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Hadith Proofs for the Hanafi Procedure of Ssalaatu-l-Witr
This is a collection of hadith proofs for the Hanafi method of Witr. It is
divided into five sections:
The first section is on the evidences for Witr consisting of three rak‘ahs
The second is on the evidences for there being only one set of salams for
Witr
The third is on the evidences for sitting for tashahhud in the second rak‘ah
of Witr
The fourth is on the evidences for reciting Qunut before ruku‘ of the third
rak‘ah of Witr
The fifth is on the evidences for saying takbir and raising the hands before
Qunut
Section One: Witr is Three Rak‘ahs
Hadith One
Al-Bukhari and Muslim transmitted in their Sahihs from ‘A’ishah that she
said when describing the night prayer of the Prophet (peace and blessings be
upon him):
يصلي أربعا فلا تسل عن حسنهن وطولهن ثم يصلي أربعا فلا تسل عن حسنهن وطولهن ثم
يصلي ثلاثا
“He would pray four (rak‘ahs of tahajjud), so do not ask about their beauty
and their length. Then he would pray (another) four (rak‘ahs of tahajjud),
so do not ask about their beauty and their length. And then he would pray
three (rak‘ahs of Witr).” (Fath al-Bari, Dar al-Salam, 3:42)
Hadith Two
Imam Muslim transmitted in his Sahih from ‘Ali ibn ‘Abd Allah ibn ‘Abbas
from his father, ‘Abd Allah ibn ‘Abbas in the description of the Prophet’s
night prayer:
ثم أوتر بثلاث
“Then he performed Witr with three (rak‘ahs).” (Fath al-Mulhim, Dar Ihya
al-Turath al-‘Arabi, 5:115-6)
Ahmad, al-Tahawi and others trasmitted from Ibn ‘Abbas:
كان رسول الله صلى الله عليه وسلم يوتر بثلاث بسبح اسم ربك الأعلى وقل يا أيها
الكافرون وقل هو الله أحد
“The Messenger of Allah (Allah bless him and grant him peace) would offer
Witr with three (rak‘ahs), with [the surahs] sabbihisma rabbika l-a‘la, qul
ya ayyuha l-kafirun and qul huwa Llahu ahad.”
The editors of Musnad Ahmad commented: “Its chain is sahih.” (Musnad Ahmad,
Mu’assasat al-Risalah, 4:457, no. 2726)
Imam al-Tahawi narrated through multiple authentic routes from Ibn ‘Abbas
that the Prophet (peace and blessings be upon him) would offer Witr with
three rak‘ahs. Those who narrated this from Ibn ‘Abbas include Kurayb, ‘Ali
ibn ‘Abd Allah, Sa‘id ibn Jubayr and Yahya ibn al-Jazzar. Some of these
reports from Ibn ‘Abbas are also found in al-Nasa’i’s Sunan, al-Tirmidhi’s
Jami‘ and Ibn Abi Shaybah’s Musannaf.
Hence, it is established from ‘A’ishah and Ibn ‘Abbas (may Allah be pleased
with them), two of the most knowledgeable companions about the Prophet’s
night-prayer, that he offered three rak‘ahs of Witr. More narrations from
them are documented below.
Hadith Three
Ahmad, Abu Dawud and al-Tahawi reported that ‘Abd Allah ibn Abi Qays asked
‘A’ishah how many (rak‘ahs) did the Messenger of Allah (peace and blessings
be upon him) pray for Witr, and she replied:
كان يوتر بأربع وثلاث وست وثلاث وثمان وثلاث وعشر وثلاث
“He would perform Witr with four and three, six and three, eight and three
and ten and three.”
The editors of Musnad Ahmad said: “Its chain is sahih according to the
criterion of Muslim.” (Musnad Ahmad, 42:81, no. 25159)
In this narration, ‘A’ishah describes different practices of the Prophet (peace
and blessings be upon him) in his night prayer. Sometimes he would offer
four rak‘ahs (of tahajjud), at other times six, at other times eight and at
other times ten, but in all cases he would add three rak‘ahs (of Witr). The
additional three rak‘ahs are the actual Witr prayer, while the other rak‘ahs
are of the optional night prayer. In hadith terminology, often “witr” is
used for the sum total of the night prayer and Witr itself. This narration
makes it clear that the three rak‘ahs are distinguished from the other set
of prayers.
Hadith Four
Ibn Abi Shaybah, Ahmad and al-Nasa’i transmitted from Ibn ‘Umar that the
Prophet (peace and blessings be upon him) said:
صلاة المغرب وتر النهار
“Maghrib prayer is the Witr of the day.”
Hafiz al-‘Iraqi sourced it to Ahmad in Takhrij al-Ihya’ and said its chain
is sahih (footnotes to Musannaf Ibn Abi Shaybah, Dar Qurtubah, 4:466, no.
6773).
‘Allamah Badr al-Din al-‘Ayni said: “The chain is according to the criterion
of the two shaykhs (i.e. Bukhari and Muslim).” (Nukhab al-Afkar, Dar
al-Nawadir, 5:100)
Imam Muhammad ibn al-Hasan al-Shaybani, one of the foremost students of Imam
Abu Hanifah, said after narrating these words in his Muwatta’ as a mawquf
narration from Ibn ‘Umar: “For the one who considers Maghrib prayer the Witr
of the day – as Ibn ‘Umar said – it ought to be that the Witr of the night
prayer is similar to it.” (al-Ta‘liq al-Mumajjad, Dar al-Qalam, 1:647)
Hadith Five
Imam al-Tahawi narrated with his chain from ‘Uqbah ibn Muslim: “I asked ‘Abd
Allah ibn ‘Umar about Witr, and he said: ‘Do you know the Witr of the Day?’
I said: ‘Yes, Maghrib prayer.’ He said: ‘You have spoken the truth.’” (Sharh
Ma‘ani al-Athar, Maktabah Haqqaniyyah, 1:197)
Regarding the chain, ‘Allamah Badr al-Din al-‘Ayni said in his commentary of
Sharh Maani al-Athar called Nukhab al-Afkar: “He transmitted it with a sahih
Egyptian chain.” (Nukhab al-Afkar, 5:19)
Al-Tahawi then comments: “Do you not see that when ‘Uqbah asked Ibn ‘Umar
about Witr, he said, ‘Do you know the Witr of the day?’ Meaning, it is like
it. And in this is what informs you that Witr was three (rak‘ahs) according
to Ibn ‘Umar like Maghrib prayer, since he made his answer to one asking
about the Witr of the night, ‘Do you know the Witr of the day, Maghrib
prayer?’” (Sharh Ma‘ani Athar, 1:197)
This corroborates the above narration.
Hadith Six
Imam Muhammad ibn al-Hasan al-Shaybani narrates:
أخبرنا عبد الرحمن بن عبد الله المسعودي عن عمرو بن مرة عن أبي عبيدة قال: قال
عبد الله بن مسعود: الوتر ثلاث كثلاث المغرب
‘Abd al-Rahman ibn ‘Abd Allah (ibn ‘Utbah) al-Mas‘udi reported to us from
‘Amr ibn Murrah from Abu ‘Ubaydah, he said: ‘Abd Allah ibn Mas‘ud said:
“Witr is three like the three of Maghrib.” (al-Ta‘liq al-Mumajjad, 2:15)
This is an authentic chain except that it is uncertain whether Abu ‘Ubaydah
heard from his father, Ibn Mas‘ud. Nonetheless, this report has another
authentic route free of any defects also narrated by Muhammad:
حدثنا أبو معاوية المكفوف عن الأعمش عن مالك بن الحارث عن عبد الرحمن بن يزيد
عن عبد الله بن مسعود قال: الوتر ثلاث كصلاة المغرب
This report comes via the route of al-A‘mash from Malik ibn al-Harith from
‘Abd al-Rahman ibn Yazid from’Abd Allah ibn Mas‘ud that he said, “Witr is
three like Maghrib prayer.” Al-Tahawi also narrated it via the same route
through two chains, and al-‘Ayni said: “He transmitted it via two sahih
routes.” (Nukhab al-Afkar, 5:107) Ibn Abi Shaybah also transmitted it via
this chain in his Musannaf (no. 6779, 6889) as did ‘Abd al-Razzaq in his
Musannaf (no. 4635).
Hadith Seven
The above report was also narrated as a marfu‘ hadith from the Prophet (peace
and blessings be upon him), that he said:
وتر الليل ثلاث كوتر النهار صلاة المغرب
“The Witr of the night is three, like the Witr of the day, Maghrib prayer.”
Al-Daraqutni reported it in his Sunan (no. 1653). All the narrators in his
chain are reliable except Yahya ibn Zakariyya ibn Abi l-Hawajib who
al-Daraqutni declared weak. However, Ibn Hibban included Yahya ibn Zakariyya
in his Kitab al-Thiqat (a book on reliable narrators) which somewhat
elevates his status. Nonetheless, despite the weakness of this narration it
is supported by the authentic narration from the Prophet (peace be upon him)
quoted previously (hadith four) and from the authentic statements of Ibn
Mas‘ud and Ibn ‘Umar that compare the Maghrib prayer with Witr.
Hadith Eight
Al-Tahawi and Ibn Majah narrate with their chains from ‘Amir al-Sha‘bi that
he said:
سألت ابن عباس وابن عمر: كيف كان صلاة رسول الله صلى الله عليه وسلم بالليل؟
فقال: ثلاث عشرة ركعة، ثمان ويوتر بثلاث وركعتين بعد الفجر
“I asked Ibn ‘Abbas and Ibn ‘Umar: ‘How was the prayer of the Messenger of
Allah (peace and blessings be upon him) in the night?’ He said: ‘Thirteen
rak‘ahs: eight (optional) and he performed Witr with three (rak‘ahs) and two
rak‘ahs after dawn (for the Sunnah of Fajr).’”
Al-‘Ayni comments that the chain is “sahih according to the criterion of the
two shaykhs (Bukhari and Muslim.” (Nukhab al-Afkar, 5:21)
Hadith Nine
Imam Muhammad narrated in his Muwatta’:
أخبرنا أبو حنيفة: حدثنا أبو جعفر قال: كان رسول الله صلى الله عليه وسلم يصلي
ما بين صلاة العشاء إلى صلاة الصبح ثلاث عشر ركعة ثماني ركعات تطوعا وثلاث
ركعات الوتر وركعتي الفجر
“Abu Hanifah reported to us: Abu Ja‘far narrated to us, he said: The
Messenger of Allah (Allah bless him and grant him peace) would pray 13
rak‘ahs between ‘Isha prayer and dawn prayer: 8 optional rak‘ahs, three
rak‘ahs Witr and two rak‘ahs of Fajr (Sunnah).” (Muwatta’ no. 259)
This is an authentic mursal chain. A mursal hadith is one in which a Tabi‘i
narrates directly from the Prophet (peace be upon him) without mentioning
his source. Abu Ja‘far is Muhammad ibn ‘Ali ibn Husayn ibn ‘Ali al-Baqir (56
– 114 H), a descendent of the Prophet (peace be upon him) whose narrations
are found in all six of the famous collections of hadith. Mursal reports are
a proof (hujjah) according to the majority of jurists. Evenso, it is
supported by the authentic narration quoted above.
Hadith Ten
Al-Tahawi narrates with his chain from Abu l-‘Aliyah:
علمنا أصحاب محمد صلى الله عليه وسلم أن الوتر مثل صلاة المغرب غير أنا نقرأ فى
الثالثة فهذا وتر الليل وهذا وتر النهار
“The Companions of Muhammad (Allah bless him and grant him peace) taught us
that Witr is equivalent to Maghrib prayer, except that we recite in the
third (rak‘ah). Thus, this is the Witr of the night and this (i.e. Maghrib)
is the Witr of the day.”
‘Allamah al-Nimawi said its isnad is sahih (Quoted in I‘la al-Sunan, 6:45).
Abu l-‘Aliyah is the agnomen of Rufay‘ ibn Mihran (d. 93). He was a very
senior Tabi‘i, whose narrations can be found in all six famous collections
of hadith. He was born in the lifetime of Prophet (peace be upon him) and
accepted Islam in the period of Abu Bakr (may Allah be pleased with him). He
heard from many senior Sahabah including ‘Umar, ‘Ali, Ibn Mas‘ud and Ubayy
ibn Ka‘b.
The fact that a large group of Sahabah taught that Witr is similar to
Maghrib illustrates that this was something well-known and accepted in the
earliest generation of Islam. “Except that we recite in the third (rak‘ah)”
means that unlike Maghrib prayer, in the Witr prayer, the worshipper recites
a portion of the Qur’an after completing Surah al-Fatihah in the third
rak‘ah.
Abu al-‘Aliayh would give fatwa on what he learnt from the Sahabah, and
would say: “Do (in Witr) as you do in Maghrib,” as reported by Ibn Abi
Shaybah in his Musannaf (no. 6909) with an authentic chain.
Hadith Eleven
Al-Tahawi and Ibn Abi Shaybah narrated with their chains to Anas ibn Malik
that he said:
الوتر ثلاث ركعات
“Witr is three rak‘ahs.”
And his student Humayd narrates that Anas “would offer Witr with three
rak‘ahs.” Al-‘Ayni said the chain is sahih (Nukhab al-Akfar, 5:108) Ibn
Hajar al-‘Asqalani also said its chain is sahih (al-Dirayah, quoted in I‘la
Sunan, 6:44)
‘Abd al-Razzaq reported from his teacher, Ma‘mar ibn Rashid, from Thabit
al-Bunani that he said:
صليت مع أنس وبت عنده قال: فرأيته يصلي مثنى مثنى حتى إذا كان في آخر صلاته
أوتر بثلاث مثل مغرب
“I prayed with Anas and I spent the night with him, and I saw him praying
two, two (rak‘ahs) until when he was at the end of his prayer, he performed
Witr with three (rak‘ahs) like Maghrib.” (Musannaf ‘Abd al-Razzaq, no. 4636,
4662, 4663)
This is an authentic chain.
Hadith Twelve
Ibn Abi Shaybah narrated in his Musannaf (no. 6891) with an authentic chain
that ‘Umar buried Abu Bakr in the night and then entered the mosque and
offered Witr in three rak‘ahs. Al-Tahawi narrates more details of this
incident (see section two, hadith four below).
‘Abd al-Razzaq also narrates it with the same chain (no. 4639), and adds:
“(Many) people from the Muslims performed Witr with him (i.e. behind him).”
This proves that a large group of Sahabah approved of the Witr that he
performed.
Hadith Thirteen
Ibn Abi Shaybah narrated in his Musannaf (no. 6898):
حدثنا عباد بن العوام عن العلاء بن المسيب عن أبيه عن عائشة قالت: لا توتر
بثلاث بتر، صل قبلها ركعتين أو أربعا
‘Abbad ibn al-‘Awwam narrated to us from al-‘Ala’ ibn al-Musayyab from his
father (al-Musayyab ibn Rafi‘) from ‘A’ishah, she said: “Do not perform Witr
with three (rak‘ahs), cut-off. Pray before it [at least] two rak‘ahs or
four.”
The narrators of this chain are all trustworthy, but it is uncertain whether
al-Musayyab heard from ‘A’ishah.
This proves that ‘A’ishah regarded Witr as a three-rak‘ah prayer, but
disliked that it is “cut off” and not preceded by optional prayers. This is
also the explanation of the hadith quoted by opponents of the Hanafi view
which states that the Prophet (peace be upon him) forbade making Witr
resemble Maghrib and to pray five or seven or nine rak‘ahs. The meaning of
this hadith is that unlike the three rak‘ahs of Maghrib which is not
normally preceded by optional prayers, it is recommended to offer optional
prayers before Witr. This does not negate that the Witr itself consists of
three rak‘ahs.
Hadith Fourteen
‘A’ishah said:
كان رسول الله صلى الله عليه وسلم يوتر بثلاث
Al-Hakim (1:305) transmitted it and said it is authentic according to the
criteria of al-Bukhari and Muslim and al-Dhahabi agreed (footnotes to
Musannaf Ibn Abi Shaybah, 4:494).
Hadith Fifteen
Ibn Abi Shaybah in his Musannaf (no. 6943), Ahmad, al-Tahawi and al-Nasa’i
narrated with their chains from the Sahabi, ‘Abd al-Rahman ibn Abza:
أن رسول الله صلى الله عليه وسلم كان يقرأ في وتره بسبح اسم ربك الأعلى وقل يا
أيها الكافرون وقل هو الله أحد فإذا سلم قال سبحن الملك القدوس
“The Messenger of Allah (Allah bless him and grant him peace) would recite
in his Witr sabbihisma rabbika l-a‘la, qul ya ayyuha l-kafirun and qul huwa
Llahu ahad. Then when he said salam, he said subhan al-malik al-quddus.”
Muhammad ‘Awwamah said “the chain of the author (i.e. Ibn Abi Shaybah) is
sahih.” (footnote to Musannaf Ibn Abi Shaybah, 4:485)
This hadith also indicates that the Prophet (peace be upon him) would not
say salam until after the three rak‘ahs were complete, as the Sahabah said,
“then when he said salam…” More proofs for this will be discussed in the
next section.
Hadith Sixteen
Ibn Abi Shaybah also narrated with his chain from Ubayy ibn Ka‘b (Musannaf,
no 6960):
أن النبي صلى الله عليه وسلم كان يوتر ببسبح اسم ربك الأعلى وقل يا أيها
الكافرون وقل هو الله أحد ويقول في آخر صلاته سبحان الملك القدوس
“The Prophet (Allah bless him and grant him peace) would perform Witr with
sabbihisma rabbika l-a‘la, qul ya ayyuha l-kafirun and qul huwa Llahu ahad,
and he would say at the end of his prayer subhan al-malik al-quddus.”
Al-Nasa’i, Ibn Majah and Abu Dawud also transmitted it. Muhammad ‘Awwamah
said, “The hadith is authentic.” (Musannaf Ibn Abi Shaybah, 4:515)
‘Abd al-Razzaq al-San‘ani narrates that it was the practice of Ubayy ibn
Ka‘b to offer three rak‘ahs of Witr (Musannaf, no. 4661)
Hadith Seventeen
Imam al-Bukhari narrrated in his Sahih that al-Qasim ibn Muhammad said:
ورأينا أناسا منذ أدركنا يوترون بثلاث
“We saw people ever since we reached maturity performing Witr with three
(rak‘ahs).” (Fath al-Bari, 2:616)
Al-Qasim ibn Muhammad, the grandson of Abu Bakr (may Allah be pleased with
him), reached maturity approximately in the year 50 H. Thus, he witnessed
the time of many Sahabah.
Note: The hadiths that say Witr is one rak‘ah or five or seven or more
rak‘ahs are interpreted in light of the overwhelming evidence above which
stipulate that Witr is three rak‘ahs. By one rak‘ah of Witr is intended one
rak‘ah that is joined to two preceding rak‘ahs, and the reason one rak‘ah is
mentioned specifically is because it is that one rak‘ah that renders the
number of rak‘ahs odd, and the literal meaning of “witr” is “odd.” When a
number more than three is mentioned, the meaning of “witr” is the entire
night prayer, and not just the three rak‘ahs of Witr.
Section Two: There is Only One Set of Salams at the End of Witr
A difference of opinion arose from the time of the Sahabah whether Witr
consists of two sets of salams or or just one at the end. Famously, Ibn
‘Umar held the former view although Ibn Hajar al-‘Asqalani explained that
what is apparent from his practice is that he would normally pray three
rak‘ahs of Witr with one set of salams, unless some need arose in which case
he would say salam after two rak‘ahs and after completing his need, add the
final rak‘ah to it (Fath al-Bari, quoted in I‘la al-Sunan, 6:29).
The Hanafis favour the view that there is only one set of salams at the end
of Witr. This is proven from the practice of the Prophet (peace and
blessings be upon him) and major Sahabah and Tabi‘in as documented below.
Hadith One
Al-Nasa’i, Muhammad, al-Tahawi and Ibn Abi Shaybah (Musannaf, no. 6912)
transmitted with the same chain (Sa‘id ibn Abi ‘Arubah from Qatadah from
Zurarah ibn Abi Awfa from Sa‘d ibn Hisham) that ‘A’ishah said:
كان نبي الله صلى الله عليه وسلم لا يسلم في ركعتي الوتر
“The Prophet of Allah (Allah bless him and grant him peace) would not say
salam in the two rak‘ahs of Witr.”
Al-Nawawi said of this hadith: “Al-Nasa’i narrated it with a hasan chain,
and al-Bayhaqi narrated it in al-Sunan al-Kubra with a sahih chain.” (Sharh
al-Muhadhdhab, 3:513)
Al-Hakim also narrated it and said it is authentic according to criteria of
al-Bukhari and Muslim and al-Dhahabi agreed.
Hadith Two
Imam Ahmad narrated in his Musnad:
حدثنا أبو النضر حدثنا محمد يعني ابن راشد عن يزيد بن يعفر عن الحسن عن سعد بن
هشام عن عائشة أن رسول الله صلى الله عليه وسلم كان إذا صلى العشاء دخل المنزل
ثم صلى ركعتين ثم صلى بعدهما ركعتين أطول منهما ثم أوتر بثلاث لا يفصل فيهن ثم
صلى ركعتين وهو جالس
“Abu al-Nadr narrated to us: Muhammad – meaning, Ibn Rashid – narrated to
us: from Yazid ibn Ya‘fur from al-Hasan from Sa‘d ibn Hisham from ‘A’ishah
that the Messenger of Allah (Allah bless him and grant him peace) would,
when he prayed ‘Isha’, enter the house and then pray two rak‘ahs, and then
pray after them two rak‘ahs lengthier than them, and then he performed Witr
with three (rak‘ahs) without creating a gap in them (i.e. in the three
rak‘ahs), and then he prayed two (optional) rak‘ahs while he was sitting.”
(Musnad Ahmad, no. 25223)
The only fault in this chain is that there is disagreement over the narrator
Yazid ibn Ya‘fur, who was considered trustworthy (thiqah) by Ibn Hibban, and
al-Daraqutni said, “he is considered.” Hence, even if there is slight
weekness in this chain, it can at the very least be considered a supporting
evidence to the previous narration.
Hadith Three
Al-Nasa’i narrated:
أخبرنا يحيى بن موسى قال: أخبرنا عبد العزيز بن خالد قال: حدثنا سعيد بن أبي
عروبة عن قتادة عن عزرة عن سعيد بن عبد الرحمن بن أبزى عن أبيه عن أبي بن كعب
قال: كان رسول الله صلى الله عليه وسلم يقرأ فى الوتر بسبح اسم ربك الأعلى وفى
الركعة الثانية بقل يا أيها الكافرون وفى الثالثة بقل هو الله أحد ولا يسلم إلا
في آخرهن
“Yahya ibn Musa reported to us, he said: ‘Abd al-‘Aziz ibn Khalid reported
to us, he said: Sa‘id ibn Abi ‘Arubah narrated to us from Qatadah from
‘Azrah from Sa‘id ibn ‘Abd al-Rahman ibn Abza from his father from Ubayy ibn
Ka‘b, he said: ‘The Messenger of Allah would recite in Witr sabbihisma
rabbika l-a‘la, and in the second rak‘ah qul ya ayyuha l-kafirun and in the
third qul huwa Llah, and he would not say salam except at the end of these
(three rak‘ahs).’”
(Sunan al-Nasa’i, Qadimi Kutub Khanah, pp. 248-9)
Al-‘Iraqi said its chain is sahih and al-Nimawi said it is hasan. (Quoted in
I‘la al-Sunan, 6:42)
Hadith Four
Al-Tahawi narrates:
حدثنا ابن أبي داود قال: ثنا يحيى بن سليمان الجعفي قال: أنا ابن وهب قال:
أخبرني عمرو عن ابن أبي هلال عن ابن السباق عن المسور بن مخرمة قال: دفنا أنا
بكر ليلا فقال: عمر إني لم أوتر، فقام وصففنا وراءه فصلى بنا ثلاث ركعات لم
يسلم إلا في آخرهن
Ibn Abi Dawud narrated to us, he said: Yahya ibn Sulayman al-Ju‘fi narrated
to us, he said: Ibn Wahb reported to us, he said: ‘Amr reported to me from
Abu Hilal from Ibn al-Sabbaq from al-Miswar ibn Makhramah, he said: “We
buried Abu Bakr in the night and ‘Umar said, ‘I have not performed Witr,’ so
he stood and we formed rows behind him. Then he prayed with us three rak‘ahs
and he did not say salam except at the end of them.”
Al-‘Ayni said: “Its chain is sahih at the peak of authenticity.” (Nukhab
al-Afkar, 5:105) And al-Nimawi said its chain is sahih. (Quoted in I‘la
al-Sunan, 6:42)
The narrator, al-Miswar ibn Makhramah, was a Sahabi. ‘Umar performed this
Witr in the presence of a group of Sahabah.
Hadith Five
Al-Tahawi and Ibn Abi Shaybah (Musannaf, no. 6910) narrated from Thabit (the
student of Anas):
صلى بي أنس رضي الله عنه الوتر أنا عن يمينه وأم ولده خلفنا ثلاث ركعات لم يسلم
إلا في آخرهن ظننت أنه يريد أن يعلمني
“Anas (may Allah be pleased with him) prayed Witr with me, me to his left
and his umm al-walad (slave woman that bore his child) behind us, in three
rak‘ahs. He did not say salam except at the end of them. I thought that he
wanted to teach me.”
Al-‘Ayni said its chain is sahih. (Nukhab al-Afkar, 5:108) Ibn Hajar
al-‘Asqalani also said its chain is sahih (al-Dirayah, quoted in I‘la Sunan,
6:44)
Thabit suggests that Anas (may Allah be pleased with him) put great emphasis
on this form of Witr as he felt he was trying to impart to him the correct
way to offer it, which indicates that this was not something based on mere
opinion but most probably what he received from the Prophet (peace and
blessings be upon him) and senior companions.
Hadith Six
‘Abd al-Razzaq narrates from Ma‘mar from Qatadah from al-Hasan that he said:
كان أبي بن كعب يوتر بثلاث لا يسلم إلا فى الثالثة مثل المغرب
“Ubayy ibn Kab would perform Witr with three (rak‘ahs) and not say salam
except in the third (rak‘ah) just like Maghrib.” (Musannaf ‘Abd al-Razzaq,
no. 4659)
Although the chain up to al-Hasan (al-Basri) is authentic, it is not
established that al-Hasan al-Basri (22 – 110 H) met Ubayy ibn Kab (d. 30 H).
Note: The hadiths from the Prophet (peace be upon him) and his companions
quoted in the first section that declare Witr akin to Maghrib also prove
that there is only one set of salams in Witr just like Maghrib.
The Practice of the Fuqaha from the Tabi‘in
Al-Tahawi narrated with an authentic chain that the seven major jurists of
Madinah (from the Tabi‘in) all opined that Witr is three rak‘ahs and there
is no salam except at the end. Al-Nimawi said its chain is hasan. (Quoted in
I‘la Sunah, 6:46)
He also reported from Abu al-Zinad that he said:
أثبت عمر بن عبد العزيز الوتر بالمدينة بقول الفقهاء ثلاثا لا يسلم إلا في
آخرهن
“‘Umar ibn ‘Abd al-‘Aziz (d. 101 H) established Witr in Madinah on the basis
of the view of the jurists as three (rak‘ahs), with no salam except at the
end of them.”
Al-Nimawi said its chain is sahih (Quoted in I‘la Sunah, 6:46).
Ibn Abi Shaybah also narrates with authentic chains that the eminent jurists
from the Tabi‘in, Ibrahim al-Nakhai, Sa‘id ibn al-Musayyab and Makhul
al-Shami would practice three rak‘ahs of Witr with only one set of salams at
the end (Musannaf, no. 6906, 7, 8). Abu Ishaq al-Sabi‘i (34 – 127 H), a
Kufan Tabi‘i, reported that the students of ‘Ali and Ibn Mas‘ud would not
say salam upon two rak‘ahs of Witr (Musannaf, no. 6911)
Al-Tahawi concludes:
“This (method of three rak‘ahs of Witr with only one set of salams at the
end) is of that which ought not be opposed since it is supported by the
hadith of the Messenger of Allah (Allah bless him and grant him peace), then
the practice of his companions and the views of most of them after him, and
then their successors agreed upon it.” (Sharh Ma‘ani al-Athar, Maktabah
Haqqaniyyah, 1:207)
Section Three: The Worshipper Sits at the
Second Rak‘ah of Witr for Tashahhud
According to the Hanafi view, the worshipper sits after the second rak‘ah of
Witr, and recites the tashahhud (attahiyyat) before rising up for the third
rak‘ah. The proof for this is that the Witr prayer is akin to the Maghrib
prayer as taught by the Prophet (peace and blessings be upon him) and his
major companions – see hadith numbers 4, 5, 6, 7, 10 and 11 in the first
section above. ‘Allamah Zafar Ahmad al-‘Uthmani said: “Drawing a comparison
of it (i.e. the Witr) with Maghrib prayer conveys the obligation of sitting
upon two rak‘ahs.” (I‘la Sunan, 6:43-4)
It is further supported by some general hadiths:
Hadith One
When describing the Prophet’s prayer, ‘A’ishah said as narrated in Sahih
Muslim:
وكان يقول في كل ركعتين التحية
“And he would say tahiyyah (i.e. tashahhud) in every two rak‘ahs.” (Fath
al-Mulhim, 3:484-5)
The word kull is for generality, indicating there were no exceptions to this
practice of sitting upon every two rak‘ahs to say tashahhud.
Hadith Two
Ahmad transmitted from ‘Abd Allah ibn Mas‘ud that the Prophet (peace and
blessings be upon him) said:
إذا قعدتم في كل ركعتين فقولوا التحيات لله والصلوات والطيبات…
“When you sit in every two rak‘ahs then say attahiyyatu lillahi wassalawatu
wattayyibat…” (Musnad Ahmad, no. 4160)
The editors of Musnad Ahmad said: “Its chain is sahih according to the
criterion of Muslim.” (Musnad Ahmad, 7:227)
In this hadith, the Prophet (peace be upon him) said: “when you sit in every
two rak‘ahs,” demonstrating that this occurs in every two rak‘ahs without
exception.
Note: The hadiths that state the Prophet (peace be upon him) would not sit
in the rak‘ahs of Witr are interpreted in light of the above evidence. They
are interpreted to mean he would not sit with a lengthy sitting that is
followed by speech and other activity except after the final rak‘ah of Witr,
not that he would not sit at all (see I‘la al-Sunan, 6:53-4).
Section Four: Qunut is Recited in Witr
Before Ruku‘ of the Third Rak‘ah
Hadith One
Imam al-Bukhari narrated in his Sahih from ‘Asim:
سألت أنس بن مالك عن القنوت فقال قد كان القنوت قلت قبل الركوع أو بعده قال
قبله قال فإن فلانا أخبرني عنك أنك قلت بعد الركوع فقال كذب إنما قنت رسول الله
صلى الله عليه وسلم بعد الركوع شهرا…
“I asked Anas ibn Malik about the Qunut and he said: ‘Indeed, there was
Qunut.’ I said: ‘Before ruku‘ or after it?’ He said: ‘Before it.’ He said:
‘Someone reported to me from you that you said after ruku‘.’ He said: ‘He
erred. The Messenger of Allah (Allah bless him and gran him peace) only
performed Qunut after ruku‘ for a month.’” (Fath al-Bari, 2:631)
There are two types of Qunut, one which is recited when a calamity (nazilah)
befalls the Muslims usually in the Fajr prayer, and another in the final
rak‘ah of Witr. The favoured interpretation of this narration of Anas is
that the first uncommon type of Qunut would be recited after ruku‘ while the
common Qunut of Witr would be recited before ruku‘.
Hadith Two
Al-Nasa’i narrated:
أخبرنا علي بن ميمون قال: حدثنا مخلد بن يزيد عن سفيان عن زبيد عن سعيد بن عبد
الرحمن بن أبزى عن أبيه عن أبي بن كعب أن رسول الله صلى الله عليه وسلم كان
يوتر بثلاث ركعات، كان يقرأ فى الأولى بسبح اسم ربك الأعلى وفى الثانية بقل يا
أيها الكافرون وفى الثالثة بقل هو الله أحد ويقنت قبل الركوع، فإذا فرغ قال عند
فراغه: سبحان الملك القدوس
‘Ali ibn Maymun reported to us, he said: Makhlad ibn Yazid narrated to us
from Sufyan from Zubayd from Sa‘id ibn ‘Abd al-Rahman ibn Abza from his
father from Ubayy ibn Ka‘b that the Messenger of Allah (Allah bless him and
grant him peace) would perform Witr with three rak‘ahs, and he would recite
in the first (rak‘ah) sabbihisma rabbika l-a‘la, and in the second qul ya
ayyuha l-kafirun and in the third qul huwa Llahu ahad, and he would recite
Qunut before ruku‘. When he finished, he said upon completion, subhanal
malik al-quddus. (Sunan al-Nasa’i, Qadimi Kutub Khanah, p. 248)
The hadith was authenticated by Abu ‘Ali ibn al-Sakan, al-‘Uqayli and
al-‘Ayni (as quoted in I‘la al-Sunan, 6:70-1)
The word kana (he would) used in the hadith indicates perpetuity.
Note: Imam Muhammad narrates with his chain in Kitab al-Hujjah (1:201) from
Ibn ‘Abbas almost the exact same description quoted here, although there is
some weakness in his chain.
Hadith Three
Al-Hasan ibn ‘Ali said:
علمني رسول الله صلى الله عليه وسلم كلمات أقولهن في قنوت الوتر…
“The Messenger of Allah (Allah bless him and grant him peace) taught me
words that I say in the Qunut of Witr…”
It was narrated by Ahmad, Ibn Majah, al-Nasa’i, al-Hakim and Ibn Abi
Shaybah. Al-Nawawi said it has a sahih chain (Khulasat al-Ahkam, no. 1499)
This proves that one is to always say the Qunut in Witr.
Hadith Four
Ibn Hajar al-‘Asqalani said:
وروى ابن أبي شيبة بإسناد حسن عن علقمة أن ابن مسعود وأصحاب النبي صلى الله
عليه وسلم كانوا يقنتون فى الوتر قبل الركوع
“Ibn Abi Shaybah narrated (Musannaf, no. 6983) with a hasan chain from
‘Alqamah that Ibn Mas‘ud and the companions of the Prophet (Allah bless him
and grant him peace) would do Qunut in Witr before ruku‘.” (al-Dirayah, Dar
al-Ma‘rifah, p. 194)
‘Alqamah ibn Qays al-Nakha‘i (d. ca. 60) was a very senior Tabi‘i who was
born in the time of the Prophet (peace and blessings be upon him) but
accepted Islam after his death. He narrated from senior companions including
‘Umar, ‘Uthman, ‘Ali, Salman and Abu l-Darda’, although his primary teacher
was ‘Abd Allah ibn Mas‘ud. He became so experienced and adept in knowledge
that even the Sahabah would seek knowledge from him and ask him questions!
Hence, his testimony that the Sahabah would recite Qunut in Witr before
ruku‘ is strong evidence of the prevalence of this practice in the earliest
generation of Islam.
Hadith Five
Ibn Abi Shaybah narrates in Musannaf (no. 6972) with an authentic chain:
أن عمر قنت فى الوتر قبل الركوع
“That ‘Umar did Qunut in Witr before ruku‘.”
Hadith Six
Muhammad narrated in his Kitab al-Athar:
أنا أبو حنيفة عن حماد عن إبراهيم أن ابن مسعود كان يقنت السنة كلها فى الوتر
قبل الركوع
“Abu Hanifah reported to us from Hammad (ibn Abi Sulayman) from Ibrahim
(al-Nakha‘i) that Ibn Mas‘ud would perform Qunut the entire year in Witr
before ruku‘.” (Quoted in I‘la Sunan 6:85)
This is an authentic narration. Although Ibrahim al-Nakha‘i did not meet Ibn
Mas‘ud, his narrations from him are authentic as he clarified that when he
does not mention his source to Ibn Mas‘ud in any particular narration, it is
because he recieved it from multiple reliable sources.
Note: The famous du‘a of Qunut, “Allahumma inna nasta‘inuka wa
nastaghfiruka…,” was taught by Ibn Mas‘ud for the Qunut of Witr as narrated
by Ibn Abi Shaybah in his Musannaf (no. 6965) with an authentic chain. This
du‘a was also narrated from ‘Umar, ‘Ali and ‘Uthman as also recorded in the
Musannaf of Ibn Abi Shaybah.
Section Five: The Worshipper Says Takbir and Raises his Hands before the
Qunut
Ibn Abi Shaybah narrated in his Musannaf (no. 7021) from al-Aswad that ‘Abd
Allah ibn Mas‘ud would when he completed the recitation in the third rak‘ah
of Witr, say takbir and then recite Qunut, and when he completed the Qunut,
he said takbir and bowed.
Ibn Abi Shaybah narrates in his Musannaf (no. 7027, 7028) that ‘Abd Allah
ibn Masud would raise his hands upon reciting Qunut. Al-Bukhari narrates in
his Juz’ Raf al-Yadayn:
حدثنا عبد الرحيم المحاربي: حدثنا زائدة عن ليث عن عبد الرحمن بن الأسود عن
أبيه عن عبد الله أنه كان يقرأ في آخر ركعة من الوتر قل هو الله أحد ثم يرفع
يديه ويقنت قبل الركعة
‘Abd al-Rahim al-Muharibi narrated to us: Za’idah narrated to us from Layth
(ibn Abi Sulaym) from ‘Abd al-Rahman ibn al-Aswad from his father from ‘Abd
Allah that he would recite in the last rakah of Witr qul huwallahu ahad and
then raise his hands and recite Qunut before ruku‘. (Juz’ Raf‘ al-Yadayn, no
163)
Imam al-Bukhari suggests the narration is authentic. However, the narrator
Layth ibn Abi Sulaym is present in the chain about whom the scholars have
mixed opinions.
It is also reported from ‘Umar and ‘Ali that they would say takbir before
starting the Qunut (I‘la Sunan, 6:85-6).
Imam Muhammad narrated:
أنا أبو حنيفة عن حماد عن إبراهيم أن القنوت فى الوتر واجب في رمضان وغيره قبل
الركوع وإذا أردت أن تقنت فكبر وإذا أردت أن تركع فكبر أيضا
“Abu Hanifah reported to us from Hammad (ibn Abi Sulayman) from Ibrahim
(al-Nakha‘i) that the Qunut in Witr is obligatory in Ramadan and outside of
it before ruku‘, and when you wish to recite Qunut, say takbir and when you
wish to bow, say takbir also.” (Kitab al-Hujjah, 1:200)
Ibrahim al-Nakha‘i was the foremost jurist of Iraq in his time. He was born
in approximately the year 40 H and died in 96 H. His narrations of hadith
are found in all six famous collections of hadith, and he was the most
learned of the jurisprudential school of ‘Abd Allah ibn Mas‘ud. Hence, the
rulings issued by him are given great weight in the Hanafi madhhab.
Note:
The purpose of collecting the above evidences was not to discredit the view
of any other madhhab, but to show that the view of the Hanafi madhhab with
respect to Witr (which has been the subject of abuse and attack) is
well-supported by authentic hadiths and the practice of the early
generations.
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