🌕 Ramaḍhān Benefits (3)

The Ruling on Qunūt in Witr Prayer Scholars have differed regarding the Qunūt in Witr. A group of scholars, including Ibn Mas’ūd, Ibrāhīm, Aḥmad, Is-ḥāq, and Ahl Ar-Ra'yi, as well as a narration from Al-Ḥasan, have supported its legitimacy throughout the entire year. On the other hand, Ibn Sīrīn, Sa’eed ibn Abil-Ḥasan, Az-Zuhri, Yaḥyā, and Mālik (in an uncommon narration), as well as Ash-Shāfi’ee and a narration from Aḥmad, and a report from ’Ali and Ubayy, have maintained that Qunūt in Witr is only prescribed during the last half of Ramaḍhān. Conversely, Mālik (in his well-known opinion), Ṭāwūs, and a report from Ibn ’Umar have opposed the practice altogether, asserting that Qunūt is not performed in Witr during Ramaḍhān or at any other time. Mālik raḥimahullāh stated: «لا أقنت أنا في رمضان ولا غيره ولا أعرف القنوت قديما» "I do not perform Qunūt in Ramaḍhān or any other time, nor do I recognise it as an established practice." Similarly, Ṭāwūs raḥimahullāh said: «القنوت في الوتر بدعة» "Qunūt in Witr as an innovation." This opinion appears to be the stronger view—Allāh knows best—as there is no authentic evidence definitively proving that the Prophet ﷺ established this practice. ----------------- What about the narration of Al-Ḥasan ibn ’Ali (may Allāh be pleased with them)? The narration of Al-Ḥasan ibn ’Ali (رضي الله عنهما) states: عَلَّمَنِى رَسُولُ الله ﷺ كَلِمَات أَقُولُهُنَّ فِى قُنُوتِ الْوِتْرِ ((اللَّهُمَّ اهْدِنِى فِيمَنْ هَدَيْتَ وَعَافِنِى فِيمَنْ عَافَيْتَ وَتَوَلَّنِى فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِى فِيمَا أَعْطَيْتَ وَقِنِى شَرَّ مَا قَضَيْتَإِنَّكَ تَقْضِى وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ وَلاَ يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ)). The Messenger of Allāh (ﷺ) taught me a supplication to say in the Qunūt of Witr: "O Allāh, guide me among those You have guided, grant me well-being among those You have granted well-being, protect me among those You have protected, bless me in what You have given, and shield me from the evil of what You have decreed. Indeed, You decree, and none can decree over You. Verily, he whom You support is never humiliated, and he whom You oppose is never honoured. Blessed are You, our Lord, and Exalted." This ḥadīth was recorded by Abū Dāwūd, At-Tirmidhi, and others. At-Tirmidhi commented: «هَذَا حَدِيثٌ حَسَنٌ، وَلَا نَعْرِفُ عَنْ النَّبِيِّ ﷺ فِي الْقُنُوتِ شَيْئًا أَحْسَنَ مِنْ هَذَا» "This is a good (حسن) ḥadīth, and we do not know of anything concerning Qunūt (Witr) more authentic from the Prophet ﷺ than this." The mentioned wording was authenticated by some scholars, including Sheikh Al-Albāni and Sheikh Muqbil Al-Wādi‘ee (may Allāh have mercy on them all). However, Al-Ḥāfidh, in his book Takhrīj Al-Adhkār (2/146), noted that while the original narration is good (حسن) and has been transmitted through multiple chains from Al-Ḥasan ibn ‘Ali, the specific phrase «في قنوت الوتر» "in Qunūt of Witr" within this particular chain is weak (غريبة) and not firmly established. This is due to the presence of either an unknown narrator or a disconnection in the chain of transmission. Imam Abū Bakr Ibn Khuzaymah, in his Ṣaḥīḥ, stated: "I do not recall any authentic report from the Prophet (ﷺ) regarding Qunūt in Witr. I have previously clarified the weakness in the narration of Ubayy ibn Ka‘b concerning the mention of Qunūt in Witr, along with its chains of transmission. In that discussion, I demonstrated that the reference to Qunūt in Ubayy’s report is not authentic, and that the entire narration itself is not firmly established regarding Witr through three. However, it has been reported from Yazīd ibn Abī Maryam, from Abū Al-Ḥawrā', from Al-Ḥasan ibn ’Ali, that the Prophet (ﷺ) taught him a supplication to recite in the Qunūt of Witr. This was reported from Yazīd ibn Abi Maryam, from Abū Hurairah, from Al-Ḥasan ibn ’Ali, stating that the Prophet (ﷺ) taught him a supplication to be recited in Qunūt of Witr."