FINAL NOTE: Although some scholars state that there is nothing authentic to the Prophet ﷺ in this regard, they may still practice Qunūt as it has authentically been reported that some of the Companions practiced Qunūt in Witr. When ‘Aṭā’ was asked about Qunūt, he said:
«كان أصحاب النَّبيّ ﷺ يفعلونه»
"The Companions of the Prophet ﷺ used to do it." It has also been authentically narrated from ‘Umar ibn Al-Khaṭṭāb (may Allāh be pleased with him) in the collections of Ahmad, Abū Dāwūd, and At-Tirmidhi, who classified it as a good (حسن).

_References:
https://t.me/AbdulkareemAlhassni/117

https://t.me/madrasatuna/4747

Source:
https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v

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.

----------------------

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.

🌕 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."

READING BENEFIT

There are two types of (هَمْزَة):
1. Hamzatul Qaṭ' (هَمْزَةُ ٱلْقَطْع)
2. Hamzatul Waṣl (هَمْزَةُ ٱلْوَصْل)
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What is Hamzatul Qaṭ' (هَمْزَةُ ٱلْقَطْع)?
This is the همزة that is ALWAYS pronounced; whether at the beginning, middle, or end of a word, and it appears in one of 6 forms:
أ آ إ ء ئ ؤ

Examples:
آمَنَ، أَعُوذُ، أُمِرُوا، إِذَا، سُوءٍ، بِئْسَ، سُؤَالٌ

NOTE:
This (آ) is actually = أَا.
___
What is Hamzatul Waṣl (هَمْزَةُ ٱلْوَصْل)?
This is the connecting Hamzah (ٱ). It is an 'ADDITIONAL' همزة prefixed to words which start with Sukūn to allow for easier pronunciation WHEN STARTING WITH THE WORD.

Try reading these words:
سْمٌ، بْنٌ، كْتُبْ، قْرَأْ، لْبَيْتُ، لْقِدْرُ

Try reading them now:
ٱِسْمٌ، ٱِبْنٌ، ٱُكْتُبْ، ٱِقْرَأْ، ٱَلْبَيْتُ، ٱَلْقِدْرُ

Which group of words is easier to pronounce?
Well...according to the 'Arabs, the words with the additional Hamzah at the beginning are easier to pronounce, hence why they NEVER begin any word with a Sukūn!

NOTE: The Hamzatul Waṣl is only pronounced when starting with the word. If we are continuing from a previous word, the Hamzatul Waṣl is dropped!

Examples:
وَٱسْمٌ = wasmu-n | ٱسْمٌ = ismu-n
وَٱبْنٌ = wabnu-n | ٱبْنٌ = ibnu-n
وَٱكْتُبْ = waktub | ٱكْتُبْ = uktub
وَٱقْرَأْ = 'waqra | ٱقْرَأْ = 'iqra
وَٱلْبَيْتُ = walbaytu | ٱلْبَيْتُ = Al-baytu
وَٱلْقِدْرُ = walqidru | ٱلْقِدْرُ = Al-qidru
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BENEFIT: Hamzatul Waṣl occurs in:
1. Nouns - أَسْمَاءٌ
2. Verbs - أَفْعَالٌ
3. Particles - حُرُوفٌ

How is هَمْزَةُ ٱلْوَصْل pronounced?
The Hamzatul Waṣl may be pronounced with any of the three vowels (Ḥarkāt). Although, its pronunciation depends on what type of word it occurs in.

1⃣ In the beginning of VERBS (command forms) it is pronounced with:

A: Ḍhammah; if the third letter carries a CONSTANT Ḍhammah.

Example:
ٱكْتُبْ = uktub

B: Kasrah; if the third letter has a fat-ḥah, kasrah or an INCONSTANT Ḍhammah.

Example:
iqra' = ٱقْرَأْ
ijlis = ٱجْلِسْ
imshū = ٱمْشُوا

NOTE: The Ḍhammah in the last example is not constant; it was originally a Kasrah which has been replaced with a Ḍhammah to allow for easier pronunciation of the wāw. I'm sure you'll agree that it's much easier to say: ْشُو than: شِوْ

NOTE: In past tense verbs, the hamzatul waṣl will be read with a kasarah:
اِنتقل، اِنكسر، اِستخرج

2⃣ In the beginning of NOUNS it is always pronounced with a kasrah (ـِ)

Example:
ٱنْتِفَاعٌ = intifā'u-n

3⃣ In the beginning of PARTICLES.

The only particle which Hamaztul Waṣl enters upon is the Lām of the definite article (لْ) / لَامُ ٱلتَّعْرِيْفِ

In this case the هَمْزَةُ الوَصْلِ is always pronounced with a Fat-ḥah!

Example:
ٱلْكِتَابُ = Al-kitābu
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BENEFIT:
The letter Hamzah is spelt همزة
& the name Ḥamzah is spelt حمزة

➡️@MasjidSahabah

Even if some of these things are halaal, accepting and eating them is part of celebrating with them. We are ordered to oppose and be different from the disbelievers in all their customs, manners and social interactions.

As our prophet Muhammad ﷺ
said: "Whoever imitates a people, then he is from them."

Imitating Christians, Jews and others is from the major sins, so it's imperative that we Muslims stay far away from resembling Christians in what they are doing at this time of the year.

This includes the second big celebration they have following Christmas; New Year's Day.

We Muslims follow the Hijriah calendar not the Christian calendar. Our first month of each year is Muharram, not January. With that said, we do not take the first day of Muharram to be a day of celebration.

Muslims have to stay far away from the disbelievers festivities of drinking, partying, eating and joining together for parties on this, their New Year's Day.

Composed by one in need of his Lord's forgiveness and mercy,
Aboo Daawood Ismaa'eel ibn George Gauron Al Injileezee