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Old 09-15-2005, 11:17 PM   #1
hanaan
Ummat Muhammad
 
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Qunnot in witr prayer

Dear brothers,
Assalamualikkum ,

What are the evidences for dua qunoot in witr prayers ??
Is there a difference of opinon about the authenticity of hadith regarding this ??

rgds
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Old 09-16-2005, 12:07 AM   #2
Raniah
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Re: Qunnot in witr prayer

Quote:
Originally Posted by hanaan
Dear brothers,
Assalamualikkum ,

What are the evidences for dua qunoot in witr prayers ??
Is there a difference of opinon about the authenticity of hadith regarding this ??

rgds
this is what i have in my notes from TPA about qunoot itself...for those who have taken the class, please let me know if there is any mistake in what i wrote...

hope it helps!

-=-=-=-=-=-=-

Qunut Supplication



The scholars differed over the legitimacy of qunoot and where it is to be said. The differences will be summarized into four major opinions here:



Qunoot means khushoo’ (tranquilty or calmness) or it means someone who is standing up.



Qunoot is of two types, (where one reads the dua after rising from ruku’, and some narrations that the Prophet did it before ruku)

1) qunoot that is done in obligatory prayers

2) qunoot that is done in sunnah prayers



There is a famous difference among the scholars regarding the Qunoot in the obligatory prayers. In the Shafii madhab it is done in fajr prayer.



1st opinion:

Hanbal and Abu Haneefa



Believe that qunoot in obligatory prayers should only be done in times of calamity.



Proof:

Hadith of Anas

The Prophet made qunoot for a whole month against one of the tribes of the Arab, then left it after that time period.

The Prophet did qunoot in all five prayers for a month, because he had sent his scholars as delegates to a tribe and they were ambushed and killed, so the Prophet became very angry and made qunoot against these people for what they had done.





2nd opinion:

Malik and Shafii



Qunoot should be done outloud after ruku’. According to the Malikis, it should be done before (ruku) in the Fajr salah.



Proof:

Anas said, The Prophet never left the Qunut of Fajr until he left this world.

(Ahmad)



Aisha said, “The Prophet did not leave the qunoot of fajr until he left this dunya.”



The difference between Shafii and Malik, is Shafii said that it should be done silently and not out loud. According to Malik it should be done before ruku’.





There seems to be a contradiction in the ahadith.



Rebuttal:

What about the refutation/rebuttal of the hadith of Imam Ahmad and Abu Hanifa to Shafii and Malik’s qunoot?

Imam Ahmad and Abu Haneefa’s rebuttal to Shafii and Maliki’s opinion is that the hadith of Anas and Aisha (of the Prophet never leaving Qunut until he died) does not mean Qunut that we know it—the dua. Rather it means that he used to stand in prayer for a long time, and that is what is meant by that hadith. The Prophet always stood long in Fajr.



Just as the aya in the Quran says:

وَقُومُواْ لِلّهِ قَانِتِينَ

2:238: and stand before Allah in a devout (frame of mind).



It does not mean qunut, the dua, instead it means to stand in prayer with khushoo’ (humility).



Conclusion:

The stronger the opinion is of Abu Haneefa and Ahmad in that it should be done in times of calamity only.

The Shafiis said that the Muslim ummah is always having calamities taking place.



So then how does one define what a calamity is then?

The scholars have said that the definition of a calamity is that all the people talk and know about it at the time. (For example, if there is a war or a big storm, etc)



The qunoot should be done in times of calamity in all of the prayers. The qunoot is not the dua (of witr) that we always think of:

اللهم اهدنا فيمن هديت.. وعافنا فيمن عافيت.. وتولنا فيمن توليت.. وبارك لنا فيما أعطيت.. وقنا واصرف عنا شر ما قضيت..



This dua is permissible to say for qunoot of witr. Rather one should make a specific dua for that event taking place that is affecting the people.





The qunoot that is agreed upon is the qunut of the Sunnah prayer. It is done in the witr prayer. It should not be prolonged. It should be the following dua:

اللهم اهدني فيمن هديت وعافني فيمن عافيت وتولني فيمن توليت وبارك لي فيما أعطيت وقني شر ما قضيت فإنك تقضي ولا يقضى عليك إنه لا يذل من واليت ولا يعز من عاديت تباركت ربنا وتعاليت ولا منجا منك الا اليك



(O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honored who is Your enemy)





Hadith: One of the signs of the day judgment is there will be people that will transgress in purification and dua.”

Transgressing in dua is of two types:

1) Prolonging the dua in witr and

2) Asking for specific things in heaven (should ask for general things))



According to the Shafii madhab the qunoot in the second rakah in the Fajr prayer is wajib and if it is not done, the salah must be repeated.

What if a person does not follow this opinion, should he follow an imam who prays this way?

The scholars said that he should be followed, when there is a difference of opinion and they are acceptable differences, then the imam has to be followed.



In times of Sunnah prayer, qunoot is done after the third rakah in witr, but should not be done every day so that people don’t think it is obligatory, but done often.
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Old 04-06-2007, 05:58 PM   #3
Ibrahim Long
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Re: Qunnot in witr prayer

Quote:
Originally Posted by Raniah
Hadith: One of the signs of the day judgment is there will be people that will transgress in purification and dua.”

Transgressing in dua is of two types:

1) Prolonging the dua in witr and

2) Asking for specific things in heaven (should ask for general things))
Salaam Walaikum,

Jazakum Allaahu Khairun for the notes. What about the Imams that make 45 min Dua's in the witr qanoot during Ramadan? What is the Hukm on that?

Salaam
-J
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Old 04-12-2008, 02:49 AM   #4
sister phi
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Re: Qunnot in witr prayer

Quote:
Originally Posted by Jarrod
What about the Imams that make 45 min Dua's in the witr qanoot during Ramadan?
In light of what the previous post says about prolonging the du'a, I'm interested to know this as well. Anyone have the answer?
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‘Abdullah ibn ‘Abbas, radhiallahu 'anhu, reported: One day I was behind the Prophet, sallallahu ‘alayhi wasallam, and he said to me:
"O young man, I shall teach you some words [of advice]: Protect Allah, and Allah will protect you. Protect Allah, and you will find Him in front of you. If you ask, ask Allah; and if you seek help, seek help from Allah. Know that even if the entire nation were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they were to gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried."
(At-Tirmidhi)
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Old 08-18-2011, 02:06 AM   #5
abuhanzolah
Qabeelat Badr
 
Join Date: Oct 2009
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Posts: 12
Re: Qunnot in witr prayer

Quote:
Originally Posted by Raniah View Post
this is what i have in my notes from TPA about qunoot itself...for those who have taken the class, please let me know if there is any mistake in what i wrote...

hope it helps!

-=-=-=-=-=-=-

Qunut Supplication



The scholars differed over the legitimacy of qunoot and where it is to be said. The differences will be summarized into four major opinions here:



Qunoot means khushoo’ (tranquilty or calmness) or it means someone who is standing up.



Qunoot is of two types, (where one reads the dua after rising from ruku’, and some narrations that the Prophet did it before ruku)

1) qunoot that is done in obligatory prayers

2) qunoot that is done in sunnah prayers



There is a famous difference among the scholars regarding the Qunoot in the obligatory prayers. In the Shafii madhab it is done in fajr prayer.



1st opinion:

Hanbal and Abu Haneefa



Believe that qunoot in obligatory prayers should only be done in times of calamity.



Proof:

Hadith of Anas

The Prophet made qunoot for a whole month against one of the tribes of the Arab, then left it after that time period.

The Prophet did qunoot in all five prayers for a month, because he had sent his scholars as delegates to a tribe and they were ambushed and killed, so the Prophet became very angry and made qunoot against these people for what they had done.





2nd opinion:

Malik and Shafii



Qunoot should be done outloud after ruku’. According to the Malikis, it should be done before (ruku) in the Fajr salah.



Proof:

Anas said, The Prophet never left the Qunut of Fajr until he left this world.

(Ahmad)



Aisha said, “The Prophet did not leave the qunoot of fajr until he left this dunya.”



The difference between Shafii and Malik, is Shafii said that it should be done silently and not out loud. According to Malik it should be done before ruku’.





There seems to be a contradiction in the ahadith.



Rebuttal:

What about the refutation/rebuttal of the hadith of Imam Ahmad and Abu Hanifa to Shafii and Malik’s qunoot?

Imam Ahmad and Abu Haneefa’s rebuttal to Shafii and Maliki’s opinion is that the hadith of Anas and Aisha (of the Prophet never leaving Qunut until he died) does not mean Qunut that we know it—the dua. Rather it means that he used to stand in prayer for a long time, and that is what is meant by that hadith. The Prophet always stood long in Fajr.



Just as the aya in the Quran says:

وَقُومُواْ لِلّهِ قَانِتِينَ

2:238: and stand before Allah in a devout (frame of mind).



It does not mean qunut, the dua, instead it means to stand in prayer with khushoo’ (humility).



Conclusion:

The stronger the opinion is of Abu Haneefa and Ahmad in that it should be done in times of calamity only.

The Shafiis said that the Muslim ummah is always having calamities taking place.



So then how does one define what a calamity is then?

The scholars have said that the definition of a calamity is that all the people talk and know about it at the time. (For example, if there is a war or a big storm, etc)



The qunoot should be done in times of calamity in all of the prayers. The qunoot is not the dua (of witr) that we always think of:

اللهم اهدنا فيمن هديت.. وعافنا فيمن عافيت.. وتولنا فيمن توليت.. وبارك لنا فيما أعطيت.. وقنا واصرف عنا شر ما قضيت..



This dua is permissible to say for qunoot of witr. Rather one should make a specific dua for that event taking place that is affecting the people.





The qunoot that is agreed upon is the qunut of the Sunnah prayer. It is done in the witr prayer. It should not be prolonged. It should be the following dua:

اللهم اهدني فيمن هديت وعافني فيمن عافيت وتولني فيمن توليت وبارك لي فيما أعطيت وقني شر ما قضيت فإنك تقضي ولا يقضى عليك إنه لا يذل من واليت ولا يعز من عاديت تباركت ربنا وتعاليت ولا منجا منك الا اليك



(O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honored who is Your enemy)





Hadith: One of the signs of the day judgment is there will be people that will transgress in purification and dua.”

Transgressing in dua is of two types:

1) Prolonging the dua in witr and

2) Asking for specific things in heaven (should ask for general things))



According to the Shafii madhab the qunoot in the second rakah in the Fajr prayer is wajib and if it is not done, the salah must be repeated.

What if a person does not follow this opinion, should he follow an imam who prays this way?

The scholars said that he should be followed, when there is a difference of opinion and they are acceptable differences, then the imam has to be followed.



In times of Sunnah prayer, qunoot is done after the third rakah in witr, but should not be done every day so that people don’t think it is obligatory, but done often.
assalamualaikum wr wb.
Thank you. However,pls chk yr notes again. There some mistakes in the opinions, such as:
1) Shafiies does not regard Qunoot in Fajr wajib. They are called Sunnah Ab'adh. Someone who forgets it does not repeat the Solah, only perform Sujud Sahwi.
2) Maliki in opinion Qunoot is mustahab in Fajr and Maghrib.
3) Hanafis in opinion Qunoot Nazilah was abrogated. Qunot only in Witr.
4) etc.
Wallahualam bissowab.
(Regarding prolonging the dua, or adding additional doa, so far there is no problem. Trangress in doa does not necessarily mean prolonging the doa. Trnagressing in dua means:
(1)Asking for things that are prohibited: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public," but they were struck with thunder clap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Musa (Moses) a clear proof of authority.”Surah An Nisa 153.;

(2)Exaggerating in dua: One of the sons of Sa’d ibn Abi Waqqas was making dua, and his father passed by him, and heard him asking: “O Allah! I ask you paradise, and its benefits, and its delights, and its this-and-that….and I seek refuge in Hell, and its chains, and its food and its this-and-that…”.

Sa’d then said:

“O my son! I heard the Prophet SAW say: There will be a group that will transgress in their dua. (Ahmad, Abu Dawud, from Sa’d ibn Abi Waqqas and authenticated in Sahih al-Jami 3671).

So beware that you be amongst them! Verily, if you are given Paradise, you will be given all that is good in it, and if you are saved from the Hellfire, you will be saved from all the evils in it. O Allah! We seek refuge from being among the ignorant!”.

In another narration, ‘Abdullah ibn al-Mughaffal passed by one of his sons while he was making dua. His son prayed, “O Allah! I ask you to give me the white palace on the right hand side as soon as I enter Paradise!” .

Hearing this, his father said, “O my son! Ask Allah to bless you with paradise, and seek refuge from the fire, for verily I heard the Prophet SAW say:

“There will be a group that will over-step the bounds with regards to purification and dua.”

Abu Dawud (1/24), Ahmad (4/78). Sahih Abi Dawud,P.21.

In other words, a person should avoid needless requests in his dua

(3)Dua for a matter that has already been decreed
Wallahualam bissowab)
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