Forwarded from Galandān ގަލަންދާނު
Secondly:
Others stated that this is saheeh, amongst it is Al-Hakim in his "Al-Mustadrak", Al-Dhahabi, Abd al-Haqq al-Ishbeeli and ibn Hazm who quoted it as evidence. Then they differed in its application and meaning:
(i)
Hence the majority of the scholars said that the ruling of it was abrogated.
While Al-Munawi brought two interpretations:
(ii)
One, It is about maghrib prayer. The vassle is in his hands and he hears the call, he should first of all hasten to break his fast.
(iii)
The other opinion is that it is about the athan of Bilal and not ibn Umm Makhtoom. So, if you hear the adhaan of Bilal don't stop.
Sheikh Mahmood Muhammad Khattab al Subki said:
(iv)
It is also said that its meaning is general, to every Adhan. To complete his need.
So they bring other ahadeeth to support it, like what is in the saheehain "If dinner is served, then begin with it before you pray the Maghrib prayer." Or as in Muslim: "There is no praying when a meal is presented..."
Not all of these opinions are strong.
2/4
Others stated that this is saheeh, amongst it is Al-Hakim in his "Al-Mustadrak", Al-Dhahabi, Abd al-Haqq al-Ishbeeli and ibn Hazm who quoted it as evidence. Then they differed in its application and meaning:
(i)
Hence the majority of the scholars said that the ruling of it was abrogated.
While Al-Munawi brought two interpretations:
(ii)
One, It is about maghrib prayer. The vassle is in his hands and he hears the call, he should first of all hasten to break his fast.
(iii)
The other opinion is that it is about the athan of Bilal and not ibn Umm Makhtoom. So, if you hear the adhaan of Bilal don't stop.
Sheikh Mahmood Muhammad Khattab al Subki said:
(iv)
It is also said that its meaning is general, to every Adhan. To complete his need.
So they bring other ahadeeth to support it, like what is in the saheehain "If dinner is served, then begin with it before you pray the Maghrib prayer." Or as in Muslim: "There is no praying when a meal is presented..."
Not all of these opinions are strong.
2/4
Forwarded from Galandān ގަލަންދާނު
A benefit:
Ibn Hazm brings an interesting point that , fasting is prescribed when dawn is established. Not when dawn comes close or he thinks that it has arrived. As in the verse
And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].
So when you are sure that it has arrived. So when he is sure that it has come he leave it, but at that time it is dawn. So in the case of fajr, he does not have to stop eating or even sexual intercourse due to doubt. As for breaking the fast he is not allowed to eat due to doubt, rather he can only eat when he is sure that the night has come.
Hence, in Fajr you can eat with doubt. While in maghrib you can't eat with doubt.
So ibn Hazm brings narrations from a group of sahaba (about ten) proving that you do not need to stop eating or drinking until you are sure that dawn has come.
Hence, some scholars said that if he knows that the muazzin calls adhan before or like few mins ahead of fajr – he does not need to stop eating and can continue untill he is sure that fajr has arrived.
(This is for those who seek fajr and is aware of it or knows that the muazzin calls ahead.)
3/4
Ibn Hazm brings an interesting point that , fasting is prescribed when dawn is established. Not when dawn comes close or he thinks that it has arrived. As in the verse
And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].
So when you are sure that it has arrived. So when he is sure that it has come he leave it, but at that time it is dawn. So in the case of fajr, he does not have to stop eating or even sexual intercourse due to doubt. As for breaking the fast he is not allowed to eat due to doubt, rather he can only eat when he is sure that the night has come.
Hence, in Fajr you can eat with doubt. While in maghrib you can't eat with doubt.
So ibn Hazm brings narrations from a group of sahaba (about ten) proving that you do not need to stop eating or drinking until you are sure that dawn has come.
Hence, some scholars said that if he knows that the muazzin calls adhan before or like few mins ahead of fajr – he does not need to stop eating and can continue untill he is sure that fajr has arrived.
(This is for those who seek fajr and is aware of it or knows that the muazzin calls ahead.)
3/4
Forwarded from Galandān ގަލަންދާނު
Thirdly:
Some scholars who stated that it is saheeh or that it is proven from sahabah viewed that acting upon it is legislated (mashroo')
Hence (unlike al-Sa'd) Al-Tarefi although he declared that this hadeeth is not authentic marfoo' (being attributed to the Prophet), said that it is authentic to Abu Huraira (mawqoof). Along with some supporting evidences (from the sahabah), he viewed that the narration is taken as it — i.e. in its apparent meaning, if he has a vessel for water in his hands he drinks it or food in his hands he eats the morsel. Not more than that. Not a second or third or a fourth.
Likewise the Sheikh, Sulaiman Al-Ulwan says it is authentic to Abu Huraira, mawqoof, and decalred tha if a water container is in his hands he can use it. This he limited it to ONLY for water but not for food. (Stating the narration mentions water container in the hands, as the only exception.)
So they both viewed this is an exception, a concession (rukhsa) for a person who has it in his hands.
And they establish this upon mawqoof narration from sahabah.
Important Note
The scholars who allowed this, as you can see, ONLY limited it to what is in his hands. While we see some people who have taken this hadeeth and eat and drink sometimes until fajr adhan (which is baseless innovation) or they eat and drink till their full, which is not the concession provided fron the hadeeth.
Ruling of one who eat or drink misinterpreting the Hadeeth
What is stronger is that one who ate interpreting the hadeeth as to eat full or because someone who he has strong trust in religion stated that he can eat full etc, is that he does not have to repeat the fasting. (Although some scholars stated it is preferred to take safe side) The matter is proven in the narration where Adiy bin Hatim ate misinterpreting the verse of Quran about the white and black thread. The Prophet explained its real meaning and didn't order him to repeat the sawm. This is also the view that Sheikhul Islam Ibn Taymiyyah held. As for anyone who acted on hearsay or without evidence he should repeat it. As for repeating and also giving kaffaara, Ahmad and Al-Shafiee stated that kaffara is not legislated in cases other than sexual intercourse, due to lack of evidence on the matter in specific.
And Allah knows best.
4/4
~ ގަލަންދާރު
Some scholars who stated that it is saheeh or that it is proven from sahabah viewed that acting upon it is legislated (mashroo')
Hence (unlike al-Sa'd) Al-Tarefi although he declared that this hadeeth is not authentic marfoo' (being attributed to the Prophet), said that it is authentic to Abu Huraira (mawqoof). Along with some supporting evidences (from the sahabah), he viewed that the narration is taken as it — i.e. in its apparent meaning, if he has a vessel for water in his hands he drinks it or food in his hands he eats the morsel. Not more than that. Not a second or third or a fourth.
Likewise the Sheikh, Sulaiman Al-Ulwan says it is authentic to Abu Huraira, mawqoof, and decalred tha if a water container is in his hands he can use it. This he limited it to ONLY for water but not for food. (Stating the narration mentions water container in the hands, as the only exception.)
So they both viewed this is an exception, a concession (rukhsa) for a person who has it in his hands.
And they establish this upon mawqoof narration from sahabah.
Important Note
The scholars who allowed this, as you can see, ONLY limited it to what is in his hands. While we see some people who have taken this hadeeth and eat and drink sometimes until fajr adhan (which is baseless innovation) or they eat and drink till their full, which is not the concession provided fron the hadeeth.
Ruling of one who eat or drink misinterpreting the Hadeeth
What is stronger is that one who ate interpreting the hadeeth as to eat full or because someone who he has strong trust in religion stated that he can eat full etc, is that he does not have to repeat the fasting. (Although some scholars stated it is preferred to take safe side) The matter is proven in the narration where Adiy bin Hatim ate misinterpreting the verse of Quran about the white and black thread. The Prophet explained its real meaning and didn't order him to repeat the sawm. This is also the view that Sheikhul Islam Ibn Taymiyyah held. As for anyone who acted on hearsay or without evidence he should repeat it. As for repeating and also giving kaffaara, Ahmad and Al-Shafiee stated that kaffara is not legislated in cases other than sexual intercourse, due to lack of evidence on the matter in specific.
And Allah knows best.
4/4
~ ގަލަންދާރު
Forwarded from فرقت
🔺🔺
Additional benefit regarding the hadith:
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
Additional benefit regarding the hadith:
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
Forwarded from Know Your Rabb
Eating to Fast [not Fasting to Eat]
It is reported that once, some good food was served to Anas [Ibn Mālik] – Allāh be pleased with him, and [the person who served the food] was well off enough to afford good food. As he was eating, he kept a morsel of the food in his mouth for a while, then looked at the people and began to cry. Then he said, “By Allāh, I have accompanied people who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fasting. One of them would find only milk mixed with water [as food], which he would drink and then fast on.”
Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.
#MonthOfJihad
#KnowYourRabb
#KnowYourPurpose
It is reported that once, some good food was served to Anas [Ibn Mālik] – Allāh be pleased with him, and [the person who served the food] was well off enough to afford good food. As he was eating, he kept a morsel of the food in his mouth for a while, then looked at the people and began to cry. Then he said, “By Allāh, I have accompanied people who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fasting. One of them would find only milk mixed with water [as food], which he would drink and then fast on.”
Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.
#MonthOfJihad
#KnowYourRabb
#KnowYourPurpose
Ramadan
There is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān ❌ 16. “If any of you hears the call to the prayer while he has a vessel in his hand, he should not lay it down until he fulfils his need from it.” ❌ 17. “I asked Jābir…
❌ 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]
❌ 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]
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)
❌ 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)
❌ 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
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)