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.
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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."
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The Importance of Learning Arabic and the Names of Allah
Arabic is a Semitic language with a rich history and cultural significance, spoken by over 300 million people as a native language. It is the liturgical language of Islam, making it crucial for Muslims to learn, understand, and appreciate its nuances. The beauty of the Arabic language extends to its script, phonetics, and the meanings behind its words, especially the divine attributes of Allah. The concept of the '99 Names of Allah,' or Asma'ul Husna, plays a pivotal role in Islamic spirituality, offering believers a deeper understanding of their Creator. These names not only reflect the qualities of Allah but also serve as a means for Muslims to connect with Him in a profound way. This article delves into the significance of learning Arabic, the beautiful names of Allah, and the various resources available to facilitate this journey of knowledge and spirituality.
What are the beautiful names of Allah?
The beautiful names of Allah, known as Asma'ul Husna, encompass 99 names that describe the attributes and qualities of Allah. Each name reflects a unique characteristic of the divine, such as 'Al-Rahman' (The Most Merciful), 'Al-Hakeem' (The All-Wise), and 'Al-Malik' (The Sovereign). These names serve as a means for Muslims to invoke Allah in prayers and to understand more about His nature and relationship with creation.
Engaging with the names of Allah allows believers to cultivate a more personal and intimate relationship with God. When they learn the meanings and contexts of these names, it deepens their spirituality and enriches their prayers. Many Muslims choose to memorize these names, reciting them as a form of dhikr (remembrance of Allah) as part of their daily worship.
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Arabic is not only a means of communication for millions but also the language of the Quran, the holy book of Islam. Understanding Arabic allows Muslims to engage directly with the Quranic text, enabling them to grasp its meanings and teachings without the filter of translation. This direct engagement fosters a deeper appreciation and understanding of Islamic teachings.
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There are numerous resources available for those interested in learning Arabic, ranging from traditional classes to online platforms. Websites and mobile applications like Duolingo, Rosetta Stone, and Babbel offer interactive courses tailored for different levels. Additionally, many educational institutions provide structured Arabic courses, including dialects and Modern Standard Arabic.
The Fruits of Knowledge initiative also offers valuable resources, including text and audio recordings to help learners familiarize themselves with Arabic vocabulary and grammar. Joining online communities and forums can also enhance the learning experience, allowing students to practice conversing in Arabic with peers.
How can one memorize the names of Allah effectively?
Memorizing the names of Allah can be approached through various techniques that cater to different learning styles. Frequent repetition is essential; reciting the names regularly can help embed them in memory. Some find it helpful to understand the meanings and context behind each name, as this adds significance and aids retention.
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How can technology aid in learning Arabic and the names of Allah?
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