In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: For one who misses the Sunnah of Fajr, is it permissible for him to pray it after the Fajr prayer?

📝 The answer:

It is permissible for him to pray it after the Fajr prayer, and it is permissible to delay it until after the sun rises the height of a lance, for this is permissible and that is permissible. And the hadith which has come with regards to the Prophet (ﷺ) making it up after sunrise is not established and it has been classed as being defective. Likewise, the hadith which has come with regards to the man who made it up after the Fajr prayer in the time of the Prophet (ﷺ) has also been spoken against.

However, it has come that the Prophet (ﷺ) made up the two rak’ah Sunnah of Dhuhr. He became busy due to the arrival of ‘Abdul Qays, so he made it up after Asr, hence it is permissible to make up supererogatory prayers in time of prohibition, rather some people if they were to delay it after the sun rises, they may become busy from doing it, hence that which is best for such a person is to make it up as soon as possible so he doesn’t miss it due to becoming busy.

And it is from the prayers which there is a specific reason for praying it, and as for the prohibition of praying supererogatory prayers in these two times is for prayers which don’t have a specific reason, rather the prohibition is for the unrestricted supererogatory prayers which don’t occur due to a specific reason.

So there is no issue in making up the prayer after Fajr or after sunrise, both of these options are prescribed.

Original Fatwa:
https://t.me/ibnhezam/15094

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will be praying with him, and some of them would be praying alone.

And the situation continued like this until the era of the leader of the believers ‘Umar bin al-Khattaab (رضي الله عنه), the situation continued like that until he resolved it and united them all.

So is it that during this time frame it will not be recorded for them that they prayed the whole night as they didn’t pray with the Imam?! This is an incorrect understanding and no one from the people of knowledge has said this, rather they just give precedence and mention that the prayer with the Imam is better.

They do not say that it will not be recorded for him that he prayed the whole night if he prays alone, or if he prays with the Imam a portion of the prayer and then completes it by himself. No one from the people of knowledge said that it will not be recorded for him that he prayed the whole night rather that which they say is that it is better to complete it, that which is better is to complete it with the Imam until he leaves, as is in accordance with the Hadith.

As for saying that it will not be recorded for him that he prayed the whole night, then this is incorrect, rather if he prays by himself the whole prayer we cannot say that it will not be recorded for him that he prayed the whole night.

Original Fatwa:
https://t.me/ibnhezam/16405

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#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
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(فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، تَمَسَّكُوا بِهَا، وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ)
“So you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it with your molar teeth”
Reported by Ahmad, al-Tirmidhi and other than them on the authority of al-‘Irbaan bin Saariyah (رضي الله عنه).

And the Messenger of Allah (ﷺ) said:
(اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ، وَعُمَرَ)
“Take as examples the two after me from my Companions, Abu Bakr and 'Umar.”
Reported by al-Tirmidhi and other than him on the authority of Hudhayfah (رضي الله عنه) and it is an authentic Hadith with its witnessing narrations, and from it (the witnessing narrations) the Hadith:
(فَإِنْ يُطِيعُوا أَبَا بَكْرٍ، وَعُمَرَ يَرْشُدُوا)
“If you obey Abu Bakr and ‘Umar you will be upon guidance”.
Reported by Muslim on the authority of Abu Qataadah (رضي الله عنه).

Original Fatwa:
https://t.me/ibnhezam/16407

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#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: Is the Qunoot in the Witr prayer obligatory, and if one doesn’t recite the Qunoot then what is the condition of his prayer?

📝 The answer:

The Prophet (ﷺ) used to pray the Witr and he (ﷺ) would not abandon it whilst travelling nor when he was a resident, and it has not been reported from him in an authentic Hadith that he recited the Qunoot in the WItr prayer, regardless of in Ramadhan or in other than Ramadhan.

However, it has come from some of the Sahaba that they used to recite the Qunoot during Ramadhan, and from some of the Sahaba in outside of Ramadhan.

Hence, the Qunoot is permitted in the Witr however it is not appropriate that it is done all the time. If one wishes to do it then that which is best is that it is to be done in Ramadhan on some occasions. That which is closest to the Sunnah is to abandon the Qunoot in the Witr but if one wishes to recite the Qunoot in Ramadhan as was the practice of some of the Sahaba then there is no problem in it. It has come on the authority of ‘Abdullah bin Mas’ud (رضي الله عنه) that he used to recite the Qunoot during the whole year, and it has come on the authority of ibn ‘Umar that he used to recite the Qunoot during the second half of Ramadhan, and that is what is reported from Ubay bin Ka’b (رضي الله عنه).

The one who recites the Qunoot following that which has come in the Hadith of al-Hasan bin ‘Ali that the Prophet (ﷺ) taught him to say in the Qunoot of Witr:
(اللهم اهدني فيمن هديت...)
“O Allah, guide me with those whom You have guided…”
Then there is no problem as some of the scholars viewed the Hadith to be authentic (Hasan), but the preponderant view regarding the Hadith is that he taught him the Du’a to supplicate with and it is not specific to the Qunoot of Witr, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/16411

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#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: What is the ruling of raising the hands during the Qunoot of Witr?

📝 The answer:

It is established from the Prophet (ﷺ) that he used to raise his hands in the Qunoot of calamity. It is reported by Ahmad on the authority of Anas with an authentic chain of transmission according to the conditions of Muslim, and if something is established in the obligations then it is established in the supererogatory, and the majority of the scholars hold this view.

And we used as evidence the raising of hands in the Qunoot of calamity because the Qunoot of Witr is not established from the Prophet (ﷺ), the Qunoot is not established let alone the raising of the hands, rather only the Sahaba (رضوان الله عليهم) recited the Qunoot (in the Witr).

Original Fatwa:
https://t.me/ibnhezam/16413

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

Is the Du’a that is recited during the Witr specific to the Hadith of al-Hasan bin ‘Ali:
(اللهم اهدني فيمن هديت...)
“O Allah, guide me with those whom You have guided…”
or is it permitted to make Du’a with other than it, and is it permitted to lengthen the Du’a?

📝 The answer:

The Qunoot in the Witr was done by some of the Sahaba (رضوان الله عليهم). It has been established on the authority of ibn Mas’ud (رضي الله عنه) that he used to recite the Qunoot throughout the whole year. It has been reported by al-Tabaraani with an authentic chain of transmission. And it has been established on the authority of ibn ‘Umar with ibn Abi Shaybah and other than him that he used to recite the Qunoot during the second half of Ramadhan.

Nothing has been established with regards to the Prophet (ﷺ) that he used to recite the Qunoot in the Witr, and that which has been reported with regards to it is defective (weak) and not established. A group from the scholars of Hadith, from them Imam Ahmad, ibn Khuzaymah, ibn al-Mundhir, al-Bayhaqi and other than them all determined that it is not established.

Those who explained the night prayer of the Messenger of Allah (ﷺ) as has come in the Sahihayn and other than it did not mention the Qunoot in it. Many of the Sahaba described the night prayer of the Prophet (ﷺ) such as ibn ‘Abbaas, ‘A’ishah, ‘Awf bin Maalik, Zayd bin Arqam, ibn Mas’ud, Hudhayfah and other than them, and not a single one of them mentioned the Qunoot.

So that which is the closest view is that it should be abandoned, and if one decides to recite the Qunoot then it should be on rare occasions as was the practice of the Sahaba (رضوان الله عليهم) or that it is done in Ramadhan, especially during the second half of it as was the practice during the era of ‘Umar bin al-Khattaab (رضي الله عنه).

As for the Du’a, then the Hadith of al-Hasan is also disputed with regards to the mention of Qunoot of Witr. Shu’bah and some of the trustworthy narrators narrated this Hadith without the wording ‘in the Qunoot of Witr’ rather they made it an unrestricted Du’a. al-Hasan said:
علمني النبي ﷺ دعاء أدعو به
“The Prophet (ﷺ) taught me a Du’a that I supplicate with…” and they mentioned it (the Du’a) without restricting it to being the Qunoot of Witr.

Also, no one from the people of knowledge obligated restricting the Du’a to the one in the Hadith of al-Hasan bin ‘Ali (رضي الله عنه), rather it is prescribed according to them to recite the Qunoot with other than that which has come in the Hadith of al-Hasan bin ‘Ali.

It has been reported on the authority of ‘Umar (رضي الله عنه) as has come in the Sunan of al-Bayhaqi that he used to recite the Qunoot in Fajr, supplicating against the disbelievers and supplicating for the Muslims, and he recited in the Qunoot Surah al-Hafd and Surah al-Khal’ which were both abrogated.

And with regards to lengthening the Du’a then this action is not from the Sunnah, the Prophet (ﷺ) did not do it and neither did the Sahaba (رضوان الله عليهم). Likewise reciting the Du’a like the Qur’an is not from the Sunnah, and to make the Du’a melodious such so that you prolongue it and sing it then this is a heresy from the newly invented affairs and with Allah lies all Success.

Original Fatwa:
https://t.me/ibnhezam/16409

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: Is raising the hand during the Du’a of Qunoot and saying 'Ameen' from the Sunnah? What is the evidence for it?

📝 The answer:

Raising the hands is permitted for the Qunoot, it has been established authentically in Musnad Ahmad on the authority of Anas bin Maalik (رضي الله عنه) that the when the Prophet (ﷺ) recited the Qunoot for the calamity, he supplicated and raised his hands. So, the majority of scholars said that the hands should also be raised in the Qunoot for the Witr as what is established in the obligations is also established in the supererogatory.

Similarly the Ta’meen (saying Ameen) is established in Sahih ibn Khuzaymah from the Hadith of ibn ‘Abbaas (رضي الله عنهما) that the Prophet (ﷺ) supplicated and the people said ‘Ameen’ from behind him during the Qunoot for calamity.

As for there being a text for Qunoot of Witr whereby the Prophet (ﷺ) supplicated, or that he raised his hands, or that the people behind him said ‘Ameen’ then nothing has been authenticated from the Prophet (ﷺ) with regards to that.

These Hadiths in the Sahihayn and other than it on the authority of ‘A’ishah (رضي الله عنها), ibn ‘Abbaas, Zayd bin Khalid al-Juhani, ibn Mas’ud, Hudhayfah and other than them, many of them narrated the characteristic of the night prayer of the Prophet (ﷺ) and none of them mentioned that he (ﷺ) would recite the Qunoot.

Hence, that which is closest to the Sunnah is that the Qunoot of Witr is to be done on rare occasions, especially in Ramadhan when the Sahaba (رضوان الله عليهم) practiced it.

As for the Hadith of al-Hasan bin ‘Ali (رضي الله عنهما) that the Prophet (ﷺ) taught him to say a Du’a in the Qunoot of Witr - (اللهم أهدني فيمن هديت وعافني فيمن عافيت) “O Allah, guide me among those whom You have guided, pardon me among those You have pardoned, take me into Your charge among those You have taken into Your charge” until the end of it – then the wording of the Hadith has been disputed as Shu’bah bin al-Hajjaaj narrated the Hadith with the wording (علمني دعاء أدعوا به) ”He taught me a Du’a to supplicate with” i.e. generally. Abu Ishaaq al-Sabi’i increased (في قنوت الوتر) “during the Witr Qunoot”, and Shu’bah is more precise than Abu Ishaaq.

So that which is apparent is that this Du’a is general and it should be supplicated with at any time. During Sujood (prostration), during times when Du’a is accepted, similary in the Qunoot if you do it, and other than it.

It has been established from the Sahaba (رضوان الله عليهم) that they used to recite the Qunoot especially during the second half of Ramadhan, it has been established from ibn ‘Umar, and it has been reported from Ubay bin Ka’b (رضي الله عنه), it has been established from ibn Mas’ud (رضي الله عنه) that he used to recite the Qunoot all year round, so there is no problem in doing the Qunoot however it is apparent from the evidences that the prophet (ﷺ) didn’t used to do the Qunoot. So if one wishes to do the Qunoot then let it be on rare occasions, especially during Ramahan, and all Perfect Praise with Love and Veneration is exclusively for Allah.

Original Fatwa:
https://t.me/ibnhezam/16415

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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