The Fruits Of Knowledge

Answer:

"All praises are due to Allaah, Lord of the worlds, and prayer and salutation be upon our Prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.

If a person sees that which amazes (pleases) him pertaining to his wealth, then he should say MaashaaAllah laa quwwata illaa billaah, just as in the story of the companion of the two gardens, when his companion said to him: 'It was better for you to say when you entered your garden: That which Allaah wills, there is no power except with Allaah (see Al-Quraan 18:39).' This is if he sees something amazing (pleasing) with his wealth.

If he sees it in other than himself then he should say Baarakallaahu 'alayhi (May Allaah bless it for him) or a statement similar to it..."

[Fataawaa Nuur ‘Alaa Ad-Darb, Tape No. 321]

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When To Say Allaahumma Baarik (Or Similar To It) & MaashaaAllaah Laa Quwwata Illaa Billaah

Shaykh Muhammad Ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him

Questioner:

"May Allaah extend your life! This is the questioner, Abuu 'Abdillaah, he says in the first question, 'If a person sees what amazes him, does he say MaashaaAllaah TabaarakAllaah (As Allaah wills, blessed is Allaah), or MaashaaAllah TabaarakAllaah Laa Quwwata illaa billaah (As Allaah wills, blessed is Allaah, there is no power except with Allaah) and are they all correct?'"

🌕 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.

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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."

Imam Aḥmad narrated the ḥadīth (1727) from Yaḥyā ibn Sa‘eed, from Shu‘bah, who reported that Buraid ibn Abi Maryam said in the wording:
((كان يعلمنا هذا الدعاء اللهم اهدني فيمن هديت...))
"He used to teach us this supplication: O Allāh, guide me among those whom You have guided...”

Ibn Khuzaymah said: "This narration was reported by Shu’bah ibn Al-Ḥajjāj from Buraid ibn Abi Maryam regarding the story of the supplication, but it does not mention Qunūt or Witr. Shu’bah is more precise in memorisation than many narrators of the caliber of Yūnus ibn Abi Is-ḥāq. Additionally, it is not known whether Abū Is-ḥāq heard this narration directly from Buraid or whether he transmitted it with Tadlees (concealment of narrators). Unless one adheres to the claim made by some scholars that whatever Yūnus narrates from those his father (Abū Is-ḥāq) narrated from is necessarily something he heard firsthand, the authenticity remains uncertain. If it were established that the Prophet (ﷺ) commanded Qunūt in Witr or practiced it himself, then it would be impermissible to oppose his practice. However, I am not aware of any firmly established evidence on this matter."

Thus, the addition «في قنوت الوتر» in the ḥadīth is شاذّة (anomalous).

The addition was reported by four narrators:
1) Abū Is-ḥāq As-Sabī‘ee – a mudallis (narrator known for ambiguous transmission) who reported this addition using ‘an‘anah (ambiguous wording).
2) Yūnus ibn Abi Is-ḥāq As-Sabī‘ee – a narrator of acceptable reliability (صدوق).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – also a narrator of acceptable reliability (صدوق).
4) Al-Ḥasan ibn ‘Amārah – a narrator of severe weakness.

However, three other narrators contradicted these four and reported the hadith without the additional wording [regarding Qunūt al-Witr]:
1) Shu‘bah ibn Al-Ḥajjāj.
2) Al-Ḥasan ibn ‘Ubaydillāh An-Nakha‘ee – a narrator of acceptable reliability (صدوف).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – in another version of his narration.

There is no doubt among the scholars of ḥadīth, may Allāh have mercy on them, that the narration of Shu‘bah ibn Al-Ḥajjāj and those who supported him is stronger and more reliable than the opposing report.

Imām Aḥmad, may Allāh have mercy on him, said:
«لا يصحّ فيه عن النَّبيِّ ﷺ شيء...»
"There is no authentic narration from the Prophet ﷺ regarding this matter." [Al-Talkhīṣ by Ibn Ḥajar (2/18)]

Furthermore, indication of its weakness is the fact that Al-Ḥasan ibn ‘Ali (may Allāh be pleased with them both) was only eight years old when the Prophet ﷺ passed away. So it is highly unlikely that the Prophet ﷺ would have taught this significant act of worship to a young child while excluding the senior Companions (may Allāh be pleased with them).

Likewise, the Prophet ﷺ consistently prayed Witr—both while travelling and during residency—and even made up for it during the day if he missed it at night, there is no authentic report of him performing Qunūt in Witr. On the other hand, Qunūt Nāzilah, despite being practiced only a few times in his lifetime, is authentically established from the Prophet ﷺ in Bukhāri and Muslim.

Based on this, it is better to avoid doing Qunūt in Witr, as its establishment is not definitively proven.

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How do we deal with those who perform Qunūt during Witr?

Know—may Allāh grant me and you success—that this issue is among the issues where ijtihād is permissible, and no criticism should be directed at those who hold a differing opinion, as there is no explicit evidence on the matter. Each person should adopt a view that brings them closer to Allāh and in which their heart finds peace, without one group denouncing another. This is to prevent division and discord among the Muslims, as the matter is broad and does not reach the level of bid‘ah. What the scholars have condemned and strongly opposed, however, is excessive lengthening of Qunūt and excessive rhyming.