وَقَوْلِ اللهِ عَزَّ وَجَلَّ: حَفِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَوَةِ الْوُسْطَى(البقرة: ۲۳۸) ، وَقَوْلِهِ: وَالشَّفْعِ وَالْوَتْرِ (الفجر: ٣
And the saying of Allah, the Almighty: "Guard strictly the prayers, and the middle prayer." (Al-Baqarah, 2:238)
And His saying: "And by the even and the odd." (Al-Fajr, 89:3)
عَنْ أَبِي . سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ: أَنَّهُ سَأَلَ . عَائِشَةَ (رضي الله عنها): كَيْفَ كَانَتْ صَلَاةُ رَسُوْلِ اللهِ ﷺ فِي رَمَضَانَ؟ فَقَالَتْ: مَا كَانَ رَسُولُ اللهِ ﷺ يَزِيدُ فِي رَمَضَانَ وَلَا فِي غَيْرِهِ عَلَى إِحْدَى عَشْرَةَ رَكْعَةً: يُصَلِّي أَرْبَعًا فَلَا تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُوْلِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعًا ۱ فَلَا تَسْأَلُ عَنْ حُسْنِهِنَّ وَطُوْلِهِنَّ، ثُمَّ يُصَلِّي ثَلَاثًا. مُتَّفَقٌ عَلَيْهِ.
Abu Salamah ibn Abdur-Rahman, who asked Aisha (may Allah be pleased with her): "How was the prayer of the Messenger of Allah (ﷺ) during Ramadan?" She replied:
"The Messenger of Allah (ﷺ) did not exceed eleven rak'ahs in Ramadan or at any other time. He would pray four rak'ahs, do not ask about their beauty and length, then pray another four rak'ahs 1, do not ask about their beauty and length, and then pray three rak'ahs." [Agreed upon by Bukhari and Muslim]
Notes / الحواشي
1 The phrase "then he prayed four rak'ahs" indicates that the night prayer is performed in sets of four rak'ahs. Otherwise, she would have said"eight rak'ahs, do not ask about their beauty and length." This is mentioned in Fath al-Qadir.
۱ قوله : ثم يصلي أربعا فهذا الفصل يفيد أن صلاة الليل أربعا أربعا، وإلا لقالت: ثمانيا، فلا تسأل عن حسنهن وطولهن». كذا في فتح القدير».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه): أَنَّ رَسُوْلَ اللهِ ﷺ نَهَى عَنِ الْبُتَيْرَاءِ: أَنْ يُصَلِّي الرَّجُلُ وَاحِدَةً يُؤْتِرُ بِهَا. رَوَاهُ ابْنُ عَبْدِ الْبَرِّ فِي التَّمْهِيْدِ».
Abu Sa'id (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) prohibited the Butayra (praying only one rak'ah for Witr)." [Narrated by Ibn Abd al-Barr in Al-Tamhid]
وَعَنْ عَلِيٍّ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ يُؤْتِرُ بِثَلَاثٍ رَوَاهُ التَّرْمِذِيُّ. وَقَالَ: قَدْ ذَهَبَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ ﷺ وَغَيْرِهِمْ إِلَى هَذَا، وَرَأَوْا أَنْ يُؤْتِرَ الرَّجُلُ بِثَلَاثٍ.
Ali (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) used to pray Witr with three rak'ahs." [Narrated by Tirmidhi reported: Some scholars among the companions of the Prophet (ﷺ) and others held this opinion, stating that a person should pray Witr with three rak'ahs]
وَعَنْ عَبْدِ اللهِ بْنِ أَبِي قَيْسٍ قَالَ: سَأَلْتُ عَائِشَةَ (رضي الله عنها): بِكَمْ كَانَ رَسُولُ اللهِ ﷺ يُؤْتِرُ؟ قَالَتْ: كَانَ يُؤْتِرُ بِأَرْبَعٍ وَثَلَاثٍ، وَسِتُّ وَثَلَاثٍ، وَثَمَانٍ وَثَلَاثٍ، وَعَشْرٍ وَثَلَاثٍ، ۱ وَلَمْ يَكُنْ يُؤْتِرُ بِأَنْقَصَ مِنْ سَبْعٍ، وَلَا بِأَكْثَرَ مِنْ ثَلَاثَ عَشَرَةَ. رَوَاهُ أَبُو دَاوُدَ.
Abdullah ibn Abi Qais reported: "I asked Aisha (may Allah be pleased with her): 'How did the Messenger of Allah (ﷺ) pray Witr?' She replied: 'He would pray Witr with four and three, six and three, eight and three, or ten and three. 1 He never prayed Witr with less than seven rak'ahs or more than thirteen.'" [Narrated by Abu Dawud]
Notes / الحواشي
1 The phrase "and three" indicates that Witr is essentially three rak'ahs, and what precedes it is considered part of the night prayer (Tahajjud). Referring to the entire prayer as Witr is a metaphorical usage. This is supported by the authentic hadith: "Make the last of your night prayer Witr."
۱ قوله: وثلاث قال العلامة العيني: فقد نصت على الوتر بثلاثة، ولم تذكر الوتر بواحدة، فدل على أنه لا اعتبار للركعة البتيراء. انتهى وقال علي القاري وفي إتيانها بثلاث في كل عدد دلالة ظاهرة بأن الوتر في الحقيقة هو الثلاث، وما وقع قبله من مقدمامته المسمى بصلاة التهجد، فإطلاق الوتر على الكل مجاز، ويؤيده الحديث الصحيح: اجعلوا آخر صلاتكم بالليل وترا.
وَعَنِ الْكَرْخِي قَالَ: أَوْتَرَ سَعْدُ بْنُ أَبِي وَقَاصٍ بِرَكْعَةٍ فَأَنْكَرَ عَلَيْهِ ابْنُ مَسْعُوْدٍ، وَقَالَ: مَا هَذِهِ الْبُتَيْرَاءُ الَّتِي لَا نَعْرِفُهَا عَلَى عَهْدِ رَسُوْلِ اللهِ ﷺ رَوَاهُ ابْنُ أَبِي شَيْبَةَ.
Al-Karkhi reported: "Sa'd ibn Abi Waqqas prayed Witr with one rak'ah, and Ibn Mas'ud (may Allah be pleased with him) criticized him, saying: 'What is this Butayra that we do not recognize from the time of the Messenger of Allah (ﷺ)?'" [Narrated by Ibn Abi Shaybah]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ : صَلَاةُ الْمَغْرِبِ وِتْرُ صَلَاةِ النَّهَارِ، فَأَوْتِرُوْا صَلَاةَ اللَّيْلِ». رَوَاهُ النَّسَائِيُّ.
وَقَالَ الْعَلَامَةِ الْعَيْنِيُّ: وَهَذَا السَّنَدُ عَلَى شَرْطِ الشَّيْخَيْنِ.
Ibn Umar (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said: 'The Maghrib prayer is the Witr of the daytime prayers, so pray Witr for the night prayer.'" [Narrated by Nasa'i]
Al-Allamah Al-Ayni said: "This chain meets the conditions of Bukhari and Muslim."
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: "وِتْرُ اللَّيْلِ ثَلَاثُ كَوِتْرِ النَّهَارِ صَلَاةَ الْمَغْرِبِ». رَوَاهُ الدَّارَقُطْنِيُّ وَالْبَيْهَقِيُّ. وَفِي رِوَايَةٍ لِلدَّارَقُطْنِي عَنْ عَائِشَةَ ما نَحْوُهُ مَرْفُوعًا.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said: 'The Witr of the night is three rak'ahs, just as the Witr of the day is the Maghrib prayer.'" [Narrated by Darqutni and Bayhaqi]
In a version by Darqutni from Aisha (may Allah be pleased with her), a similar narration is attributed to the Prophet (ﷺ).
وَعَنْ أَبِي خَالِدٍ قَالَ: سَأَلْتُ أَبَا الْعَالِيَةِ عَنِ الْوِتْرِ، فَقَالَ: عَلَّمَنَا أَصْحَابُ رَسُوْلِ اللهِ ﷺ أَنَّ الْوِتْرَ مِثْلُ صَلَاةِ الْمَغْرِبِ، هَذَا وِتْرَ اللَّيْلِ، وَهَذَا وِتْرُ النَّهَارِ. رَوَاهُ الطَّحَاوِيُّ.
Abu Khalid reported: "I asked Abu Al-Aliyah about Witr, and he said: 'The companions of the Messenger of Allah (ﷺ) taught us that Witr is like the Maghrib prayer, this is the Witr of the night, and this is the Witr of the day.'" [Narrated by Tahawi]
وَعَنْ عَائِشَةَ (رضي الله عنها): أَنَّ رَسُوْلَ اللهِ ﷺ كَانَ لَا يُسَلِّمُ فِي رَكْعَتَيِ الْوِتْرِ. رَوَاهُ النَّسَائِيُّ.
Aisha (may Allah be pleased with her) narrated: "The Messenger of Allah (ﷺ) did not perform the Taslim (salutation) in the two rak'ahs of Witr." [Narrated by Nasa'i]
وَعَنْهَا (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ ﷺ يُؤْتِرُ بِثَلَاثٍ، لَا يُسَلِّمُ إِلَّا فِي آخِرِهِنَّ. ۲
رَوَاهُ الْحَاكِمُ فِي مُسْتَدْرَكِهِ وَقَالَ: إِنَّهُ صَحِيحٌ عَلَى شَرْطِ الْبُخَارِيِّ وَمُسْلِمٍ، وَلَمْ يُخَرِّجُاهُ.
Aisha (may Allah be pleased with her) narrated: "The Messenger of Allah (ﷺ) would pray Witr with three rak'ahs 1 and only perform the Taslim at the end of them." [Narrated by Hakim in Al-Mustadrak reported: It is authentic according to the conditions of Bukhari and Muslim, though they did not narrate it]
Notes / الحواشي
1 Al-Allamah Al-Ayni said: "Among those who said that Witr is three rak'ahs without separation are Umar, Ali, Ibn Mas'ud, Hudhayfah, Ubayy ibn Ka'b, Ibn Abbas, Anas, Abu Umamah, Umar ibn Abdul-Aziz, and the seven jurists." Ali Al-Qari said: "It is surprising that Imam Nawawi considered praying Witr with one rak'ah as the view of the majority."
۲ قوله: يوتر بثلاث لا يسلم إلا في آخرهن: قال العلامة العيني: وممن قال: «يوتر بثلاث، لا يفصل بينهن عمر وعلي وابن مسعود وحذيفة وأبي بن كعب وابن عباس وأنس وأبو أمامة وعمر بن عبد العزيز والفقهاء السبعة. انتهى وقال علي القاري: فالعجب من جعل النووي الإيتار بواحدة مذهب الجمهور.
وَعَنْ أُبَيِّ بْنِ كَعْبِ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ يَقْرَأُ فِي الْوِتْرِ بِـ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَفِي الرَّكْعَةِ الثَّانِيَةِ بِـ قُلْ يَأَيُّهَا الْكَافِرُونَ وَفِي الثَّالِثَةِ بِقُلْ هُوَ اللهُ أَحَدٌ». وَلَا يسلم إِلَّا فِي آخِرِهِنَّ، وَيَقُوْلُ - يَعْنِي بَعْدَ التَّسْلِيمِ -: «سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ ثَلَاثًا. رَوَاهُ النَّسَائِيُّ.
Ubayy ibn Ka'b (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) would recite in Witr: Sabbih isma Rabbika al-A'la (Surah Al-A'la) in the first rak'ah, Qul ya ayyuhal kafirun (Surah Al-Kafirun) in the second rak'ah, and Qul Huwa Allahu Ahad (Surah Al-Ikhlas) in the third rak'ah. He would only perform the Taslim at the end of them and say after the Taslim: 'Subhan al-Malik al-Quddus' (Glory be to the Sovereign, the Holy) three times." [Narrated by Nasa'i]
وَعَنْ خَارِجَةَ بْنِ حُذَافَةَ (رضي الله عنه) قَالَ: خَرَجَ عَلَيْنَا رَسُوْلُ اللهِ ﷺ وَقَالَ: «إِنَّ اللهَ أَمَدَّكُمْ بِصَلَاةٍ هِيَ خَيْرٌ لَكُمْ مِنْ حُمُرِ النَّعَمِ الْوِتْرُ، جَعَلَهُ اللهُ لَكُمْ فِيمَا بَيْنَ صَلَاةِ الْعِشَاءِ إِلَى أَنْ يَطْلُعَ الْفَجْرُ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
Kharijah ibn Hudhafah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) came out to us and said: 'Allah has given you a prayer that is better for you than red camels, the Witr prayer. Allah has made it for you between the Isha prayer and the dawn.'" [Narrated by Tirmidhi and Abu Dawud]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) ، عَنِ النَّبِيِّ ﷺ قَالَ: «بَادِرُوا الصُّبْحَ بِالْوِتْرِ». رَوَاهُ مُسْلِمٌ.
Ibn Umar (may Allah be pleased with him), who reported that the Prophet (ﷺ) said: "Hasten to pray Witr before dawn." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: أَوْصَانِي خَلِيلِي بِثَلَاثٍ: صِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوْتِرَ قَبْلَ أَنْ أَنَامَ مُتَّفَقٌ عَلَيْهِ.
Abu Huraira (may Allah be pleased with him) narrated: "My close friend (the Prophet) advised me to do three things: to fast three days every month, to pray two rak'ahs of Duha, and to pray Witr before sleeping." [Agreed upon by Bukhari and Muslim]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما)، عَنِ النَّبِيِّ ﷺ قَالَ: «اجْعَلُوا۱ آخِرَ صَلَاتِكُمْ بِاللَّيْلِ وِتْرًا». رَوَاهُ مُسْلِمٌ.
Ibn Umar (may Allah be pleased with him), who reported that the Prophet (ﷺ) said: "Make the last of your night prayer Witr." 2 [Narrated by Muslim]
Notes / الحواشي
2 Ali Al-Qari said: "This is a recommendation, not an obligation."
۱ قوله: اجعلوا إلخ : وقال علي القاري فيه الأمر للندب.
وَعَنْ غُضَيْفِ بْنِ الْحَارِثِ قَالَ: قُلْتُ لِعَائِشَةَ (رضي الله عنها): أَرَأَيْتِ رَسُوْلَ اللهِ ﷺ كَانَ يَغْتَسِلُ مِنَ الْجَنَابَةِ فِي أَوَّلِ اللَّيْلِ أَمْ فِي آخِرِهِ؟ قَالَتْ: رُبَمَا اغْتَسَلَ فِي أَوَّلِ اللَّيْلِ، وَرُبَمَا اغْتَسَلَ فِي آخِرِهِ. قُلْتُ: اللهُ أَكْبَرُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي الْأَمْرُ سَعَةً.
قُلْتُ: كَانَ يُؤْتِرُ أَوَّلَ اللَّيْلِ أَمْ فِي آخِرِهُ؟ قَالَتْ: رُبَمَا أَوْتَرَ فِي أَوَّلِ اللَّيْلِ، وَرُبَمَا أَوْتَرَ فِي آخِرِهِ، قُلْتُ: اللهُ أَكْبَرُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي الْأَمْرِ سَعَةً. قُلْتُ: كَانَ يَجْهَرُ بِالْقِرَاءَةِ أَمْ يَخْفُتُ؟ قَالَتْ: رُبَمَا جَهَرَ بِهِ، وَرُبَمَا خَفَتَ. قُلْتُ: اللهُ أَكْبَرُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِي الْأَمْرِ سَعَةً. رَوَاهُ أَبُو دَاوُدَ، وَرَوَى ابْنُ مَاجَهِ الْفَضْلَ الْأَخِيْرَ.
Ghudaif ibn Al-Harith reported: "I asked Aisha (may Allah be pleased with her): 'Did the Messenger of Allah (ﷺ) perform Ghusl (ritual bath) for Janabah (major impurity) at the beginning of the night or at the end?' She replied: 'Sometimes he performed Ghusl at the beginning of the night, and sometimes at the end.' I said: 'Allahu Akbar! Praise be to Allah, who has made the matter flexible.' I asked: 'Did he pray Witr at the beginning of the night or at the end?' She replied: 'Sometimes he prayed Witr at the beginning of the night, and sometimes at the end.' I said: 'Allahu Akbar! Praise be to Allah, who has made the matter flexible.' I asked: 'Did he recite aloud or quietly?' She replied: 'Sometimes he recited aloud, and sometimes quietly.' I said: 'Allahu Akbar! Praise be to Allah, who has made the matter flexible.'" [Narrated by Abu Dawud, and Ibn Majah narrated the last part]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: مِنْ كُلِّ اللَّيْلِ أَوْتَرَ رَسُولُ اللهِ ﷺ: مِنْ أَوَّلِ اللَّيْلِ وَأَوْسَطِهِ وَآخِرِهِ، وَانْتَهَى وِتْرُهُ إِلَى السِّحْرِ. مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) narrated: "The Messenger of Allah (ﷺ) prayed Witr at various times during the night, at the beginning, middle, or end, and his Witr would conclude by the time of Suhoor (pre-dawn)." [Agreed upon by Bukhari and Muslim]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ خَافَ أَنْ لَا يَقُوْمَ مِنْ آخِرِ اللَّيْلِ فَلْيُؤْتِرْ أَوَّلَهُ، وَمَنْ طَمِعَ أَنْ يَقُوْمَ آخِرَهُ فَلْيُؤْتِرُ آخِرَ اللَّيْلِ؛ فَإِنَّ صَلَاةَ آخِرِ اللَّيْلِ مَشْهُودَةٌ، وَذَلِكَ أَفْضَلُ». رَوَاهُ مُسْلِمُ.
Jabir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said:
"Whoever fears that he will not wake up at the end of the night should pray Witr at the beginning of the night. Whoever hopes to wake up at the end of the night should pray Witr at the end of the night, for the prayer at the end of the night is witnessed (by angels), and that is better." [Narrated by Muslim]
وَعَنْ بُرَيْدَةَ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «الْوِتْرُ حَقٌّ،۱ فَمَنْ لَمْ يُؤْتِرْ فَلَيْسَ مِنَّا الْوِتْرُ حَقٌّ، فَمَنْ لَمْ يُؤْتِرْ فَلَيْسَ مِنَّا ، الْوِتْرُ حَقٌّ، فَمَنْ لَمْ يُؤْتِرْ فَلَيْسَ مِنَّا». رَوَاهُ أَبُو دَاوُدَ وَالْحَاكِمُ فِي مُسْتَدْرَكِهِ وَصَحَّحَهُ.
وَفِي رِوَايَةٍ لِلدَّارَقُطْنِي عَنْ أَبِي أَيُّوبَ الله عَنِ النَّبِيِّ ﷺ: «الْوِتْرُ حَقٌّ وَاجِبٌ». وَفِي إِسْنَادِ أَبِي دَاوُدَ أَبُو الْمُنِيبِ عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ، وَقَدْ تَكَلَّمَ فِيْهِ الْبُخَارِيُّ. قَالَ ابْنُ أَبِي حَاتِمٍ: سَمِعْتُ أَبِي يَقُوْلُ: هُوَ صَالِحُ الْحَدِيْثِ، وَأَنْكَرَ عَلَى الْبُخَارِيَّ فِي إِدْخَالِهِ فِي الضُّعَفَاءِ. وَقَالَ الْحَاكِمُ: وَثَقَهُ ابْنُ مَعِينٍ. فَهَذَا ابْنُ مَعِينٍ إِمَامُ هَذَا الشَّأْنِ، وَكَفَى بِهِ حُجَّةً فِي تَوْثِيقِهِ إِيَّاهُ.
Buraidah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: "Witr is a right. 1 Whoever does not pray Witr is not from us. Witr is a right. Whoever does not pray Witr is not from us. Witr is a right. Whoever does not pray Witr is not from us." [Narrated by Abu Dawud and Hakim in Al-Mustadrak, who authenticated it]
In a narration by Darqutni from Abu Ayyub (may Allah be pleased with him), the Prophet (ﷺ) said: "Witr is an obligatory right."
In the chain of Abu Dawud, there is Abu Al-Munib Ubaidullah ibn Abdullah, about whom Bukhari criticized. However, Ibn Abi Hatim said: "I heard my father say: He is reliable in hadith," and he criticized Bukhari for including him among the weak narrators. Hakim said: "Ibn Ma'in authenticated him," and Ibn Ma'in is an authority in this field, which is sufficient evidence for his reliability.
Notes / الحواشي
1 Al-Allamah Al-Ayni said: "The statement 'Witr is a right' means it is obligatory. The evidence for this is the statement: 'Whoever does not pray Witr is not from us,' which is a severe warning. Such a statement is only made regarding the abandonment of an obligation or a duty, especially since it is repeated three times. Such emphatic language is not used for recommended acts." In Al-Maraqat, it is mentioned: "The phrase 'is not from us' may be used for non-obligatory acts, such as the statement: 'Whoever does not clean himself after relieving himself is not from us,' or 'Whoever avoids marriage despite being able to marry is not from me,' even though marriage is a Sunnah, not an obligation by consensus. However, it may also be used for obligatory acts, as in the verse: 'Indeed, those who have divided their religion and become sects, you are not associated with them in anything.' (Al-An'am, 6:159) We hold that Witr is obligatory because the evidence is speculative."
۱ قوله: الوتر حق: قال العلامة العيني: قوله: الوتر حق أي واجب، والدليل على هذا المعنى قوله: «فمن لم يوتر فليس منا»، وهذا وعيد شديد. ولا يقال مثل هذا إلا في حق تارك فرض أو واجب، ولا سيما وقد تأكد ذلك بالتكرار ثلاث مرات ومثل هذا الكلام بهذه التأكيدات لم يأت في حق السُّنَن. انتهى وقال في المرقاة: ولما كان «ليس منا» قد يقال: في غير الواجب، كقوله : ليس منا من استنجى من الريح، وكقوله في تارك النكاح مع القدرة مع أنه سنة لا واجب إجماعا فمن رغب عن سنتي فليس مني. وقد يقال: في الفرض، كقوله تعالى: ﴿إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ﴾ (الأنعام: ١٥٩ قلنا بوجوب الوتر؛ لكون الدليل ظنيا.
وَعَنْ عَبْدِ اللهِ ، عَنِ النَّبِيَّ ﷺ: «الْوِتْرُ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ». رَوَاهُ الْبَزَّارُ. وَفِي رِوَايَةِ عَبْدِ اللهِ بْنِ أَحْمَدَ، عَنْ أَبِيْهِ بِسَنَدِهِ: أَنَّ مُعَاذَ بْنَ جَبَلٍ قَدِمَ الشَّامَ فَوَجَدَ أَهْلَ الشَّامِ لَا يُؤْتِرُوْنَ، فَقَالَ لِمُعَاوِيَةَ: مَا لِي أَرَى أَهْلَ الشَّامِ لَا يُؤْتِرُوْنَ؟ فَقَالَ مُعَاوِيَةُ: أَوَاجِبُ ذَلِكَ عَلَيْهِمْ؟ فَقَالَ: نَعَمْ، سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «زَادَنِي رَبِّي صَلَاةً، وَهِيَ الْوِتْرُ، وَوَقْتُهَا مَا بَيْنَ الْعِشَاءِ إِلَى طُلُوعِ الْفَجْرِ».
Abdullah (may Allah be pleased with him), who reported that the Prophet (ﷺ) said: "Witr is obligatory for every Muslim." [Narrated by Al-Bazzar]
In a narration by Abdullah ibn Ahmad from his father with his chain: When Mu'adh ibn Jabal arrived in Syria, he found the people of Syria not praying Witr. He said to Mu'awiyah: "Why do I see the people of Syria not praying Witr?" Mu'awiyah asked: "Is it obligatory on them?" Mu'adh replied: "Yes, I heard the Messenger of Allah (ﷺ) say: 'My Lord has granted me an additional prayer, which is Witr, and its time is between Isha and Fajr.'"
وَعَنْ خَارِجَةَ بْنِ حُذَافَةَ (رضي الله عنه) قَالَ : خَرَجَ عَلَيْنَا۱ رَسُولُ اللهِ ﷺ وَقَالَ: «إِنَّ اللهَ أَمَدَّكُمْ بِصَلَاةٍ هِيَ خَيْرٌ لَكُمْ مِنْ حُمُرِ النَّعَمِ الْوِتْرُ، جَعَلَهُ اللهُ لَكُمْ فِيْمَا بَيْنَ صَلَاةِ الْعِشَاءِ إِلَى أَنْ يَطْلُعَ الْفَجْرُ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
وَرَوَى ابْنُ مَاجَهِ وَالْحَاكِمُ فِي مُسْتَدْرَكِهِ وَأَحْمَدُ فِي مُسْنَدِهِ وَالدَّارَقُطْنِيُّ فِي سُنَنِهِ وَالطَّبَرَانِي فِي مُعْجَمِهِ نَحْوَهُ، وَصَحَّحَهُ الْحَاكِمُ فَقَالَ: حَدِيْثُ صَحِيحُ الْإِسْنَادِ، وَسَكَتَ أَبُو دَاوُدَ عَنْهُ. ۲
وَفِي رِوَايَةٍ لِإِمَامِنَا أَبِي حَنِيفَةَ: «إِنَّ اللهَ افْتَرَضَ عَلَيْكُمْ وَزَادَكُمُ الْوِتْرَ».
وَفِي رِوَايَةٍ أُخْرَى لَهُ: «إِنَّ اللهَ زَادَكُمْ صَلَاةً، وَهِيَ الْوِتْرُ، فَحَافِظُوْا عَلَيْهَا».
Kharijah ibn Hudhafah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) came out to us 1 and said: 'Allah has granted you a prayer that is better for you than red camels, the Witr prayer. Allah has made it for you between the Isha prayer and the dawn.'" [Narrated by Tirmidhi and Abu Dawud]
Ibn Majah, Hakim in Al-Mustadrak, Ahmad in Al-Musnad, Darqutni in Al-Sunan, and Tabarani in Al-Mu'jam narrated similar hadiths. Hakim authenticated it, saying: "This is a hadith with a Sahih chain." Abu Dawud remained silent about it. 2
In a narration by our Imam Abu Hanifah: "Allah has made obligatory upon you and added for you the Witr prayer."
In another narration by him: "Allah has granted you an additional prayer, which is Witr, so preserve it."
The utmost attention and care given to its status, as evidenced by the Prophet's (ﷺ) reddened face, ascending the pulpit, praising Allah, gathering the companions, and emphasizing its superiority over red camels. These are characteristics of obligatory acts.
Some narrations explicitly use the wording of command, and the command is inherently indicative of obligation unless there is evidence to the contrary.
An addition to something is only meaningful if it is of the same nature as what is being added to. Since what is being added to is obligatory, the addition is also obligatory, though the evidence is not definitive, making it a Wajib.)
Notes / الحواشي
1 The evidence for the obligation of Witr from the text of the hadith is based on several points:
2 The statement "Abu Dawud remained silent about it" refers to his habit of remaining silent about a hadith he narrated, which indicates that he considered it authentic and was satisfied with it.
۱ قوله: خرج علينا إلخ أما الاستدلال على وجوب الوتر بمتن الحديث فبوجوه الأول: غاية الاهتمام بشأنه والاعتناء بمكانه، حتى روي احمرار الوجه وصعود المنبر وتمهيد الحمد لله والثناء عليه والأمر باجتماع الصحابة وبيان الخيرية من حمر النعم وغير ذلك، وهذا كله من شواكل الفرائض والثاني: أن متون بعض الطرق مصرحة بصيغة الأمر أو بلفظ الأمر، والأمر حقيقة في الوجوب، ولا يعدل عنه إلا بضرورة والثالث: أن الزيادة على شيء إنما تحقق إذا كان من جنس المزيد عليه، والمزيد عليه فرض فكذا الزائد، إلا أن الدليل غير قطعي، فصار واجبا.
۲ قوله: سكت أبو داود عنه من عادته إذا سكت عن حديث أخرجه يدل على صحته عنده ورضاه به.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أَوْتِرُوْا قَبْلَ أَنْ تُصْبِحُوا». رَوَاهُ مُسْلِمُ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
Abu Sa'id Al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "Pray Witr before the dawn arrives." [Narrated by Muslim, Tirmidhi, Nasa'i, and Ibn Majah]
وَعَنْ عَلِىٍّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ اللهَ وِتْرُ يُحِبُّ الْوِتْرَ، فَأَوْتِرُوْا۱ يَا أَهْلَ الْقُرْآنِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ.
Ali (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said:
"Allah is Witr (One) and loves the Witr prayer, so pray Witr, 3 O people of the Quran." [Narrated by Tirmidhi, Abu Dawud, and Nasa'i]
Notes / الحواشي
3 The statement "so pray Witr" is a command, and commands indicate obligation. The phrase "people of the Quran" linguistically includes anyone who has memorized even a single verse, encompassing both those who have memorized the Quran and others, as the Quran was distributed among the companions during the Prophet's time.
۱ قوله: فأوتروا أمر وهو للوجوب، وأهل القرآن» بحسب اللغة يتناول كل من معه شيء من القرآن ولو كان آية، فيدخل فيه الحفاظ وغيرهم على أن القرآن كان في زمنه مفرقا بين الصحابة.
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيَّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ نَامَ عَنْ وِتْرٍ أَوْ نَسِيَهُ فَلْيُصَلِّهِ۲ إِذَا أَصْبَحَ أَوْ ذَكَرَهُ». رَوَاهُ الْحَاكِمُ فِي مُسْتَدْرَكِهِ. وَقَالَ: صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ. وَنَقَلَ تَصْحِيْحَهُ ابْنُ الْحَصَّارِ أَيْضًا. وَرَوَى التَّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَه نَحْوَهُ.
Abu Sa'id Al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: "Whoever sleeps through Witr or forgets it should pray it 4 when he wakes up or remembers it." [Narrated by Hakim in Al-Mustadrak]
Hakim reported: It is authentic according to the conditions of Bukhari and Muslim, though they did not narrate it. Ibn Al-Hassar also authenticated it. Tirmidhi, Abu Dawud, and Ibn Majah narrated similar hadiths.
Notes / الحواشي
4 The evidence for this is that the obligation to make up a prayer is based on the obligation to perform it. Tahawi said: "The obligation to make up Witr is a consensus among the companions."
۲ قوله: فليصله إلخ : وجه الاحتجاج أن وجوب القضاء فرع على وجوب الأداء. وقال الطحاوي: إن وجوب قضاء الوتر إجماع من الصحابة.
وَعَنْ مَالِكٍ بَلَغَهُ: أَنَّ رَجُلًا سَأَلَ ابْنَ عُمَرَ (رضي الله عنهما) عَنِ الْوِتْرِ: أَوَاجِبُ هُمْ؟ فَقَالَ عَبْدُ اللهِ: قَدْ أَوْتَرَ رَسُولُ اللهِ ﷺ۳ وَأَوْتَرَ الْمُسْلِمُوْنَ. فَجَعَلَ الرَّجُلُ يُرَدَّدُ عَلَيْهِ، وَعَبْدُ اللهِ يَقُولُ : أَوْتَرَ رَسُولُ اللهِ ﷺ وَأَوْتَرَ الْمُسْلِمُوْنَ. رَوَاهُ فِي الْمُوَطَّأ».
Malik, who reported that a man asked Ibn Umar (may Allah be pleased with him): "Is Witr obligatory?" Abdullah (Ibn Umar) replied: "The Messenger of Allah (ﷺ) prayed Witr, and the Muslims prayed Witr." The man kept repeating the question, and Abdullah kept replying: "The Messenger of Allah (ﷺ) prayed Witr, and the Muslims prayed Witr." 5 [Narrated in Al-Muwatta]
Notes / الحواشي
5 The consistent practice of the Prophet (ﷺ) and the Muslims, especially the companions and successors, is evidence for the obligation of Witr.
۳ قوله : قد أوتر إلخ : فمواظبته لا سيما مع مواظبة أصحابه والتابعين دليل على وجوب الوتر.
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ النَّبِيُّ ﷺ يُصَلِّي وَأَنَا رَاقِدَةٌ مُعْتَرِضَةً عَلَى فِرَاشِهِ، فَإِذَا أَرَادَ أَنْ يُوْتِرَ أَيْقَظَنِي٤ فَأَوْتَرْتُ. رَوَاهُ الْبُخَارِيُّ.
Aisha (may Allah be pleased with her) narrated: "The Prophet (ﷺ) would pray while I was lying across his bed. When he wanted to pray Witr, he would wake me up, and I would pray Witr." 6 [Narrated by Bukhari]
Notes / الحواشي
6 Al-Allamah Al-Ayni said: "This indicates the obligation of Witr."
٤ قوله : أيقظني إلخ : قال العلامة العيني فيه الدلالة على وجوب الوتر.
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ (رضي الله عنه) قَالَ: كَانَ ابْنُ عُمَرَ يُصَلِّي عَلَى رَاحِلَتِهِ تَطَوُّعًا، فَإِذَا أَرَادَ أَنْ يُوْتِرَ نَزَلَ فَأَوْتَرَ عَلَى الْأَرْضِ. رَوَاهُ الدَّارَقُطْنِيُّ وَأَحْمَدُ.
Sa'id ibn Jubayr reported: "Ibn Umar (may Allah be pleased with him) would pray voluntary prayers on his mount, but when he wanted to pray Witr, he would dismount and pray it on the ground." [Narrated by Darqutni and Ahmad]
وَعَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ (رضي الله عنهما) أَنَّهُ كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ وَيُؤْتِرُ بِالْأَرْضِ، وَيَزْعَمُ أَنَّ رَسُوْلَ اللهِ ﷺ كَذَلِكَ كَانَ يَفْعَلُ. رَوَاهُ الطَّحَاوِيُّ بِإِسْنَادٍ صَحِيحِ.
Nafi', who reported that Ibn Umar (may Allah be pleased with him) would pray on his mount but pray Witr on the ground, claiming that the Messenger of Allah (ﷺ) used to do the same. [Narrated by Tahawi with a Sahih chain]
وَعَنْ خَالِدِ بْنِ أَبِي عِمْرَانَ (رضي الله عنه) قَالَ: بَيْنَمَا رَسُوْلُ اللهِ ﷺ يَدْعُوْ عَلَى مُضَرَ إِذْ جَاءَهُ جِبْرِيلُ، فَأَوْمَا إِلَيْهِ أَنَّ اسْكُتْ، فَسَكَتَ. فَقَالَ: يَا مُحَمَّدُ، إِنَّ اللهَ لَمْ يَبْعَثْكَ سَبَّابًا وَلَا لَعَانًا، وَإِنَّمَا بَعَثَكَ رَحْمَةً لِلْعَالَمِينَ: {لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ} (آل عمران : ۱۲۸)، ثُمَّ عَلَّمَهُ الْقُنُوْتَ: «اللهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَخْضَعُ لَكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَكْفُرُكَ. اللهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَرْجُوْ رَحْمَتَكَ وَنَخَافُ عَذَابَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالكُفَّارِ مُلْحِقُ» . رَوَاهُ أَبُو دَاوُدَ فِي الْمَرَاسِيْلِ وَالطَّبَرَانِيُّ.
وَرَوَى ابْنُ أَبِي شَيْبَةَ بِسَنَدٍ صَحِيحٍ مَوْقُوفًا مِنْ قَوْلِ ابْنِ مَسْعُوْدٍ (رضي الله عنه): «اللهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُثْنِي عَلَيْكَ الْخَيْرَ، وَلَا نَكْفُرُكَ، وَنَخْلَعُ۱ وَنَتْرُكُ مَنْ يَفْجُرُكَ. اللهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَخْشَى عَذَابَكَ الْجِدَّ وَنَرْجُوْ رَحْمَتَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالكُفَّارِ مُلْحِقٌ. وَرَوَاهُ الْبَيْهَقِيُّ فِي السُّنَنِ الْكُبْرَى لَهُ مَوْقُوْفًا مِنْ قَوْلِ عُمَرَ بْنِ الْخَطَّابِ .
Khalid ibn Abi Imran reported: "While the Messenger of Allah (ﷺ) was supplicating against the tribe of Mudar, Jibril (Gabriel) came to him and signaled him to stop, so he stopped. Jibril said: 'O Muhammad, Allah did not send you to curse or insult, but He sent you as a mercy to the worlds: "Not for you is the decision." (Al-Imran, 3:128). Then he taught him the Qunut:
اللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَخْضَعُ لَكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَكْفُرُكَ. اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَرْجُوْ رَحْمَتَكَ وَنَخَافُ عَذَابَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالكُفَّارِ مُلْحِقُ
'O Allah, we seek Your help, ask for Your forgiveness, believe in You, submit to You, and disassociate from and abandon those who disbelieve in You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten. We hope for Your mercy and fear Your punishment, for Your severe punishment will surely reach the disbelievers.'" [Narrated by Abu Dawud in Al-Marasil and Tabarani]
Ibn Abi Shaybah narrated with a Sahih chain, as a statement of Ibn Mas'ud (may Allah be pleased with him):
اللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُثْنِي عَلَيْكَ الْخَيْرَ، وَلَا نَكْفُرُكَ، وَنَخْلَعُ۱ وَنَتْرُكُ مَنْ يَفْجُرُكَ. اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، وَنَخْشَى عَذَابَكَ الْجِدَّ وَنَرْجُوْ رَحْمَتَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالكُفَّارِ مُلْحِقٌ
"O Allah, we seek Your help, ask for Your forgiveness, praise You for all good, and do not disbelieve in You. We disassociate from 1 and abandon those who disobey You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten. We fear Your severe punishment and hope for Your mercy, for Your severe punishment will surely reach the disbelievers." Bayhaqi also narrated it in Al-Sunan Al-Kubra as a statement of Umar ibn Al-Khattab (may Allah be pleased with him).
Notes / الحواشي
1 The phrase "we disassociate" (ونخلع) is mentioned with the conjunction "and" (واو) in Tahawi's narration, and its presence is evident, as stated in Al-Bahr Al-Ra'iq.
۱ قوله: ونخلع وقد أسقط الواو في الحاوي القدسي من نخلع»، والظاهر ثبوتها، كما في رواية الطحاوي. قاله في البحر الرائق».
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) ، أَنَّ عُمَرَ بْنَ الْخَطَابِ (رضي الله عنه) كَانَ يَقْنُتُ بِالسُّوْرَتَيْنِ: اللهُمَّ إِنَّا نَسْتَعِيْنُكَ، اللهُمَّ إِيَّاكَ نَعْبُدُ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ وَالطَّحَاوِيُّ.
Ibn Abbas (may Allah be pleased with him), who reported that Umar ibn Al-Khattab (may Allah be pleased with him) would recite the following two supplications in Qunut:
اللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ
"O Allah, we seek Your help. O Allah, You alone we worship." [Narrated by Ibn Abi Shaybah and Tahawi]
وَعَنْ عَبْدِ اللهِ بْنِ زُرَيْرِ الْغَافِقِيِّ قَالَ: قَالَ لِي عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ: لَقَدْ عَلِمْتُ مَا حَمَلَكَ عَلَى حُبِّ أَبِي تُرَابٍ إِلَّا أَنَّكَ أَعْرَابِيُّ جَافٍ، فَقُلْتُ: وَاللهِ، لَقَدْ جَمَعْتُ الْقُرْآنَ مِنْ قَبْلِ أَنْ يَجْتَمِعَ أَبَوَاكَ، وَلَقَدْ عَلَّمَنِي مِنْهُ عَلِيُّ بْنُ أَبِي طَالِبٍ سُوْرَتَيْنِ عَلَّمَهَا إِيَّاهُ رَسُولُ اللهِ ﷺ مَا عَلِمْتَهَا أَنْتَ وَلَا أَبَوَاكَ، اللهُمَّ إِنَّا نَسْتَعِيْنُكَ، وَنُثْنِي عَلَيْكَ الْخَيْرَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ ، اللهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُوْ رَحْمَتَكَ وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ بِالكُفَّارِ مُلْحِقُ. رَوَاهُ الطَّبَرَانِيُّ في الدُّعَاء.
Abdullah ibn Zurair Al-Ghafiqi reported: "Abdul Malik ibn Marwan said to me: 'I know what has made you love Abu Turab (Ali), except that you are a rough Bedouin.' I replied: 'By Allah, I had memorized the Quran before your parents even met, and Ali ibn Abi Talib taught me two chapters that the Messenger of Allah (ﷺ) taught him, which neither you nor your parents know:
اللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ، وَنُثْنِي عَلَيْكَ الْخَيْرَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ ، اللهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُوْ رَحْمَتَكَ وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ بِالكُفَّارِ مُلْحِقُ
"O Allah, we seek Your help, praise You for all good, and do not disbelieve in You. We disassociate from and abandon those who disobey You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten. We hope for Your mercy and fear Your punishment, for Your punishment will surely reach the disbelievers.'" [Narrated by Tabarani in Al-Du'a]
وَعَنِ الْحَسَنِ بْن عَلِيٍّ (رضي الله عنه) قَالَ عَلَّمَنِي رَسُولُ اللهِ ﷺ كَلِمَاتٍ أَقُوْلُهُنَّ فِي قُنُوْتِ الْوِتْرِ اللهُمَّ اهْدِنِي۱ فِيْمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيْمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ؛ فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يُذِلُّ مَنْ وَالَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ النَّسَائِيُّ وَابْنُ مَاجَهِ وَالدَّارِميُّ.
Al-Hasan ibn Ali (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) taught me words to say in the Qunut of Witr:
اللَّهُمَّ اهْدِنِي۱ فِيْمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيْمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ؛ فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، إِنَّهُ لَا يُذِلُّ مَنْ وَالَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ
'O Allah, guide me 1 among those You have guided, grant me well-being among those You have granted well-being, take me as a supporter among those You have taken as supporters, bless me in what You have given me, and protect me from the evil of what You have decreed. For You decree, and none can decree over You. Indeed, he whom You support will never be humiliated. Blessed and Exalted are You, our Lord.'" [Narrated by Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah, and Darimi]
Notes / الحواشي
1 The phrase "O Allah, guide me..." is mentioned in Sharh Al-Munyah: "The correct view is that there is no restriction on supplications other than those authentically reported, as the companions agreed on this. This is because one might inadvertently say something resembling human speech if not restricted. Then, the differences in the wording of اللهم إنا نستعينك... were mentioned. It was also mentioned that it is preferable to add اللهم اهدني... to it." This was stated by Al-Shami.
۱ قوله: اللهم اهدني إلخ في شرح المنية»: والصحيح أن عدم التوقيت في ما عدا المأثور؛ لأن الصحابة اتفقوا عليه، ولأنه ربما يجري على اللسان ما يشبه كلام الناس إذا لم يوقت، ثم ذكر اختلاف الألفاظ الواردة في «اللهم إنا نستعينك إلخ». ثم ذكر أن الأولى أن يضم إليه اللهم اهدني إلخ». قاله الشامي.
وَعَنْ عَلِيَّ (رضي الله عنه) قَالَ: إِنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ فِي آخِرِ وِتْرِهِ: «اللهُمَّ إِنِّي أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوْذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ». رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
Ali (may Allah be pleased with him) narrated: "The Prophet (ﷺ) would say at the end of his Witr:
اللَّهُمَّ إِنِّي أَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوْذُ بِكَ مِنْكَ، لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
'O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot praise You enough; You are as You have praised Yourself.'" [Narrated by Abu Dawud, Tirmidhi, Nasa'i, and Ibn Majah]
وَعَنِ أُبَيِّ بْنِ كَعْبٍ (رضي الله عنه) قَالَ: كَانَ رَسُولُ اللهِ ﷺ إِذَا سَلَّمَ فِي الْوِتْرِ قَالَ: سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ» . رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ. وَزَادَ: ثَلَاثَ مَرَّاتٍ يُطِيلُ.
وَفِي رِوَايَةٍ لِلنَّسَائِي عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبْرَى عَنْ أَبِيْهِ: قَالَ: كَانَ يَقُولُ إِذَا سَلَّمَ: سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ» ثَلَاثًا، وَيَرْفَعُ صَوْتَهُ بِالثَّالِثَةِ.
Ubayy ibn Ka'b (may Allah be pleased with him) narrated: "When the Messenger of Allah (ﷺ) finished his Witr, he would say:
سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ
'Glory be to the Sovereign, the Holy One' three times, prolonging it." [Narrated by Abu Dawud and Nasa'i]
In a narration by Nasa'i from Abdur Rahman ibn Abra from his father: "He would say when he finished:
سُبْحَانَ الْمَلِكِ الْقُدُّوْسِ
'Glory be to the Sovereign, the Holy One' three times, raising his voice on the third time."
وَعَنْ عَائِشَةَ (رضي الله عنها) ، أَنَّ رَسُوْلَ اللهِ ﷺ كَانَ يُصَلِّي جَالِسًا فَيَقْرَأُ وَهُوَ جَالِسٌ، فَإِذَا بَقِيَ مِنْ قِرَاءَتِهِ قَدْرَ مَا يَكُوْنُ ثَلَاثِيْنَ أَوْ أَرْبَعِينَ آيَةً قَامَ وَقَرَأَ وَهُوَ قَائِم، ثُمَّ رَكَعَ، ثُمَّ سَجَدَ، ثُمَّ يَفْعَلُ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ. رَوَاهُ مُسْلِمُ.
Aisha (may Allah be pleased with her) narrated: "The Messenger of Allah (ﷺ) would pray while sitting and recite while sitting. When about thirty or forty verses remained of his recitation, he would stand and recite while standing, then bow and prostrate. He would do the same in the second rak'ah." [Narrated by Muslim]
وَعَنْ أُمِّ سَلَمَةَ (رضي الله عنهa) أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّي بَعْدَ الْوِتْرِ رَكْعَتَيْنِ. رَوَاهُ التَّرْمِذِيُّ. وَزَادَ ابْنِ مَاجَه: «خَفِيفَتَيْنِ وَهُوَ جَالِسٌ».
وَفِي رِوَايَةٍ لِابْنِ مَاجَه: «ثُمَّ يَرْكَعُ رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا وَهُوَ جَالِسٌ، فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ فَرَكَعَ.
Umm Salamah (may Allah be pleased with her) narrated: "The Prophet (ﷺ) would pray two rak'ahs after Witr." [Narrated by Tirmidhi]
Ibn Majah added: "He would pray them lightly while sitting." In another narration by Ibn Majah: "Then he would pray two rak'ahs, reciting while sitting. When he wanted to bow, he would stand and then bow."
وَعَنْ ثَوْبَانَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِنَّ هَذَا السَّهَرَ جَهْدُ وَثِقَلُ، فَإِذَا أَوْتَرَ أَحَدُكُمْ فَلْيَرْكَعْ رَكْعَتَيْنِ، فَإِنْ قَامَ مِنَ اللَّيْلِ وَإِلَّا كَانَتَا لَهُ. رَوَاهُ الدَّارِمِيُّ.
Thawban (may Allah be pleased with him), who reported that the Prophet (ﷺ) said: "Staying up at night is a struggle and a burden. So when one of you prays Witr, let him pray two rak'ahs afterward. If he wakes up at night, it is good; otherwise, these two rak'ahs will suffice for him." [Narrated by Darimi]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه)، أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّيْهِمَا بَعْدَ الْوِتْرِ وَهُوَ جَالِسٌ، يَقْرَأُ فِيْهِمَا إِذَا زُلْزِلَتْ وَقُلْ يَا أَيُّهَا الْكَافِرُوْنَ». رَوَاهُ أَحْمَدُ.
Abu Umamah (may Allah be pleased with him) narrated: "The Prophet (ﷺ) would pray two rak'ahs after Witr while sitting, reciting Idha Zulzilat (Surah Az-Zalzalah) and Qul Ya Ayyuhal Kafirun (Surah Al-Kafirun)." [Narrated by Ahmad]