Question:
As salamu alaykum,
I wanted to know if we can recite the Qunut in witr salah everyday. If no then why is it recited only after the 15th of Ramadan for the last 15 days?
Answer:
Wa alaykum al-salam wa rahmatuLlahi wa barakatuHu,
In the Name of Allah the Most Gracious, the Most Merciful. And, prayers and salutations are on our master Muhammad, on his people, and all his companions.
The Shafi’is opine that qunut in witr is disliked, except for during the second-half of Ramadan. Imam Nawawi mentioned that the disliked-nature of qunut in other than the second-half is apparent from Imam Shafi’is discussion. (Rawdat al-Talibin 1/330)
Ibn Abd al-Barr stated, “Regarding Imam Shafi’i, in Iraq, he opined by what Zafarani related from him, that ‘he makes qunut in the [second]-half of Ramadan. And, he does not make qunut the entire year except for in the second-half of Ramadan.’ And, in Egypt, he opined, ‘one makes qunut in the morning prayer, and in every prayer that one needs to pray against another; I do not find any fault in it.’” (Istidhkar 5/176)
Perhaps, Imam Shafi’s opinion regarding witr is one; meaning, Imam Shafi opined according to it in the qadim and the jadid. Like what comes in Tuhfat al-Ahwadhi (2/566), “Zafarani stated, ‘that Imam Shafi preferred the view of making qunut in the second-half, not making it the entire year.’ Likewise, Muhammad b. Nasr stated, ‘Muzani related it from Imam Shafi.’”
People practiced upon this in some regions of the Muslim world, as Bayhaqi related via: Abu Abd Allah al-Hafiz < Abu Said b. Abi Amr < Abu al-Abbas al-Asamm < al-Abbas b. al-Walid b. Mazid < his father, who asked Awzai regarding qunut during the month of Ramadan. [Awzai] replied, “Regarding the congregational mosques, therein they make qunut from the first of the month until the end. Regarding the people of Medina, they make qunut in the second-half until the end. There is a hadith attributed to the Prophet (SAW) on that; but the hadith is not sound.” (al-Sunan al-Kubra 2/702-03) A discussion regarding that hadith shall be subsequently presented.
Ibn Abi Umar mentioned that he encountered the people of Makkah not making qunut (in witr) except for during the second-half of Ramadan. Fakihi cited Sufyan as saying, “that is established according to us.” (Akhbar Makkah 2/153-54)
Qunut during the second-half is related from some of the Prophetic Companions:
It is related from Ubayy b. Kab and Umar b. al-Khattab:
Abu Dawud said, “Ahmad b. Muhammad b. Hanbal < Muhammad b. Bakr < Hisham < Muhammad [Ibn Sirin] < some of Muhammad’s colleagues that Ubayy b. Kab led the people in Ramadan while he would make qunut during the second half.” (Sunan Abi Dawud 2/621) And, Bayhaqi related it via Abu Dawud. (al-Sunan al-Kubra 2/701) There is an unknown element in the isnad because “Muhammad’s colleagues” are unnamed.
Abu Dawud said, “Shuja b. Makhlad < Hushaym < Yunus b. Ubayd < Hasan that Umar b. al-Khattab gathered the people with Ubayy b. Kab so he would pray with them twenty rakah, and not make qunut with them except for in the second remaining portion. When it was the last ten, he left and prayed in his home. The people would then say, ‘Ubayy left.’” (Sunan Abi Dawud 2/621) Bayhaqi related this via Abu Dawud. (al-Sunan al-Kubra 2/702) Hasan al-Basri did not hear from Umar b. al-Khattab. Also, he related from Ubayy, yet he never encountered him. Therefore, the isnad is interrupted. (Tahdhib al-Kamal 2/263)
Ibn Khuzaymah said, “Rabi b. Sulayman al-Muradi < Abd Allah b. Wahb < Yunus < Ibn Shihab < Urwat b. al-Zubayr < Abd al-Rahman b. Abd al-Qari (during Umar’s caliphate while Zayd b. al-Arqam was treasurer) that Umar went out one night during Ramadan. Abd al-Rahman b. Abd al-Qari went out with him. Then, he went by a mosque and the people inside were in separated groups; one man praying by himself while another had a group praying with him. Then, Umar said, ‘By Allah, I think that if we gathered these behind one reciter, that would be better.’ Thereafter, Umar became determined on that and commanded Ubayy b. Kab that he stand with them in Ramadan. Then, Umar went out to them while the people were praying with the reciter; so Umar remarked, ‘What an excellent innovation it is. And, that which you overlooked is better than what you were doing.’ The people would stand during the first-[half], and curse the disbelievers [qunut] during the [second]-half.” (Sahih Ibn Khuzaymah 2/155)
Imam Malik related something similar. (al-Muwatta 1/171) And, he related from Araj who mentioned, “I did not encounter the people during Ramadan besides while they were cursing the disbelievers.” (Ibid, 1/172) Baji commented, “He intends ‘the people’ to mean the Prophetic Companions. The meaning is that they were making qunut during Ramadan by cursing the disbelievers. And, the place of qunut is witr.” He continued, “And, there is no disagreement that qunut is intended, in particular to the second-half.” (al-Muntaqa Sharh al-Muwatta 2/152) In Tanwir al-Hawalik, Suyuti followed Baji. Ibn Khuzaymah related the wording, “cursing the disbelievers during the [second]-half,” like what has been already mentioned. (Sahih Ibn Khuzaymah 2/155)
Ibn Khuzaymah stated, “The highest narration that is preserved pertaining to qunut in witr is regarding Ubayy b. Kab during Umar’s caliphate. It is mawquf [a narration originating from a Prophetic Companion] that they were making qunut after the first-half of Ramadan.” (Ibid, 2/154)
It is related from Abd Allah b. Umar:
Bayhaqi said, “Abu Bakr Muhammad b. Ibrahim al-Farisi < Abu al-Hasan Ahmad b. Jafar < Abu Bakr Muhammad b. al-Fadl b. Hatim al-Amuli al-Najjar < Abd Allah b. Muawiyah al-Jumahi < Hammad b. Ayyub < Nafi that Ibn Umar would not make qunut in witr except for in the second-half of Ramadan. (al-Sunan al-Kubra 2/702)
Ibn Abi Shaybah said, “Ibn Ulayyah < Ayyub < Nafi that Ibn Umar would not make qunut in witr except for in the second-half of Ramadan.” (al-Musannaf 4/527)
It is related from Ali and Muadh al-Qari:
Ibn Abi Shaybah said, “Waki < Sufyan < Abu Is-haq < Harith < Ali that Ali would make qunut in only half of Ramadan.” (al-Musannaf 4/527) Bayhaqi also narrated this, and said, “Abu Abd Allah al-Hafiz < Abu al-Abbas Muhammad b. Yaqub < Muhammad b. Is-haq < Qabisat b. Uqbah < Sufyan < Abu Is-haq < Harith < Ali that Ali would make qunut in only half of Ramadan.” (al-Sunan al-Kubra 2/702) Regarding Harith, Hafiz Ibn Hajar mentioned, “Ali’s companion, Shabi accused him of lying. And, he is accused of rafd [Shiism]. In his narrations there is a weakness.” (Taqrib al-Tahdhib 146)
Bayhaqi said, “Abu Abd Allah al-Hafiz < Abu Bakr b. al-Hasan al-Qadi < Abu al-Abbas Muhammad b. Yaqub < al-Abbas al-Duri < al-Hasan b. Bishr < al-Hakam b. Abd al-Malak < Qatadah < Hasan < who said, ‘Ali led us during the time of Uthman b. Affan for twenty nights, and then retired. Some said, ‘He has secluded himself.’ Thereafter, Abu Halimah Muadh al-Qari led them, and would make qunut.” (al-Sunan al-Kubra 2/702)
Some of those who followed the Companions also opined according to it:
Muhammad b. Sirin:
Bayhaqi said, “Abu Hazim al-Hafiz < Abu Ahmad al-Hafiz < Abu al-Abbas Ahmad b. Muhammad b. al-Husayn al-Masarjisi < Shayban b. Farukh al-Ubulli < Sallam b. Miskin who said, ‘Ibn Sirin disliked qunut in witr except for in the last half of Ramadan.’” (al-Sunan al-Kubra 2/702) Ibn Abi Shaybah mentioned, “Azhar al-Samman < Ibn Awn < Ibrahim who would say, ‘Qunut is made the entire year.’ Yet, Ibn Sirin did not consider it, except for during the second-half of Ramadan.” (al-Musannaf 4/528)
Qatadah:
Bayhaqi said, “Abu al-Hasan Muhammad b. Abi al-Maruf al-Mihrijani < Abu Said Abd Allah b. Muhammad b. Abd al-Wahhab al-Razi < Muhammad b. Ayyub < Muslim b. Ibrahim < Hisham < Qatadah who said, ‘Qunut is in the last half of Ramadan.’” (al-Sunan al-Kubra 2/702)
Regarding the Weak Hadith that Awzai Indicated Towards:
Bayhaqi said, “Abu Sad al-Malini < Abu Ahmad b. Adi < Husayn b. Abd Allah al-Qattan < Ayyub al-Wazzan < Ghassan b. Ubayd < Abu Atikah < Anas who said, ‘the Prophet (SAW) would make qunut during the second half of Ramadan until its end.’” (al-Sunan al-Kubra 2/703) Ibn Adi related it via Husayn and said, “I heard from Husayn via this isnad twenty hadith regarding the second-half of Ramadan, its virtue, and taking a meal before the fast; all of them are baseless.” (al-Kamil fi Duafa al-Rijal 4/118)
Remarks on the Hadith:
Abu Atikah is the reason for the narration’s weakness. He is Tarif b. Salman. Bukhari said regarding him, “munkar al-hadith.” (al-Sunan al-Kubra 2/703) Ibn Abi Hatim mentioned, “He narrated from Anas. And, Hasan b. Atiyyah narrated from him [Abu Atikah]. I heard my father mention that, and I asked regarding him. He said, “dhahib al-hadith, daif al-hadith.” (al-Jarh wa al-Tadil 4/494) Ibn Hibban said, “munkar al-hadith jiddan.” (Kitab al-Majruhin 1/488)
Regarding the issue of Qunut, there is another position:
Four individuals from our senior As-hab: Abu Abd Allah al-Zubayri, Abu al-Walid al-Naysaburi, Abu al-Fadl b. Abdan, and Abu Mansur b. Mihran, have opined that one may make qunut the entire year. (Rawdat al-Talibin 1/330) Ibn al-Subki stated under the biographical entry for Abu al-Fadl b. Abdan, “I came across a summarized book of his under the title Sharh al-Ibadat. I saw an authentic original for it lodged in the archives of the Ibn Urwah endowment in the Umayyad Mosque [in Damascus]. Therein, he [Ibn Abdan] stated, ‘According to me, qunut in witr is made the entire year.’” (Tabaqat al-Shafiiyyah al-Kubra 5/66)
Ruyani related a wajh [an opinion from the As-hab] that qunut the entire year is permissible without being disliked. And, that one does not prostrate on account of leaving it in other than the second-half of Ramadan. Ruyani said, “This is the opinion of the scholars of Tabrastan.” (Rawdat al-Talibin 1/330) In some of his books, Imam Nawawi made it his independent opinion [ikhtiyar]. He said, “It is strong with the evidence of Hasan b. Ali’s hadith.” (Sharh al-Muhadhdhab 4/15) And, he said, “It is the preferred view [al-mukhtar].” (Kitab al-Tahqiq 51)
Regarding Hasan b. Ali’s hadith, Abu Dawud, Nasai, and Tirmidhi all related it via: Abu Is-haq < Burayd b. Abi Maryam < Abu al-Hawra that Hasan said, “Allah’s Messenger (SAW) taught me words that I should recite in witr: ‘O Allah, guide me with who You guide…’” Regarding Abu Is-haq, he is Amr b. Abd Allah al-Hamdani al-Sabii. He is thiqah and the compilers of the six books transmit through him.
Ibn Khuzaymah said, “Bundar < Muhammad b. Jafar < Shubah who said, ‘I heard Ibn Abi Maryam.’ Muhammad b. Abd al-Ala al-Sanani < Yazid b. Zuray < Shubah < (h) Abu Musa < Muhammad b. Jafar < Shubah < Burayd b. Abi Maryam < Abu al-Hawra who said, ‘I asked Hasan b. Ali on what he knew from Allah’s Messenger. He said, ‘He would teach us this supplication [hadha al-dua], ‘O Allah, guide me with who You guide…’’ With a similar hadith to that of Waki in supplication, qunut and witr were not mentioned. Shubah is better in hifz [memorization] than Yunus b. Abi Is-haq and Abu Is-haq. It is not known if he heard this narration from Burayd or made tadlis.” (Sahih Ibn Khuzaymah 2/152)
Thus, Ibn Khuzaymah discussed what is related from those who took the hadith from Burayd, like Shubah and Abu Is-haq. According to him, the narration of Abu Is-haq differs with Shubah, and Shubah is superior in hifz to Abu Is-haq. Ibn Hibban weakened it and stated, “Shubah b. al-Hajjaj is superior in hifz to the likes of two-hundred Abu Is-haqs and his sons. And, he [Shubah] related this narration from Burayd b. Abi Maryam without mentioning qunut or witr. He said, ‘He taught us this supplication.’” (al-Badr al-Munir 3/634)
Tabarani also related the hadith via Shubah. He said, “Muhammad b. Muhammad al-Tammar < Amr b. Marzuq < Shubah < Burayd b. Abi Maryam < Abu al-Hawra who said, “I heard Hasan say, ‘Allah’s Messenger taught me that I say in witr, ‘O Allah, guide me with who You guide…’” (al-Mujam al-Kabir 3/75)
And, regarding Amr b. Marzuq, Ibn Abi Hatim said, “I asked my father, who said, ‘He is thiqah from the worshippers. We have never found one of Shubah’s students better than him in hadith.’” (al-Jarh wa al-Tadil 10/419) Regarding Muhammad b. Muhammad al-Tammar, in al-Thiqat, Ibn Hibban mentioned him and also said, “Perhaps he might err.” (9/153)
Conclusion:
It is permissible to act upon the views of Imam Nawawi and the four senior As-hab. Yet, Ibn al-Subki mentioned, “However, father [meaning, al-Taqi al-Subki] made tawaqquf [withheld giving an opinion] in agreement with his [Imam Nawawi’s] independent opinion. He said, ‘there is not anything explicit in the hadith [to establish] it.’” (Tabaqat al-Shafiiyyah al-Kubra 5/60) Perhaps, Subki’s tawaqquf is based on the hadith being unclear, even if it is sahih [authentic].
The relied-upon view in the Shafi School is that qunut in witr is disliked, except during the second-half of Ramadan. (Tuhfat al-Muhtaj 2/251)
And, Allah knows best.
Shafiifiqh.com Fatwa Dept.
For the Arabic version of the fatwa please see here:
مسألة القنوت في النصف الثاني من رمضان أو جميع السنة