Question about Witr Salah

friend263

Junior Member
Assalamualaikum warehmatullahi wabarakatahu........ Dear brothers and sisters hope every body are best in there health and imaan.. Can anybody please tell me the details of witr salah?? I mean how is it pryaed number of salah?? what to recite in between and after the salah??and what if it is not prayed sometime?? I wanted to know each and every details of the same??
 

Ayyub

Junior Member
Wa'alaikoum assalam wa rahamatullahi wa barakatuh

Sister this will be a long read:

The same question was posed to Shaykh Bazmool hafidhahullah and this was his answer:

Shaykh Muhammad Baazmool on the Legislated Number of Rak'ahs of Witr, the Night Prayer (Qiyaam Al-Layl)

The Messenger (sallallaahu 'alayhe wa sallam) alluded to the act of making Witr with 3, 5 or 7 rak'ahs. He said:

"Make Witr with three (rak'ahs), but do not make it like Maghrib." [3]

And he (sallallaahu 'alayhe wa sallam) said:

"Perform Witr with three (rak'ahs), and perform Witr with five (rak'ahs)." [4]

And it is authentically established, on the authority of Mu'aawiyah, that the Messenger (sallallaahu 'alayhe wa sallam) performed Witr by praying a single rak'ah. [5]

So then all of these options, in shaa' Allaah, are legislated and, thus, permissible. The Muslim may:

(a) Perform Witr by praying a single rak'ah;

(b) Perform Witr by praying three rak'ahs;

(c) Perform Witr by praying five rak'ahs;

(d) Perform Witr by praying seven rak'ahs;

(e) Perform Witr by praying nine rak'ahs;

(f) Perform Witr by praying 11 rak'ahs.

And 11 rak'ahs was the most prayed by the Messenger. However, as you know, the Sunnah of the Messenger (sallallaahu 'alayhe wa sallam) consists of statements, actions, and approvals. The Sunnah based on his own actions is no more than 11 rak'ahs, however, we say: The action of the Companions, when they prayed more than 11 rak'ahs, shows that there exists another (variety of the) Sunnah, perhaps it was from the approval of the Messenger, or perhaps it was from a statement of his that did not reach us, since they understood that one could pray more than 11 rak'ahs, and thus they prayed more than 11 rak'ahs.

So this makes the Sunnah of his action 11 rak'ahs. Furthermore, we can say that the Sunnah, in general, shows the permissibility of praying more than 11 rak'ahs as well.

3] In his book, Bughyatul-Mutatawwi' (p.56), the shaykh said, "It was collected by Al-Haakim in his Mustadrak (1/314), and he called it saheeh according to their (Al-Bukhaaree's and Muslim's) conditions. It was also collected by At-Tahaawee in Sharh Ma'aanee Al-Aathaar (1/292). And Al-Albaanee declared it to be saheeh in Salaat At-Taraaweeh (p.85)."

[4] I was not able to find this exact wording, however it is similar to an authentic hadeeth collected by An-Nasaa'ee in his Sunan (#1711), on the authority of Aboo Ayyoob Al-Ansaaree (may Allaah be pleased with him), who said that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:

"Witr is something established, so whoever wants to perform Witr by praying five (rak'ahs), then let him do so. And whhoever wants to perform Witr by praying three (rak'ahs), then let him do so. And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

Al-Albaanee declared it to be saheeh (authentic).

[5] I could not find the hadeeth being referred to here. However the shaykh, in his book, Bughyatul-Mutatawwi' (p.55), states that Witr with only one rak'ah is established by three narrations:

(a) The first one has been mentioned in footnote #1, "...Then perform Witr by praying one rak'ah..."

(b) The second one has been mentioned in footnote #4, "...And whoever wants to perform Witr by praying one (rak'ah), then let him do so."

(c) The third one has been collected by Imaam Muslim in his Saheeh (#1754, 3/274 of Sharh An-Nawawee), on the authority of Ibn 'Umar (may Allaah be pleased with him):

"Witr is a rak'ah performed in the last part of the night."

I cut off the part about Quiaam al layl


And here another answer that a brother posted on Troid.ca:
Ways of offering Witr prayer that are narrated in the reports

What is the best way of offering Witr prayer?.


Praise be to Allaah.

Witr prayer is one of the greatest acts of worship that draw one closer to Allaah. Some of the scholars – the Hanafis – even thought that it is one of the obligatory prayers, but the correct view is that it is one of the confirmed Sunnahs (Sunnah mu’akkadah) which the Muslim should observe regularly and not neglect.

Imam Ahmad (may Allaah have mercy on him) said: Whoever neglects Witr is a bad man whose testimony should not be accepted. This indicates that Witr prayer is something that is confirmed.

We may sum up the manner of offering Witr prayer as follows:

Its timing:

It starts when a person has prayed ‘Isha’, even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allaah has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” Narrated by al-Tirmidhi, 425; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Is it better to offer this prayer at the beginning of its time or to delay it?

The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadeeth of Jaabir (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” Narrated by Muslim, 755.

Al-Nawawi said: This is the correct view. Other ahaadeeth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadeeth, “My close friend advised me not to sleep without having prayed Witr.” This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night). Sharh Muslim, 3/277.

The number of rak’ahs:

The minimum number of rak’ahs for Witr is one rak’ah, because the Prophet (peace and blessings of Allaah be upon him) said: “Witr is one rak'ah at the end of the night.” Narrated by Muslim, 752. And he (peace and blessings of Allaah be upon him) said: “The night prayers are two (rak’ahs) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” Narrated by al-Bukhaari, 911; Muslim, 749. If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witr may also be three or five or seven or nine.

If a person prays three rak’ahs of Witr this may be done in two ways, both of which are prescribed in sharee’ah:

1 – To pray them one after another, with one tashahhud, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: The Prophet (peace and blessings of Allaah be upon him) used not to say the tasleem in the (first) two rakahs of Witr. According to another version: “He used to pray Witr with three rak'ahs and he did not sit except in the last of them.” Narrated by al-Nasaa’i, 3/234; al-Bayhaqi, 3/31. al-Nawawi said in al-Majmoo’ (4/7): it was narrated by al-Nasaa’i with a hasan isnaad, and by al-Bayhaqi with a saheeh isnaad.

2 – Saying the tasleem after two rak'ahs, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (may Allaah be pleased with him), that he used to separate the two rak'ahs from the single rak'ah with a tasleem, and he said that the Prophet (peace and blessings of Allaah be upon him) used to do that. Narrated by Ibn Hibbaan (2435); Ibn Hajar said in al-Fath (2/482): its isnaad is qawiy (strong).

But if he prays Witr with five or seven rak’ahs, then they should be continuous, and he should only recite one tashahhud in the last of them and say the tasleem, because of the report narrated by ‘Aa’ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray thirteen rak’ahs at night, praying five rak’ahs of Witr, in which he would not sit except in the last rak’ah. Narrated by Muslim, 737.

And it was narrated that Umm Salamah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to pray Witr with five or seven (rak’ahs) and he did not separate between them with any salaam or words. Narrated by Ahmad, 6/290; al-Nasaa’i, 1714. al-Nawawi said: Its isnaad is jayyid. Al-Fath al-Rabbaani, 2/297. and it was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

If he prays Witr with nine rak’ahs, then they should be continuous and he should sit to recite the tashahhud in the eighth rak'ah, then stand up and not say the tasleem, then he should recite the tashahhud in the ninth rak’ah and then say the tasleem. It was narrated in Muslim (746) from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to pray nine rak’ahs in which he did not sit except in the eighth, when he would remember Allaah, praise Him and call upon Him, then he would get up and not say the tasleem, and he would stand up and pray the ninth (rak’ah), then he would sit and remember Allaah and praise Him and call upon Him, then he would say a tasleem that we could hear.

If he prayed Witr with eleven rak’ahs, he would say the tasleem after each two rak’ahs, then pray one rak’ah at the end.

The less perfect way of praying Witr and what is to be recited therein:

The less perfect way in Witr is to pray two rak'ahs and say the tasleem, then to pray one rak’ah and say the tasleem. It is permissible to say one tasleem, but one should say one tashahhud not two, as stated above.

In the first rak’ah one should recite Sabbih isma rabbika al-‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al-A’la 87). In the second one should recite Soorat al-Kaafiroon (109), and in the third Soorat al-Ikhlaas (112).

Al-Nasaa’i (1729) narrated that Ubayy ibn Ka’b said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite in Witr Sabbih isma rabbika al-‘a’la (“Glorify the name of your Lord, the Most High” – Soorat al-A’la 87), Qul yaa ayyuha’l-kaafiroon (“Say: O disbeliever…” – Soorat al-Kaafiroon 109) and Qul Huwa Allaahu ahad (“Say: He is Allaah, the One” – Soorat al-Ikhlaas 112). Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

All these ways of offering Witr prayer have been mentioned in the Sunnah, but the best way is not to stick to one particular way; rather one should do it one way one time and another way another time, so that one will have done all the Sunnahs.

And Allah knows best

Inchallah it will be useful to you sister.

Assalamou Alaikoum wa rahamatullahi wa barakatuh
 

Aapa

Mirajmom
Assalaam walaikum,

This may help a bit:

The difference between a three rakat witr prayer and maghrib is this. With witr you pray the one rakat with dua and the two rakat of shafa. A salaam between the two.
 

friend263

Junior Member
Assalamualikum warehmatullahi wa barakatahu

Jazakallahu kharen for the reply but one more question.. When do we recite Dua e qunoot???
 

afrarzk

احبك ىارب
Jazakallahu kharen for the reply but one more question.. When do we recite Dua e qunoot???


Praise be to Allaah.

Firstly:

Du’a’ al-Qunoot is recited in the last rak’ah of Witr prayer, after bowing, but if one recites it before bowing it doesn’t matter. But reciting it after bowing is better.

Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa (23/100):

With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.

Raising the hands is mentioned in a saheeh report from ‘Umar (may Allaah be pleased with him), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).

The worshipper should raise his hands to chest height and no more, because this du’aa’ is not a du’aa’ of supplication in which a person needs to raise his hands high. Rather it is a du’aa’ of hope in which a person holds out his palms towards heaven… The apparent meaning of the scholar’s words is that the worshipper should hold his hands close together like a beggar who asks someone else to give him something.

It is better not to recite qunoot in witr all the time, rather it should be done sometimes, because there is no evidence that the Messenger of Allaah (peace and blessings of Allaah be upon him) did it all the time. But he taught al-Hasan ibn ‘Ali (may Allaah be pleased with him) a du’aa’ to recite in qunoot al-witr, as will be quoted below.

Secondly:

The du’aa’ of qunoot was narrated by Abu Dawood (1425), al-Tirmidhi (464), and al-Nasaa’i (1746) from al-Hasan ibn ‘Ali (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me some words to say in qunoot al-witr:

“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la manja minka illa ilayk

(O Allaah, 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 honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”

The last phrase – Laa manja minka illa ilayka (There is no place of safety from You except with You) – was narrated by Ibn Mandah in al-Tawheed and classed as hasan by al-Albaani.

See Irwa’ al-Ghaleel, hadeeth no. 426, 429.

Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him). See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen (4/14-52).

Thirdly:

It is mustahabb to say after the tasleem: Subhaan al-Malik al-Quddoos three times, elongating the vowels the third time, as narrated by al-Nasaa’i (1699) and classed as hasan by al-Albaani in Saheeh Sunan al-Nasaa’i.

Al-Daaraqutni added the word: Rabb al-Malaa’ikah wa’l-Rooh (Lord of the angels and the Spirit), with a saheeh isnaad. See Zaad al-Ma’aad by Ibn al-Qayyim, 1/337
 

friend263

Junior Member
Praise be to Allaah.

Firstly:

Du’a’ al-Qunoot is recited in the last rak’ah of Witr prayer, after bowing, but if one recites it before bowing it doesn’t matter. But reciting it after bowing is better.

Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa (23/100):

With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.

Raising the hands is mentioned in a saheeh report from ‘Umar (may Allaah be pleased with him), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).

The worshipper should raise his hands to chest height and no more, because this du’aa’ is not a du’aa’ of supplication in which a person needs to raise his hands high. Rather it is a du’aa’ of hope in which a person holds out his palms towards heaven… The apparent meaning of the scholar’s words is that the worshipper should hold his hands close together like a beggar who asks someone else to give him something.

It is better not to recite qunoot in witr all the time, rather it should be done sometimes, because there is no evidence that the Messenger of Allaah (peace and blessings of Allaah be upon him) did it all the time. But he taught al-Hasan ibn ‘Ali (may Allaah be pleased with him) a du’aa’ to recite in qunoot al-witr, as will be quoted below.

Secondly:

The du’aa’ of qunoot was narrated by Abu Dawood (1425), al-Tirmidhi (464), and al-Nasaa’i (1746) from al-Hasan ibn ‘Ali (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me some words to say in qunoot al-witr:

“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la manja minka illa ilayk

(O Allaah, 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 honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”

The last phrase – Laa manja minka illa ilayka (There is no place of safety from You except with You) – was narrated by Ibn Mandah in al-Tawheed and classed as hasan by al-Albaani.

See Irwa’ al-Ghaleel, hadeeth no. 426, 429.

Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him). See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen (4/14-52).

Thirdly:

It is mustahabb to say after the tasleem: Subhaan al-Malik al-Quddoos three times, elongating the vowels the third time, as narrated by al-Nasaa’i (1699) and classed as hasan by al-Albaani in Saheeh Sunan al-Nasaa’i.

Al-Daaraqutni added the word: Rabb al-Malaa’ikah wa’l-Rooh (Lord of the angels and the Spirit), with a saheeh isnaad. See Zaad al-Ma’aad by Ibn al-Qayyim, 1/337

With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.
Does this bowing refers to Ruku??? i am sorry being so dumb
 

Ayyub

Junior Member
With regard to qunoot: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as Ahmad and others, say that both are allowed, because both are mentioned in the saheeh Sunnah, but they preferred reciting qunoot after bowing because this is mentioned more often.
Does this bowing refers to Ruku??? i am sorry being so dumb
Assalamou Alaikoum Wa Rahmatullahi Wa Baraktuh
What is meant by this is weather one says it before or after he/she says suhana rabi al adhim so before or after one bows the first time.

:wasalam:
 

friend263

Junior Member
Assalamou Alaikoum Wa Rahmatullahi Wa Baraktuh
What is meant by this is weather one says it before or after he/she says suhana rabi al adhim so before or after one bows the first time.

:wasalam:
Jazakallahu kharen for the response so it means that if i am says it before ruku then i will fold my hands on my chest and recite it as i recite some surah after alhamd and then i bow myself for ruku. And if i am reciting it after the ruku i will have to again say takbeer and fold my hands on my chest and then recite Qunoot?????????????? Correct or not?
No replies???????
 

Ayyub

Junior Member
Wa iyyak sister.
from my understanding in the qunoot dua you raise your hands as you can see in this fatwa:
Fatwas of Ibn Baz>Volume 9>Raising one's hands during Du`a' (supplication)
However, it is permissible to raise hands after Ruku` (bowing) in Qunut (supplication recited while standing after bowing in the last unit of Prayer) when there is a catastrophe, as the Prophet (peace be upon him) did it when he supplicated to Allah (Exalted be He) against the tribes who attacked the Muslim reciters of the Qur'an. He also did it when he supplicated to Allah (Exalted be He) against the Kafirs (disbelievers) of Quraysh before the Liberation of Makkah. The same applies to raising hands in Qunut of the Witr (Prayer with an odd number of units). May Allah grant us success.
complete fatwa:

For further clearing you should maybe read this

I only know of the second point and it is right how you described it ut from what I know it is better to raise thehands when saying the qunut dua.
Hope it will be useful to you.

Allah knows best.
 
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