other. The one who used to strive harder went out to fight and was martyred. The other one stayed for a year longer, then he passed away. Talhah said, I saw in a dream that I was at the gate of paradise and I saw them [men]. Someone came out of paradise and admitted the one who had died last, then he came out and admitted the one who had been martyred. Then he came back to me and said: “Go back, for your time has not yet come.”
The next morning, Talhah told the people of that and they were amazed. News of that reached the prophet صلى الله عليه وسلم and they told him the story. He said: "Why are you so amazed at that?" They said: "O Messenger of Allâh, the first one was the one who strove harder, then he was martyred, but the other one was admitted to Paradise before him. The prophet صلى الله عليه وسلم said: "Did he not stay behind for a year?" They said: "Yes." He صلى الله عليه وسلم said: "And did not Ramadan come and he fasted, and he offered such and such prayers during that year?" They said: "Yes." The prophet صلى الله عليه وسلم said: "The difference between them is greater than the difference between heaven and earth."
[Narrated by ibn Mâjah and Ahmad, and it was weakened by al-Wâdi’î and al-Hasanî, due to a break in the chain. Yahyâ ibn Ma’în said: Abû Salamah did not hear from Talhah ibn ‘Ubaydillâh]
Via Ahlus-Sunnah