What is the ruling on adding to the supplication of the qunut in the witr prayer?
Machine translationRead the Arabic original
The questioner : What is the ruling on adding to the qunut supplication in the witr prayer? And is the qunut supplication in the witr prayer in Ramadan before the bowing or after it?
The Shaykh : As for adding to the witr, it is like adding to any recitation that has been transmitted from the Prophet (peace and blessings be upon him) with a sound chain. It is not permissible to add to what has been transmitted from the Prophet (peace and blessings be upon him). Rather, it is not permissible to change one word for another, even if it appears to the one making the change that the meaning does not change. Al-Bukhari and Muslim narrated in their Sahihs from the hadith of al-Bara' ibn 'Azib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said to him:Sahih al-Bukhari 7488.
Sahih al-Bukhari 6313 This is the Prophetic instruction. He said, "And in Your messenger whom You sent," so he removed the word "prophet" and placed "messenger" in its place—and he is certainly a messenger—but he (peace be upon him) was not pleased with that from him. He said to him: . Muhammad is a prophet and a messenger. So when he said, "And in Your messenger whom You sent," he did not merely emphasize the meaning; rather, he added, he added meaning; because "messenger" is broader than "prophet." Did the Prophet accept that from him?
The answer is: No. Rather, in a narration in al-Tirmidhi, he struck him on his chest and said to him:. So here the difference is both verbal and meaningful, but he did not add a word; he established a word and placed another word in its place. But because the other word contained an addition in meaning, the Messenger (peace be upon him) did not accept it from him, and he ordered them to repeat the wording that he had taught them, which is to say: .
Once we know this fact, what does the one who remembers the hadith of the Prophet (peace and blessings be upon him) that he taught al-Hasan ibn 'Ali ibn Abi Talib to say in his qunut:Mishkat al-Masabih 1273, As-Sunan al-Kubra lil-Nasa'i 49:114? This has no basis in this supplication. Some people add it, but additions to the dhikr are never accepted. Because accepting this addition means attributing deficiency to the first teacher, who is the Messenger (peace be upon him). Therefore, in some narrations of the hadith of Ibn Mas'ud in al-Bukhari, he said: , and so on. 'Alqamah—and he was a student of Ibn Mas'ud—said in a narration in Sharh Ma'ani al-Athar by Abu Ja'far al-Tahawi: "So Ibn Mas'ud would take the words from us, and he was not pleased with us adding a single letter" in this supplication , and so on; because it is instruction from the Messenger (peace be upon him), and no deficiency is conceivable in his instruction...
Yes, what do you have?
The Shaykh : As for adding to the witr, it is like adding to any recitation that has been transmitted from the Prophet (peace and blessings be upon him) with a sound chain. It is not permissible to add to what has been transmitted from the Prophet (peace and blessings be upon him). Rather, it is not permissible to change one word for another, even if it appears to the one making the change that the meaning does not change. Al-Bukhari and Muslim narrated in their Sahihs from the hadith of al-Bara' ibn 'Azib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said to him:
Narrated Al-Bara' bin `Azib: Allah's Messenger (ﷺ) said, "O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.' If you then die on that night, then you will die as a Muslim, and if you wake alive in the morning then you will receive the reward." (See Hadith No. 323, Vol. 8)
إذا أخذت مضجعك فقل : اللهم إني أسلمتُ نفسي إليك ، وفوَّضت أمري إليك ، وألجأتُ ظهري إليك ، لا ملجأ ولا منجا منك إلا إليك ، آمنت بكتابك الذي أنزلت ، وبنبيِّك الذي أرسلت ؛ فإنك إن متَّ في تلك الليلة متَّ على الفطرة ، ودخلت الجنةAmantu bikitabikal-ladhi anzalta; wa nabiyyikalladhi arsalta.
آمنت بكتابك الذي أنزلت ، وبنبيِّك الذي أرسلتNo, say: "And in Your Prophet whom You sent."
لا ، قل : وبنبيِّك الذي أرسلتThe answer is: No. Rather, in a narration in al-Tirmidhi, he struck him on his chest and said to him:
Say: And in Your Prophet whom You sent.
قل : وبنبيِّك الذي أرسلتand in Your Prophet whom You sent
وبنبيِّك الذي أرسلتOnce we know this fact, what does the one who remembers the hadith of the Prophet (peace and blessings be upon him) that he taught al-Hasan ibn 'Ali ibn Abi Talib to say in his qunut:
O God, guide me among those Thou hast guided, grant me security among those Thou hast granted security, take me into Thy charge among those Thou hast taken into Thy charge, bless me in what Thou hast given, guard me from the evil of what Thou hast decreed, for Thou dost decree and nothing is decreed for Thee. He whom Thou befriendest is not humbled. Blessed and exalted art Thou, our Lord.
اللهمَّ اهدني فيمن هديت ، وعافني فيمن عافيت ، وتولَّني فيمن تولَّيت ، وبارك لي فيما أعطيت ، وَقِني شرَّ ما قضيت ، فإنك تقضي ولا يُقضى عليك ، إنه لا يذلُّ من واليت ، ولا يعزُّ من عاديت ، تباركت ربنا وتعاليتTo You belongs all praise for what You have decreed.
فلك الحمد على ما قضيتThe Messenger of Allah (peace and blessings be upon him) taught me the tashahhud in prayer, and my hands were between his hands: The testimonies are for Allah, and the prayers and the good words.
علَّمني رسول الله - صلى الله عليه وآله وسلم - التشهد في الصلاة ، وكفِّي بين كفَّيه ؛ التحيات لله والصلوات والطيباتThe testimonies are for Allah.
التحيات للهYes, what do you have?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.