Its excellence and justification: The witr prayer is one that the Prophet sallallahu
alehi wasallam practiced and which he encouraged others to practice. As such, praying
witr comes under as-sunnah al-mu'akkadah.
'Ali says: "The witr prayer is not required like your obligatory prayers, but the
Prophet would perform the witr prayer and say: 'O you people [followers] of the
Qur'an, perform the witr prayer, for Allah is one and He loves the witr.'" This
is related by Ahmad, an-Nasa'i, Abu Dawud, Ibn Majah, at-Tirmizhi who calls it hasan,
and al-Hakim who grades it sahih.
The opinion of Abu Hanifah that the witr prayer is obligatory is a weak opinion.
Ibn al-Munzhir says: "I don't know anyone who agrees with Abu Hanifah on this point."
Ahmad, Abu Dawud, An-Nasa'i, and Ibn Majah record that Al-Mukhdaji [a person of
the Kinana tribe] heard from one of the Ansar, nicknamed Abu Muhammad, that the
witr prayer is obligatory. He went to 'Ibadah ibn as-Samit and mentioned to him
what Abu Muhammad had said. 'Ibadah observed: "Abu Muhammad is mistaken for I heard
the Messenger of Allah say: 'Five prayers are ordained by Allah for his slaves.
Whoever fulfills them properly without any shortcoming, he will have a pact with
Allah that He will admit him into paradise. Whoever does not do them, he will have
no pact with Allah, and if He wills He may punish him and if He wills He may forgive
him.'"
Also al-Bukhari and Muslim record from Talhah ibn 'Ubaidullah that the Prophet said:
"Five prayers during the day and night have been prescribed by Allah." Hearing this
a bedouin asked the Prophet: "Is there anything else upon me [in the way of prayer]?"
The Prophet said: "No, unless you want to do more voluntarily."
All the scholars agree that the time for the witr prayer does not begin until after
salatul 'isha and it continues until the time of salatul fajr.
Abu Tamim al-Jishani relates that 'Amr ibn al-'Aas was addressing the people during
a Friday Khutbah and he said: "Abu Basra related to me that the Prophet said: 'Verily,
Allah has added a prayer for you, and it is the witr prayer. Pray it between salatul
'isha and salatul fajr.'" Abu Tamim said: "Abu Zharr took me by my hand and we went
in the mosque to Abu Basra and [Abu Zharr] said: 'Did you hear what 'Amr just said
from the Messenger of Allah?' He answered: 'I heard it from the Messenger of Allah!"'
This is related by Ahmad with a sahih chain.
Abu Mas'ud al-Ansari relates: "The Prophet sallellahu alehi wasallam would make
the witr prayer in the first part of the night or the middle of it or the latter
part of it." Ahmad has reported it with a sound chain.
'Abdullah ibn Abi Qais relates that he asked 'Aishah about the witr prayer of the
Prophet sallallahu alehi wasallam and she said: "Sometimes he would make the witr
prayer in the first part of the night and sometimes he would make the witr prayer
in the latter portion of the night." Then 'Abdullah asked: "How was his recitation,
audible or inaudible?" She replied: "He did both. Sometimes he would be inaudible
and sometimes audible. Sometimes he would make ghusl and sleep and sometimes he
would make ablution and sleep [i.e., when he was sexually defiled]." This is related
by Abu Dawud, Ahmad, Muslim, and at-Tirmizhi. It is preferred to pray it early if
one suspects that one will not wake during the latter portion of the night. It is,
on the other hand, advisable to delay it if one believes that one will be able to
wake up during the latter portion of the night.
If one suspects that one will not be able to perform the prayer in the latter portion
of the night, it should be prayed during the early portion of the night (before
sleeping).
Jabir reports that the Messenger of Allah said: "Whoever of you fears that he will
not be able to wake during the latter portion [of the night], he should make the
witr prayer during the early part [of the night]. And whoever of you believes that
he will be able to wake during the latter portion of the night, he should make the
witr prayer during that latter portion as it is the blessed time [the angels are
attentive to the prayers in the last portion of the night]." This is related by
Ahmad, Muslim, atTirmizhi, and Ibn Majah.
Jabir also narrates that the Messenger of Allah inquired of Abu Bakr: "When do you
perform the witr prayer?" Abu Bakr replied: "In the early portion of the night after
the night prayer" Then the Prophet said: "And you, O 'Umar?" He answered: "During
the latter portion of the night." The Prophet said: "As for you, O Abu Bakr, you
have taken the careful way. As for you, 'Umar, you have taken the way of hardship
and firm will." This is related by Ahmad, Abu Dawud and al-Hakim who says it is
sahih according to Muslim's criterion. However, the Prophet sallallahu alehi wasallam
would pray the witr prayer near dawn time for it is the most blessed time, as mentioned
previously.
'Aisha reports: "Out of the entire night, the Messenger of Allah would sometimes
perform the witr prayer during the early portion; sometimes he would perform it
during the middle portion; and sometimes in the latter portion of the night, just
before dawn." This is related by the group.
Nevertheless, considering the possibility of losing witr, the Prophet advised some
of his companions not to sleep until they had performed the witr prayer in order
to be on the safe side.
Sa'd ibn Abi Waqqas would pray salatul 'isha in the Prophet's mosque and then would
pray one rak'ah of witr without making any addition to it. The people said to him:
"Abu Ishaq, do you make the witr with just one rak'ah without adding any (other
rak'ah) to it?" He said: "Yes, for I heard the Messenger of Allah say: 'The one
who does not sleep until he makes the witr prayer is prudent.'" This was related
by Ahmad and its narrators are trustworthy.
It is permissible to perform the witr by praying two rak'at [and concluding them]
and then praying one rak'ah with a tashahud and taslim. Likewise, it is allowed
to pray all the rak'at with two tashahuds and one taslim. One may pray a number
of rak'at, one after another, without making any tashahud, save in the one before
the last rak'ah in which case one makes the tashahud and then stands to perform
the last rak'ah wherein one will make another tashahud and end the prayer with the
taslim. One may also make only one tashahud and the taslim, in the last rak'ah of
witr. All of that is permissible and can be traced to the Prophet.
Talking about the thirteen rak'at in witr, at-Tirmizhi says: "It has been related
from the Prophet that he would perform the witr prayer with thirteen, nine, seven,
five, three rak'at or one rak'ah."
On the other hand, Ishaq ibn Ibrahim holds: "The meaning of the statement that the
Prophet prayed thirteen rak'at of witr is that during the night he would pray thirteen
rak'at including the witr prayer, and so all of the night prayer came to be known
as witr."
Ibn al-Qayyim's view is that "the clear, authentic sunnah is to pray the witr with
five or seven connected rak'at as reported by Umm Salamah in her hadith. [She says]
that the Prophet would perform the witr with five or seven rak'at without breaking
them apart with taslim or any speech." This is related by Ahmad, an-Nasa'i, and
Ibn Majah with a good chain.
As previously mentioned, al-Bukhari and Muslim quote 'Aishah saying that the Prophet
would perform thirteen rak'at during the night and would make the witr prayer with
five of them, and he would not 'sit' [during those five] except in the last rak'ah
of them. In another hadith, 'Aishah reports that the Prophet sallallahu alehi wasallam
would perform nine rak'at during the night and that he would not sit during them
until the eighth rak'ah in which he would make remembrance of Allah, praising Him,
and would make supplication. Then, he would stand without making the taslim and
pray the ninth rak'ah, after which he would sit, make the tashahud and make the
taslim in such a manner that we could hear him. Then, he would pray two rak'at after
the taslim while sitting, and that would make eleven rak'at. When he became older
and heavier, he would make the witr with seven rak'at, performing the (last) two
rak'at like the first one. In another version from her, it is stated: "When he became
older and bulkier, he would make the witr with seven rak'at, and he would not sit
during them, save in the sixth and seventh rak'ah and he would not make the taslim,
save in the seventh rak'ah." In yet another version, it is stated: "He would pray
seven rak'at and would not sit, save in the last of them." This is related by the
group.
All of the preceding ahadith are authentic and clear and there is no contradiction
in them. As to the Prophet's statement: "The night prayer is in sets of two [rak'at],"
it is not relevant here. This is an authentic hadith, and the statement that he
observed witr with seven or five rak'at is equally true. Both statements confirm
each other. The seven, five, nine, and one rak'ah constitute the witr prayer, for
witr is the name given to the one rak'ah offered in conclusion of whatever is offered
prior to it. And the witr of the five, seven and nine rak'at are all connected like
the maghrib which is described as three connected rak'at. If one breaks apart the
five or seven rak'at with two taslim, like in the eleven rak'at, it will all be
called witr due to the last odd rak'ah. This is supported by the Prophet's statement:
'The night prayer is sets of two rak'at. If one fears the coming of the dawn, he
should perform one rak'ah, thereby making all of them odd [witr].' Therefore, the
Prophet's actions and statements are in agreement, each part confirming the other."
The fact is that the Prophet was responding to a question about the night prayer
when he said: "it is in pairs of two." He was not speaking about witr, for the man
had asked him about night prayer, and not about the witr.
It is permissible to recite after al-Fatihah any surah which one wishes to recite.
'Ali says: "There is not a part of the Qur'an that is obsolete, so make the witr
prayer of whatever you wish from it." However, it is preferred to recite, in the
first of the three rak'at of witr, al-A'la after reciting al-Fatihah. In the second
rak'ah, it is preferred to recite al-Kafirun. In the third rak'ah, it is proper
to recite the last three surahs of the Qur'an. This is narrated by Ahmad, Abu Dawud
and Tirmizhi, who relate from 'Aishah, on sound authority saying: The Prophet sallallahu
alehi wasallam would recite Ala'la in the first rak'ah, Al-Kafirun in the second
and the last three surahs in the third rak'ah.
It is part of sunnah to supplicate with qunut in the witr prayer during the entire
year. Ahmad, at-Tirmizhi, an-Nasa'i, Abu Dawud, Ibn Majah, and others record that
al-Hassan ibn 'Ali said: "The Messenger of Allah taught me the [following] words
to say in the witr prayer: 'O Allah, guide me among those whom You have guided.
Grant me safety among those whom You have granted safety. Take me into Your charge
among those whom You have taken into Your charge. Bless me in what You have given
me. Protect me from the evil that You have decreed, for You decree and nothing is
decreed for You. And there is no humiliation for whom You take as a ward. Blessed
and Exalted are You, our Lord. ' "
At-Tirmizhi grades this hadith as hasan, and says: "... nothing is known from the
Prophet concerning qunut more authentic than that." Commenting on its status, an-Nawawi
says that its chain is sahih. Ibn Hazm has some reservations about its soundness,
but says: "This hadith, although it is not one that can be used as a proof, is all
that we have from the Prophet, and a weak hadith is dearer to me than mere opinion."
Ahmad says this is also the view of Abu Musa, Ibn Mas'ud, Ibn 'Abbas, al-Bara',
Anas, al-Hassan al-Basri, 'Umar ibn 'Abdul'aziz, al-Thauri, Ibn al-Mubarak, and
the Hanafi school. This, an-Nawawi says, gives credibility to the report.
Ash-Shaf'i and others are of the opinion that the qunut in the witr prayer should
be made during the latter half of the month of Ramadan. This is based on what Abu
Dawud records that, 'Umar ibn al-Khattab convoked the people in prayer, under the
leadership of Ubayy ibn Ka'b, and they prayed together for twenty nights, and he
did not make the qunut except for during the latter half of the month of Ramadan.
It is moreover related that Muhammad ibn Nasr asked Sa'id ibn Jubair about the qunut
in the witr prayer. Sa'id answered: " 'Umar sent an army that suffered serious setback,
which caused 'Umar to be alarmed, so, when it was the latter half of Ramadan, he
made the qunut to supplicate for them."
It is permissible to make the qunut before going into ruku' (bowing), or lt may
be recited when one stands up straight after the ruku'. Humaid says: "I asked Anas:
'Is the qunut before or after the ruku'?' He said: 'We would do it before or after.'"
This was related by Ibn Majah and Muhammad ibn Nasr. In Fath al-Bari, Ibn Hajar
comments that its chain is faultless.
If one makes the qunut before the ruku', one should make the takbir and raise one's
hands after the recital, and similarly make another takbir after the qunut, and
then bow. This has been related from some companions. Some scholars hold that it
is preferable to raise one's hands in supplication during the qunut, while others
disagree.
As to wiping face with hands after the qunut, al-Baihaqi writes: "It is preferred
not to do so and to confine one's self to what the early generations did. They raised
their hands but did not wipe their faces during the prayer."
It is preferred for a person to say after the taslim: "Glory be to the Master, the
Holy," three times aloud, saying the third time: "Lord of the angels and the souls."
Abu Dawud and anNasa'i record that Ubayy ibn Ka'b said: "The Prophet sallallahu
alehi wasallam would recite al-A'la and al-Kafirun in the witr prayer. When he made
the taslim, he would say: 'Glory be to the Master, the Holy ,' three times, prolonging
the third repetition and saying it aloud." This is the wording in which an-Nasa'i
recorded it. Ad-Daraqutni has the addition: "And he would say, 'Lord of the angels
and the spirits. "' He would then make supplications and, according to what Ahmad,
anNasa'i, Abu Dawud, Ibn Majah, and at-Tirmizhi record from 'Ali, he would say at
the end of his witr: "O Allah, I seek refuge in Your pleasure from your anger. And
I seek refuge in Your granting well being from Your punishment. And I seek refuge
in You from You. I cannot reckon Your praise: You are as You have praised Yourself."
Whoever has performed the witr prayer and then wishes to do some more, he may do
so but he is not to repeat the witr.
Abu Dawud, an-Nasa'i, and at-Tirmizhi have recorded from 'Ali that he heard the
Messenger of Allah say: "There are no two witr prayers in one night." At-Tirmizhi
grades it hasan.
'Aishah relates that the Prophet would make the taslim in such a manner that we
could hear him and then, he would pray two rak'at while sitting. This is related
by Muslim.
Umm Salamah also narrates that he prayed two rak'at while sitting, after the witr
prayer. This was related by Ahmad, Abu Dawud, at-Tirmizhi, and others.
According to al-Baihaqi and al-Hakim, the majority of the scholars maintain that
it is correct to make qada' for a missed witr prayer. Al-Hakim grades the following
report by Abu Hurairah as sahih according to the criterion of al-Bukhari and Muslim.
Abu Hurairah reports that the Prophet said: "If the morning approaches, and you
have yet to pray witr, you should pray the witr prayer." Abu Dawud records from
Abu Sa'id al-Khudri that the Prophet said: "If one of you sleeps [past the time
of] the witr prayer or he forgets it, he should pray it when he remembers it." Al-'Iraqi
says that the chain of this hadith is sahih.
Ahmad and at-Tabarani record with a hasan chain that the Prophet sallallahu alehi
wasallam would perform the witr prayer in the morning [if, for some reason, he had
missed it during the night].
Generally speaking, there is a difference of opinion over what time it may be made
up. The Hanafi school holds it should be performed during those times in which it
is not forbidden to observe prayers. The followers of Shaf'i say that it may be
made up during any time of the night or day, while according to Malik and Ahmad
a missed witr prayer is to be made up for after the dawn.
It is legitimate to recite the qunut aloud in any of the five daily prayers at those
times when Muslims are faced with calamities. Ibn 'Abbas relates that the Messenger
of Allah sallallahu alehi wasallam made qunut consecutively for one month in the
zuhr, 'asr, maghrib, 'isha, and fajr prayers. At the end of every prayer, after
saying: "Allah hears him who praises Him" in the last rak'ah, he would supplicate
against Re'l, Zhakwan, and 'Usiyyah'� of Banu Sulaim, and the people behind him
would say 'Ameen'. This is related by Ahmad and by Abu Dawud adding that these three
had killed the emissaries that the Prophet sallallahu alehi wasallam had sent to
them. 'Ikrimah says: "That was the begining of the qunut."
Abu Hurairah reports that whenever the Prophet sallallahu alehi wasallam wanted
to supplicate against or for someone, he would make qunut after going into ruku'.
Sometimes, he would say: "Allah hears him who praises Him. Our Lord, to you is the
praise. O Allah! Save al-Walid ibn al-Walid and Salamah ibn Hisham and 'Iyash ibn
Abi Rabi'ah and the oppressed [and weak] believers. O Allah, put hardship and pressure
on the tribe of Muzhar and give them years of famine like those during the time
of Yusuf." He would say this aloud in some of the prayers. Also in the dawn prayer,
he would say: "Oh Allah, curse so and so," cursing two tribes of Arabs until Allah
revealed: "It is no concern at all of thee [Muhammad] whether He relent toward them
or punish them, for they are evildoers ." This is related by Ahmad and al-Bukhari
.
It is not correct to make qunut in the dawn prayer except during times of calamity,
in which case it may be made in any of the five daily prayers. Abu Malik al-Ashja'i
said: "My father prayed behind the Prophet sallallahu alehi wasallam when he was
sixteen years old, and he prayed behind Abu Bakr, 'Umar, and 'Uthman. I asked him,
'Did they make the qunut'?' He said, 'No, son, it is something that has been innovated."'
This is related by Ahmad, an-Nasa'i, Ibn Majah, and at-Tirmizhi who calls it sahih.
Anas said that the Prophet sallallahu alehi wasallam would not make the qunut in
fajr unless he was supplicating for a people or supplicating against a people. This
is related by Ibn Hibban, al-Khatib, and Ibn Khuzaimah who said it is sahih.
It is also related that az-Zubair, Abu Bakr, 'Umar, and 'Uthman did not make the
qunut in the dawn prayer. This is the opinion of the Hanafiyyah, the Hanbaliyyah,
Ibn al-Mubarak, al-Thauri, and Ishaq. The followers of Shaf'i are of the opinion
that the qunut is to be made after the ruku' of the second rak'ah in the obligatory
dawn prayer. This opinion is based on the following two reports. Ibn Sireen narrates
that Anas ibn Malik was asked: "Did the Prophet make the qunut in the dawn prayer?"
He answered: "Yes." They asked him: "Before the ruku' or after it?" He replied:
"After it." This is related by the group save at-Tirmizhi.
There is a report from Anas which says: "The Messenger of Allah sallallahu alehi
wasallam did not stop making qunut during the dawn prayer until he left this world."
This is related by Ahmad, al-Bazzar, adDaraqutni, al-Baihaqi, and al-Hakim who says
it is sahih.
However, there remains some doubt concerning this evidence since the qunut which
they asked Anas about, as is clear in the narrations of al Bukhari and Muslim, was
the qunut during the time of calamities. Concerning the latter hadith (the one mentioned
in support of their stand), in its chain of narrators there is Abu Ja'far ar-Razi
who is not a credible source and, thus, one cannot build a case upon his hadith.
How could it be that the Messenger of Allah never stopped performing this qunut
until his death, and yet, the rightly guided caliphs did not perform it? It is even
confirmed that Anas himself did not make the qunut in the dawn prayer! If we must
accept this latter hadith as authentic, it would mean that the Prophet always made
supplications and remembrance ( zhikr), after the ruku', until his death. This would
also come under qunut and, in this sense, it would be more befitting. Still, this
is one of the matters in which it is acceptable to have differences of opinion,
and one may either do it or leave it. The best guidance is that of Muhammad sallallahu
alehi wasllam.
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