Al-Albānī on Tafsīr Rūh al-Ma’ānī of Al-Alūsī

بسم الله الرحمن الرحيم

The Questioner: What is your opinion of the tafsīr (Qur’ān exegesis) book “Rūh al-Ma’ānī” by “al-Ālūsī”?

The Shaykh: I believe that this book – meaning a book of tafsīr – (is) very beneficial; if not (for the fact) that it contains something of Sufi elements in a chapter/section (which) he dedicates after he interprets the verses according to the established method among the scholars of tafsīr; where he says: “Chapter on allusions/indications” (bāb fī al-ishārah), so he brings Sufi interpretations which we do not approve of; especially since he is a knowledgeable and virtuous man, and he has a strong inclination toward Salafiyyah, and distance from much of what some of the later commentators (of tafsīr) fell into regarding the misinterpretation of verses about divine attributes (of Allāh) and belief in some innovations and superstitions.

So his tafsīr is free from such matters, and he is indeed a great scholar as evidenced by this tafsīr of his, were it not for his leaning toward some Sufi elements. Perhaps what led him to this was that he lived in a time when Sufism and tarīqah orders and such prevailed.

In any case, if a student of knowledge takes care to study this tafsīr and benefit from it, and stays away from this particular chapter or section that he establishes regarding interpretation through Sufi allusions, then there is much good in it, in shā’ Allāh. (Link)

The definition and types of Sabr – ibn al-Qayyim/Ibn Taymiyyah

بسم الله الرحمن الرحيم

Imām Ibn al-Qayyim said:

“Patience” (al-Sabr) linguistically means: restraint and holding back. From this comes (the expression) “so-and-so was killed sabran” when he was held and restrained. From this is His saying, The Most High:

﴿ وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ﴾

“And keep yourself patient with those who call upon their Lord in the morning and the evening, seeking His Face” [Al-Kahf: 28] – meaning: restrain yourself with them.

So patience is: restraining the soul from panic/distress and discontent, restraining the tongue from complaint, and restraining the limbs from disorderly conduct/inappropriate behaviour.

And it (consists of) three types: patience in obedience to Allāh, patience (in refraining) from disobedience to Allāh, and (having) patience upon Allāh’s (tests and) trials. The first two are patience regarding what relates to acquisition (i.e. what is within one’s control), and the third is patience regarding what the servant has no acquisition in.

I heard Shaykh al-Islām Ibn Taymiyyah, may Allāh purify his soul, say: “(Prophet) Yūsuf’s patience from complying with the wife of al-‘Azīz in her affair was more complete than his patience regarding his brothers throwing him in the well, selling him, and separating him from his father. For these are events that happened to him involuntary – having no acquisition in them. The servant has no recourse/means in such matters other than patience.

But as for his patience/abstinence from sin/disobedience was patience of choice, contentment, and fighting the soul, especially given the causes that strengthen the motives for compliance;

for he was a young man, and the call of youth to it is strong.

And (he was) unmarried, having nothing to compensate him and repel his desire.

And (he was a) stranger, and the stranger does not feel shame in his land of exile from what he would feel shame about among his companions, acquaintances, and family.

And (he was) owned/enslaved, and the owned person’s restraint is not like the restraint of the free person.

And the woman (was) beautiful, possessing (high) status, and she was his mistress.

And indeed the observer was absent.

And she was (the one) calling him to herself, and the one eager for that – (with) severe eagerness.

Despite all these motives, he was patient by choice, preferring what is with Allāh.

And (on top of) that, she threatened him with prison and humiliation if he did not (comply).

Where is this compared to his patience in the well regarding what was not of his acquisition?”

He (i.e. Shaykh al-Islām ibn Taymiyyah) used to say: “Patience in performing acts of obedience is more complete and superior than patience in avoiding prohibitions. For indeed the benefit of obedience is more beloved to the Lawgiver than the benefit of leaving sin, and the corruption of not performing obedience is more hated and disliked by Him than the corruption of the existence of sin.”

(al-Daw al-Munīr alā Tafsīr of Ibn al-Qayyim 1/378-379)

Recommendation of saying the adhan when praying alone & affirming Allah’s attribute of amazement

بسم الله الرحمن الرحيم

Imām al-Nasā’ī said: “Chapter: The Adhan For One Who Is Praying Alone”

‘Uqbah ibn ‘Āmir narrated: I heard the Messenger of Allāh (ﷺ) say:

يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ فِي شَطْيَّةٍ بِجَبَلٍ يُؤَذِّنُ لِلصَّلاةِ وَيُصَلِّي، فَيَقُولُ اللهُ : انظُرُوا إِلَى عبدي هذا، يُؤَذِّنُ وَيُقِيمُ الصَّلَاةِ يَخَافُ مِنِّي، فَقَدْ غَفَرْت لِعَبْدِي وَأَدْخَلْتُهُ الْجَنَّةَ

“Your Lord ya’jab (wonders/is amazed)* by a shepherd of a flock (of sheep) on a mountain-path who calls the adhān for prayer and prays. So Allāh says: ‘Look at this servant of Mine – he calls the adhān and establishes prayer, he fears Me. I have forgiven My servant and admitted him to Paradise.'”. [al-Nasā’ī 666, Ahmad 16861, 16989, and others. Authenticated by al-‘Allāmah al-Albānī in Sahīh al-Targhīb wa al-Tarhīb 247 and Imām al-Ithyūbī in Sharh al-Nasā’ī 8/216].

Shaykh al-Islām Abū Barakāt Majd ad-Dīn said: “In it is evidence that the adhān is recommended for the one praying alone, even if he is in a place where no one can hear him.” (Nayl al-Awtār 2/569)

Salmān narrated, who raised it [to the Prophet (ﷺ)]: “When a man is in a land of wilderness and he performs ablution, and if he does not find water, he performs tayammum, then he makes the call to prayer, then establishes it and prays it except that he leads (in prayer) some of Allāh’s soldiers in rows.“

In a variant from Salmān: “… except that there pray behind him from Allāh’s creation what he cannot see their two ends.”

In a variant from Salmān: “…They bow with his bowing and prostrate with his prostration.” (Musannaf of ‘Abdul-Razzāq 1955, al-Nasā’ī al-Kubrā 4503, Musannaf ibn Abī Shaybah 2291,2292 – Sahīh, Dar al-Hadīth print and others. See Talkhīs of Ibn Hajr 2/543-544)

Imām al-Shawkānī said: “The hadīth shows the legislation of adhān for the one praying alone, so it is suitable for refuting the statement of those who said: “The legislation of adhān is specific to congregation.”” (Nayl al-Awtār 2/570)

Imām al-Shāfi’ī said: “… I do not like the adhān to be left out for an obligatory prayer, whether its performer prays alone or gathers (with others)…

A man should not leave that out (i.e. giving adhān and iqāmah) whether he prays at home or in congregation…

A man’s adhān and iqāmah in his house are the same as outside his house in the ruling, and (it is) the same whether he hears the mu’adhdhins around him or doesn’t hear them. I do not like for him to leave out the adhān nor the iqāmah…. “(al-Umm 1/102-103)

Imām Abū Bakr ibn al-Mundhir al-Naysābūrī said: “I prefer that he call adhān and establish iqāmah when he prays alone, and iqāmah suffices him even if he doesn’t call adhān. If he prayed without adhān or iqāmah, repeating (the salāh) would not be obligatory upon him. I only preferred adhān and iqāmah for the one praying alone because of the hadīth of Abū Sa’īd al-Khudrī.

[“I see you liking sheep and the wilderness. So whenever you are with your sheep or in the wilderness and you want to pronounce Adhān for the prayer raise your voice in doing so, for whoever hears the Adhān, whether a human being, a jinn or any other creature, will be a witness for you on the Day of Resurrection.” Abu Sa’īd added, “I heard it (this narration) from Allāh’s Messenger (ﷺ) (Sahīh al-Bukhārī 609].” (Al-Awsat 2/197)

*Imām al-Ithyūbī said (regarding those who interpret ‘ajab, wonder/amazement, as “Allāh’s pleasure”, or “magnification”, or as a metaphorical and not literal meaning):

“(this interpretation) is not correct. Rather, al-‘ajab, wonder/amazement) is among the attributes (of Allāh) which the Prophet has (ﷺ) affirmed in this hadīth and other authentic ahādīth.

So it is established for Allāh, The-Most High, in the manner befitting His majesty, like the rest of the attributes which Allāh, The Most-High, affirmed for Himself in His Book or which came in the authentic Sunnah – such as ar-ridā (pleasure), al-mahabbah (love), al-dahk (laughter), an-nuzūl (descent), al-istiwā’ (rising), and others. All of them are established for Him in the meaning befitting Him, The-Perfect – free from deficiencies, and The Most-High.

It does not necessitate from our affirming the (attributes) that we liken Him to the creation, because that would only be necessary if we said: “‘ajab like our ‘ajab, and ridā like our ridā,” and so forth. But when we affirm them as He affirmed them for Himself, in the manner befitting His majesty, then nothing of resemblance is necessitated:

“ليس كمثله شيء وهو السميع البصير“

There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” [Qur’ān 42:11] (Sharh al-Nasā’ī 8/213-214)

The meaning of fatwā & who can issue one

بسم الله الرحمن الرحيم

What is the meaning of a fatwā

Al-Azharī said:… it is said: The man gave a fatwā in the matter, and I sought a fatwā from him… it is said: I gave someone a fatwā regarding a vision he saw when I interpreted it for him, and I gave him a fatwā in his question when I answered him about it. (Tahdhīb al-Lughā 3/2731)

Ibn Mandhūr said:… It is said: aftā in the matter – yuftīhi when he answers him, and the noun is fatwā. (Lisān 7/23)

al-Qarāfī said: “Fatwā: is informing about the ruling of Allāh, The Most-High, regarding obligation/what is binding or permission.” (al-Furūq 4/35)

al-Buhūtī said: “Clarifying the Sharī’ah (legal) ruling for the one who asks about it.” (Sharh Muntahā al-Irādāt 3/483)

In al-Mawsū al-Fiqhiyyah, it is said: “Informing about the ruling of Allāh, The Most-High, regarding Shar’ī (legal) incidents based on evidence.” (al-Mawsū’ah al-Fiqhiyyah 32/20)

Ibn Salāh said: “… it was said regarding al-futyā: that it is signing on behalf of Allāh, The Blessed and Most-High.” (Kitāb Adab al-Muftī pg. 72)

The prohibition on speaking about Allāh and his religion without knowledge

Allāh says:

يَـٰٓأَيُّهَا ٱلنَّاسُ كُلُواْ مِمَّا فِي ٱلۡأَرۡضِ حَلَٰلٗا طَيِّبٗا وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٌ. إِنَّمَا يَأۡمُرُكُم بِٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

O people! Eat from what is on the earth, halāl and pure/good (tayyib), and do not follow the footsteps of ash-Shaytān (the devil). Indeed, he is for you a clear enemy. He only commands you with evil and indecency/immorality, and that you say about Allāh what you do not know.” (al-Baqarah 2:168-169)

Abū Hayyān said: “al-Zamakhsharī said: ‘It is their saying “this is halāl and this is harām” without knowledge, and it includes everything that is attributed to Allāh of what is not permissible regarding Him.’ End quote.

It was said: And the apparent meaning of this is the prohibition of speaking about the religion of Allāh with what the speaker does not know (i.e. lacks knowledge of) from the religion of Allāh. So this includes opinion, analogies, doubtful matters, and juristic preference/discretion.” (al-Bahr al-Muhīt 2/102)

How the Imāms of the Salaf were when it came to issuing fatāwās/verdicts

‘Abd ar-Rahmān ibn Abī Laylāh said: “I encountered one hundred and twenty from the Ansār (the helpers) from among the companions of the Messenger of Allāh (ﷺ). One of them would be asked about a matter/issue, so he would turn it away to this one, and this one to this one, until it would return (back) to the first one.” (Kitāb al-Madkhal ilā as-Sunan al-Kubrā pg. 433)

Abū Husayn said: “Indeed, one of them gives a fatwā in a matter/issue and if it had come to ‘Umar ibn al-Khattāb (رضي الله عنه), he would have gathered for it the people of Badr.” (Kitāb al-Madkhal ilā as-Sunan al-Kubrā pg. 434)

Muhammad ibn Sīrīn said: “That a man dies ignorant is better than that he says (about something) what he does not know.” (Kitāb al-Madkhal ilā as-Sunan al-Kubrā pg. 434)

Abd al-Malik ibn Abī Sulaymān said: Sa’īd ibn Jubayr was asked about something, so he said: “I do not know.” Then he said: “Woe to whoever says to what he does not know: ‘Indeed I know.'” (Kitāb al-Madkhal ilā as-Sunan al-Kubrā pg. 435)

Haytham ibn Jamīl he said: “I witnessed Mālik ibn Anas being asked about forty-eight matters/issues, and he said regarding thirty-two of them: ‘I do not know.” (Kitāb Adab al-Muftī pg. 79 of Ibn Salāh)

Sufyān al-Thawrī said: “I encountered the jurists and they dislike that they answer in matters/issues and fatwā, and they do not give fatwās until they find no alternative but to give fatwās.” (Akhlāq al-‘Ulamā’ of al-Ājurrī 1/102)

Who can issue a fatwā

Shaykh Ibn Bāz was asked:

Who are the (qualified) of (issuing) fatwā (ahl al-fatwā) whom general Muslims must take (from)? We have a brother in Allāh (i.e. in faith) who is a believing Muslim with good conduct in religion and in socially/general life, but he is not deeply knowledgeable in religion to the degree that he can issue fatwās. In some matters he gives us fatwās and says: “This is on my responsibility.” Should we take his fatwā or not, and does he have the right to issue fatwās or not?


ANSWER:
The people (qualified) of (issuing) fatwā (ahl al-fatwā) are those who have gained deep understanding in the Book of Allāh and the Sunnah of His Messenger (ﷺ), and who have acquired good/sound knowledge of what Allāh has made permissible (halāl), what Allāh has forbidden (harām), and what Allāh has made obligatory. And the people of knowledge (i.e. scholars), jurisprudence (fiqh) (i.e. jurists), and righteousness have testified to their knowledge and that they are qualified to issue fatwās.

It is not appropriate to seek fatwās from just anyone, even if they claim affiliation to religion, worship, or knowledge, until the people of knowledge are asked about them. The inquirer should seek insight through those who know them well and whom he trusts as people of knowledge, so they can inform him that this person is qualified for fatwā and qualified to issue rulings on the permissible (halāl) and forbidden (harām) and similar matters.

The point is that this (issue of who can give/whom fatāwā is sought from) requires verification and careful consideration, not laxity. Not everyone who claims affiliation to religion, worship, or knowledge is suitable for this. Rather, there must be jurisprudence (fiqh) in religion and insight, there must be piety (wara’) and fear of Allāh (taqwā), and there must be caution against being lenient in fatwā and being bold in (issuing) it without knowledge and without right. And there is no strength or power except with Allāh.

Link here

Ibn Salāh said:

The Messenger of Allāh (ﷺ) said: “Indeed, the scholars are the inheritors of the prophets.”

So He established for the scholars a special characteristic through which they surpassed the rest of the ummah. And what they are engaged in regarding the matter of fatwā clarifies their attainment of that for the one seeking clarification. And for that reason it was said regarding al-futyā: that it is signing on behalf of Allāh, Blessed and Most-High. (Kitāb Adab al-Muftī pg. 72)

Signs of the hour: long sermons and short prayers

بسم الله الرحمن الرحيم

The sunnah is to make the khutbah (sermon) short and the salāh (prayer) long

قَالَ أَبُو وَائِلٍ خَطَبَنَا عَمَّارٌ فَأَوْجَزَ وَأَبْلَغَ فَلَمَّا نَزَلَ قُلْنَا يَا أَبَا الْيَقْظَانِ لَقَدْ أَبْلَغْتَ وَأَوْجَزْتَ فَلَوْ كُنْتَ تَنَفَّسْتَ ‏.‏ فَقَالَ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِنَّ طُولَ صَلاَةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ فَأَطِيلُوا الصَّلاَةَ وَاقْصُرُوا الْخُطْبَةَ

From Abū Wā’il, he said: ‘Ammār delivered a khutbah to us, and he was concise and eloquent. When he came down, we said to him: “Oh Abā al-Yaqdhān you have indeed been eloquent and concise. If only you had lengthened (the speech somewhat)?!” He said: “I heard the Messenger of Allāh (ﷺ) say: ‘The length of a man’s prayer and the brevity of his khutbah (sermon) are a sign of his fiqh (understanding), so lengthen the salāh and shorten the khutbah (sermon).” (Sahīh Muslim 869)

Al-Muhaddīth al-Qurtubī said: “And his saying: “Lengthen the salāh (prayer) and shorten the khutbah (sermon)” is not contradictory to his saying: “His prayer was moderate (qasdan) and his sermon was moderate (qasdan)” (Sahīh Muslim 898) because each one is qasd – meaning balanced/moderate – in its own category. However, the prayer should be longer than the sermon, with moderation (qasd) in each one of them.” (Al-Mufhim 2/504)

Al-Nawawī said: “… what is intended by this hadīth is that the prayer should be long in relation to the sermon…” (Sharh Sahīh Muslim 3/386)

Hāfidh Ibn ‘Abdul-Barr said: “As for shortening the khutbah, it is a Sunnah masnūnah (i.e. a prescribed sunnah to be followed); The Messenger of Allāh (ﷺ) used to command (with) that and do it (himself).

And in the hadīth of ‘Ammār ibn Yāsir: “The Messenger of Allāh (ﷺ) commanded us to shorten the sermon” (Abū Dawūd 1106, declared Sahīh by Al-Albānī in his checking), and he would deliver sermons with words which were good and a few. He disliked tashadduq (i.e. elaborate/pretentious speech to impress others) and tafayhuq (pompous/inflated speech).

The people of knowledge dislike from the sermons/exhortation (that) what makes some of it cause other (parts of it) to be forgotten due to its length. They prefer sermons where the listener who is being admonished can grasp and reflect upon them after memorising them – and this only occurs with brevity.” (Al-Istidhkār 4/490-491)

Signs of the last hour: long khutbahs and short prayers

‘Abdullāh ibn Masūd (رضي الله عنه) said to a person:

إِنَّكَ فِي زَمَانٍ كَثِيرٌ فُقَهَاؤُهُ قَلِيلٌ قُرَّاؤُهُ تُحْفَظُ فِيهِ حُدُودُ الْقُرْآنِ وَتُضَيَّعُ حُرُوفُهُ قَلِيلٌ مَنْ يَسْأَلُ كَثِيرٌ مَنْ يُعْطِي يُطِيلُونَ فِيهِ الصَّلاَةَ وَيَقْصُرُونَ الْخُطْبَةَ يُبَدُّونَ أَعْمَالَهُمْ قَبْلَ أَهْوَائِهِمْ وَسَيَأْتِي عَلَى النَّاسِ زَمَانٌ قَلِيلٌ فُقَهَاؤُهُ كَثِيرٌ قُرَّاؤُهُ يُحْفَظُ فِيهِ حُرُوفُ الْقُرْآنِ وَتُضَيَّعُ حُدُودُهُ كَثِيرٌ مَنْ يَسْأَلُ قَلِيلٌ مَنْ يُعْطِي يُطِيلُونَ فِيهِ الْخُطْبَةَ وَيَقْصُرُونَ الصَّلاَةَ يُبَدُّونَ فِيهِ أَهْوَاءَهُمْ قَبْلَ أَعْمَالِهِمْ

“Indeed, you are in a time when its fuqahā’ – scholars/people of knowledge – are many, its qurrā’ – Qurān reciters – are few. In it, the hudūd – boundaries/limits – of the Qur’ān are preserved, while its hurūf – letters/recitation – are neglected. Few are those who ask, many are those who give. In it they lengthen the salāh (prayer) and shorten the khutbah (sermon). They put their a’māl – actions – before their ahwā’ – desires.

And there will come upon people a time when its fuqahā’ are few, its qurrā’ are many. In it, the hurūf of the Qur’ān will be preserved while its hudūd are neglected. Many will be those who ask, few will be those who give. In it they will lengthen the khutbah and shorten the salāh. In it they will put their ahwā’ before their a’māl.”

(Sahīh Muwattā of Imām Mālik of al-Hilālī pg. 137, who declared it Sahīh Mawqūf – authentic as a statement of a companion. Who further said:

It was narrated as marfū’ – attributed to the Prophet – but it is not authentic. See: “As-Sahīhah” (3189). However, the mawqūf – statement attributed to a Companion – has the ruling of marfū’, because something like this is not said based on personal opinion. It has a shāhid – supporting witness – from the hadīth of Abū Dharr as marfū’. See “As-Sahīhah” (2510))

Hāfidh Ibn ‘Abdul-Barr said: “This narration has indeed been narrated from Ibn Mas’ūd through connected, good, and mutawātirah chains (of narration).” (Al-Istidhkār 4/488)

Shaykh ‘Abdul-Karīm al-Khudayr said: “… in it they will lengthen the khutbah – this is evident today. Some of them give sermons for half an hour, rather even a full hour, And they shorten the prayer – this contradicts the sunnah…

What Ibn Mas’ūd (رضي الله عنه) informed about (in this narration) is a description of a reality we see today. He reported about a future that he didn’t speak about from his own opinion, because while it was possible for him to speak about his time, it wouldn’t be feasible for him to speak about future times. Therefore, this report of his has the ruling of marfū’ (attributed to the Prophet).” (Sharh Muwattā 2/220)

Acting upon weak hadith – part 1: Yahyā ibn Ma’īn, Bukhārī, Muslim, Ibn al-‘Arabī’, Al-Albānī

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

“مَنْ حَدَّثَ عَنِّي حَدِيثًا وَهُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبِينَ“

“Whoever narrates a Hadīth from me which he knows is a lie, then he is one of the liars.”. (Tirmidhī 2662)

In another narration:

“مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ وَهُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبَيْنِ“

Whoever narrates a Hadīth from me thinking it to be false, then he is one of the two liars [meaning the one who initiated it and the one who spread it]. ” (Ibn Mājah 41)

Lying upon the messenger of Allāh (ﷺ) is a major sin. Lying upon the prophet (ﷺ) includes the one who relate what is false, whether done intentionally or unintentionally. (Benefits from the introduction to Sahīh Muslim pg. 41 of Ibn Ādam)

Al-Qādī Ibn al-‘Arabī al-Mālikī said:

Verily the weak hadīth is never acted upon. (Sahīh Targhīb 1/48)

Shaykh al-Khudayr said: “(from the scholars who held that it’s not permitted to act upon weak hadīth absolutely)

1 – Yahyā ibn Ma’īn – Ibn Sayyid an-Nās said when discussing the authentication of Muhammad ibn Ishāq “Among those from whom equalization between rulings and other [matters] has been reported is Yahyā ibn Ma’īn”.

2 – Imām Muhammad ibn Ismā’īl al-Bukhārī – It is apparent from al-Bukhārī’s practice in his Sahīh, his strict conditions regarding narrators, and his not including any weak hadīth, that his methodology is not to act upon weak hadīth, which is what Shaykh Jamāl ad-Dīn al-Qāsimī concluded.

3 – Imām Muslim ibn al-Hajjāj al-Qushayrī – It appears from his strong criticism in the introduction of his Sahīh of the narrators of weak [hadīth] that his methodology is not to use weak hadīth as evidence absolutely.

Ibn Rajab said: “Whats apparent is that what Muslim mentioned in the introduction of his book necessitates that he not narrate hadīth of encouragement (targhīb) except from those from whom rulings are narrated from.”” (al-Hadīth Da’īf pg. 260-261)

Imām Al-Albānī said: “…for indeed among the scholars (are those who) do not act upon weak hadīths absolutely, neither in ahkām (rulings) nor in fadā’il (virtues), and Ibn Sayyid al-Nās related that in “ʿUyūn al-Athā” from Yahyā ibn Maʿīn, and it is attributed in “Fath al-Mughīth” to Abū Bakr ibn al-ʿArabī.

The great scholar, Jamāl al-Dīn al-Qāsimī said in “Qawāʿid al-Tahdīth fī Mustalah al-Hadīth”:

“And (what’s) apparent is that this is also the position of Bukhārī and Muslim. Bukhārī’s condition in his Sahīh indicates this, (as does) Imam Muslim’s tashnī’ (strong criticism) of those who narrate weak hadīths agreed upon as weak. This is also the position of Ibn Hazm, may Allāh have mercy on him, as he stated in ‘al-Milal wa al-Nihal.’ Refer to his words there. And also in ‘al-Muhallā.’

… the truth in this issue is with the scholars who held the position of abandoning acting on weak hadīths regarding virtuous deeds, and that (is for) several reasons:

First: The weak hadīth only yields dhann (conjecture) by agreement (of the scholars), and acting upon conjecture is not permissible, due to the saying of Allāh:

“إِنْ يَتَّبِعُونَ إِلا الظَّنَّ وَإِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئًا“

“They follow nothing but conjecture, and conjecture avails nothing against the truth” [53:28]

and his (i.e. the Prophet’s) statement (ﷺ):

“إياكم والظن فإنه أكذب الحديث“

“Beware of conjecture, for it is the most false of speech.” (Musnad Imām Ahmad 7337. Isnād declared Sahīh upon the conditions of Sahīh Bukhārī and Muslim by al-Arnāūt in his checking)

Second: The Prophet (ﷺ) commanded us to avoid narrating from him except what we know is authentic from him, saying:

“اتقوا الحديث عني إلا ما علمتم“

“Fear/avoid narrating from me except what you know/are certain of.” (Musnad Imām Ahmad 2974. Declared Sahīh by Al-Arnāūt in his checking)

and from the known (is) that narrating a hadīth is only a means to act upon what is established in it. So if he (ﷺ) prohibits us from narrating what is not established from him, then prohibiting acting upon it is even more appropriate. This is clear and evident.

Third: In what is established from him (ﷺ), there is sufficiency from what is not established… [i.e. authentic hadīth already provide complete guidance, thus, weak hadīth are not necessary].” (Jāmi al-Turāth 2/428-429)

The name of Allāh: 3) Al-Wāsi’ (The All-Encompassing/Vast)

بسم الله الرحمن الرحيم

Allāh said:

﴿ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ ﴾

“Indeed, Allāh is All-Encompassing/Vast (Wāsiʿ), All-Knowing” [Al-Baqarah: 115].

And Allāh said:

﴿ وَاللَّهُ وَاسِعٌ عَلِيمٌ ﴾

“And Allāh is All-Encompassing/Vast (Wāsiʿ), All-Knowing” [Al-Baqarah: 247].

And Allāh said:

﴿ رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا ﴾

“Our Lord, You have encompassed all things in mercy and knowledge” [Ghāfir: 7].

Shaykh al-Sa’dī said: He is The One who is vast with respect to His Attributes and qualities and those things linked to them this from the point of view that none can enumerate His praise as He deserves, rather He is as He has praised Himself. Vast in grandeur, authority and dominion, vast in bestowing grace and good, great in majesty and nobility. (Explanation to the Beautiful and Perfect Names of Allāh pg. 95, Dar as Sunnah print, Taysīr al-Karīm al-Rahmān 5/305)

Shaykh al-‘Uthaymīn said: Al-Wāsiʿ means vast in encompassment, and vast in attributes, so He is vast in His knowledge, and in His power, and His Hearing and His Seeing, and other attributes of His. (Tafsīr Thamanīn 1/195)

Al-Tabarī said: “Wāsiʿ”: He encompasses all His creation with sufficiency, bounty, generosity and management. (Tafsīr Al-Tabarī 3/984)

Ibn Qutaybah said: “Among His attributes is ‘Al-Wāsiʿ,'” and it means The-Rich/Self-Sufficient (i.e. in need of none, whilst all else is needy), and “al-sa’ah” (السعة) means wealth. (Tafsīr Gharīb al-Qurān pg. 46)

Al-Azharī said: Al-Wāsi’ – among the attributes of Allāh The Most-High: He whose provision encompasses all His creation, and whose mercy encompasses everything. (Mu’jam al-Tahdhīb al-Lughā 4/3889)

Al-Kalbī said: “Indeed, Allāh is All-Encompassing/Vast (Wāsiʿ), All-Knowing” (2:115) means “vast in Forgiveness.” (Tafsīr al-Baghawī 1/140)

Ibn al-Anbārī said: “Al-Wāsiʿ” among Allāhs names means: “The One abundant in giving, who has capacity for what is asked of Him.” (Mu’jam al-Tahdhīb al-Lughā 4/3890)

Al-Wāhidī said: He is All-Encompassing/Vast in His bounty upon His creation, and in His tolerance of His servants’ requests, and the persistence of their asking does not trouble Him (Tafsīr al-Basīt 3/235)

Al-Rāghib Al-Asfahānī: “And His saying: ‘My Lord has encompassed all things in knowledge’ is a description of Him, like: ‘He has encompassed all things in knowledge,’ and His saying: ‘And Allāh is All-Encompassing/Vast, All-Knowing,’ and ‘Allāh is All-Encompassing/Vast, All-Wise,’ expresses the vastness of His Power, Knowledge, Mercy, and Bounty” (al-Mufradāt 211)

‘Abdul-‘Azīz al-Humaydī said: Allāh is Al-Wāsiʿ, who multiplies reward and recompense for His servants many times over, as He said:

﴿ مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ ﴾

Allāh is Al-Wāsiʿ whose bounty and generosity are in His Hand; He gives His bounty to whom He wills among His servants, as He said:

“The example of those who spend their wealth in the way of Allāh is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allāh multiplies [His reward] for whom He wills. And Allāh is All-Encompassing/Vast, All-Knowing” [Al-Baqarah: 261].

﴿ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ ﴾

“Say, ‘Indeed, [all] bounty is in the hand of Allāh – He grants it to whom He wills. And Allāh is All-Encompassing/Vast, All-Knowing'” [Āl ‘Imrān: 73]. (Rawāih al-Husnā pg. 248-249)

Praying 4 Rak’ah after ‘Ishaa

بسم الله الرحمن الرحيم

Ibn ‘Abbās narrated:

فَصَلَّى النَّبِيُّ صلى الله عليه وسلم الْعِشَاءَ، ثُمَّ جَاءَ إِلَى مَنْزِلِهِ، فَصَلَّى أَرْبَعَ رَكَعَاتٍ، ثُمَّ نَامَ،

… so the Prophet (ﷺ) prayed the ‘Ishā’ prayer, then came to his home, prayed four rak’ahs, then went to sleep… (Sahīh al-Bukhārī 117, 137, , Abū Dawūd 1357,

Adhīm al-Ābadī said: “prayed four (rak’ah)” These are the regular Sunnah of ‘Ishā’. (‘Awn al-Ma’būd 3/198)

Ibn Hajr said: Muhammad ibn Nasr interpreted these four (rak’ah) as the sunnah of ‘Ishā’ because they occurred before sleep. (Fath al-Bārī 3/322)

Musannaf Ibn Abī Shaybah 3/138-139: Chapter ‘On Four Rak’ah after ‘Ishā:

– ‘Abdullāh ibn ‘Amr said:

مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشَاءِ كُنَّ كَقَدرِهِنَّ مِنْ لَيْلَةِ القدرِ

“Whoever prays four [rak’ahs] after ‘Ishā’, they are equivalent to their worth from Laylat al-Qadr.”



– ‘Ā’ishah said:

أَرْبَعَةٌ بَعْدَ العِشَاءِ يَعْدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدرِ

“Four [rak’ahs] after ‘Ishā’ are like their equivalent from Laylat al-Qadr.”



– ‘Abdullāh [ibn Mas’ūd] said:

مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشاء لا يَفْصِلُ بَيْنَهُنَّ بِتَسْلِيمٍ، عُدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدر

“Whoever prays four [rak’ahs] after ‘Ishā’ without separating them with taslīm, they are like their equivalent from Laylat al-Qadr.”



– Ka’b ibn Māti’ said:

مَنْ صَلَّى أَرْبَعًا بَعْدَ العِشَاءِ يُحْسِنُ فِيهِنَّ الرُّكُوعَ وَالسُّجُودَ، عُدِلْنَ مِثْلَهُنَّ مِنْ لَيْلَةِ القدر

“Whoever prays four [rak’ahs] after ‘Ishā’, perfecting their bowing and prostration, they are like their equivalent from Laylat al-Qadr.”



– Mujāhid said:

أَرْبَعُ رَكَعَاتٍ بَعْدَ العِشَاءِ الآخِرَةِ يَكُنَّ بِمَنْزِلَتِهِنَّ مِنْ لَيْلَةِ القدرِ

“Four rak’ahs after the latter ‘Ishā’ are of the same status as their equivalent from Laylat al-Qadr.”



– ‘Abd al-Rahmān ibn al-Aswad said:

مَنْ صَلَّى أَرْبَعَ رَكَعَاتٍ بَعْدَ العِشاء الآخِرَةِ، عُدِلْنَ بِمِثْلِهِنَّ مِنْ لَيْلَةِ القدرِ

“Whoever prays four rak’ahs after the latter ‘Ishā’, they are like their equivalent from Laylat al-Qadr.”

Al-Albānī declared all the above narrations – except that of Ka’b – to be authentic and said: “and although they are mawqūf (stopping at the Companions), they have the ruling of marfū’ (traced back to the Prophet); because they are not said based on opinion, as is apparent.”. (al-Da’īfah #5060)

Additional narrations from Ka’b:

مَنْ تَوَضَّأَ فَأَحْسَنَ وُضُوءَهُ، ثُمَّ شَهِدَ صَلَاةَ الْعَتَمَةِ فِي جَمَاعَةٍ، ثُمَّ صَلَّى إِلَيْهَا أَرْبَعًا مِثْلَهَا ، يَقْرَأُ فِيهَا وَيُتِمُّ رُكُوعَهَا وَسُجُودَهَا ، كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ لَيْلَةِ الْقَدْرِ

Whoever performs Wudū and performs Wudū well, then attends ‘Ishā’ prayer in congregation, then prays four similar Rak’ahs after that, reciting therein and bowing and prostrating perfectly, that will bring him a reward like that of (praying) Laylat Al-Qadr.”

(al-Nasāī 4957, 4958, Risālah print – the verifiers said: Its chain is Hasan to Ka’b if this Ayman is al-Habashī al-Makkī, and we have detailed the discussion about him at narration (4943)

Also collected by al-Bayhaqī in al-Kubrā #4510 – Dar al-Hadīth print, the verifier saying: (the narration is) Hasan, Ka’b is Ka’b al-Ahbār, and Tubay’ is Ibn ‘Āmir al-Himyarī, the son of Ka’b’s wife, [he is] truthful (sadūq), and the rest of its narrators are trustworthy)

Authenticity of fasting the six days of shawwaal

بسم الله الرحمن الرحيم

Hadīth 1.

Narrated by Yahyā ibn Ayyūb and Qutaybah ibn Sa’īd and ‘Alī ibn Hujr, all from Ismā’īl – Ibn Ayyūb who said: Ismā’īl ibn Ja’far narrated to us: Sa’d ibn Sa’īd ibn Qays informed me from ‘Umar ibn Thābit ibn al-Hārith al-Khazrajī,

Abū Ayyūb al-Ansārī, may Allāh be pleased with him, that he narrated that the Messenger of Allāh (ﷺ) said:

مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِنَّا مِنْ شَوَّالٍ ، كَانَ كَصِيَامِ الدَّهْرِ

“Whoever fasts Ramadān and then follows it with six (days) from Shawwāl, it is like fasting for all time.”

(Sahīh Muslim 1164. Ibn Mājah 1716. Abū Dawūd 2433. Al-Tirmidhī 759 and others.

Declared Sahīh by Ibn Mulaqqin in Badr al-Munīr 5/751. Declared Sahīh by Ibn al-Qayyim in Tahdhīb Sunan 4/680. Declared Sahīh by Al-Albānī in Sahīh Abū Dawūd 7/191 and Irwā 950. Declared Sahīh by Al-Mundhirī in Targhīb 2/215. Declared Hasan Sahīh by Al-Tirmidhī in his Jāmi’ #759.)

Hadīth 2.

Narrated by al-Husayn ibn Idrīs al-Ansārī, narrated by Hishām ibn ‘Ammār, narrated by al-Walīd ibn Muslim, narrated by Yahyā ibn al-Hārith al-Dhimārī, from Abū Asmā’ al-Rahabī

Thawbān, the freed slave (mawlā) of the Messenger of Allāh, may Allāh be pleased with him, from the Messenger of Allāh (ﷺ) who said:

مَنْ صَامَ رَمضانَ وسِتّاً من شوال ، فَقَدْ صامَ السَّنةَ

“Whoever fasts Ramadān and six (days) from Shawwāl, has indeed fasted the year.”

(Ibn Hibbān 3635, isnād (chain of transmission) declared Sahīh by Al-Arnāūt in his checking)

Additional narrations to the above

Al-Tirmidhī said: There are narrations on this topic from Jābir [al-Awsat of al-Tabarānī 3192, Ahmad 14302, al-Bazzār 1062, al-Bayhaqī 4/292], Abū Hurayrah [al-Bazzār 8334, al-Awsat of al-Tabarānī 7607], and Thawbān [Ibn Mājah 1715, Nasā’ī in al-Kubrā 2874, Ibn Khuzaymah 2115, Ibn Hibbān 3635].

Al-Mubārakfūrī said: and on this topic (there are) also (narrations) on the authority of al-Barā’ ibn ‘Āzib [al-Dāraqutnī in al-‘Ilal 3/74], and Ibn ‘Abbās [al-Awsat 4642] and ‘Ā’ishah. (al-Tuhfah al-Ahwadhī 6/331)

Criticism of Sa’d ibn Sa’īd

Al-Tirmidhī said: Sa’d ibn Sa’īd has been criticised by some of the people of hadīth due to his memory. (Jāmi’ al-Tirmidhī #759)

Ibn Hajr said: (Sa’d ibn Sa’īd ibn Qays ibn ‘Amr al-Ansārī) is truthful but has a poor memory. (al-Taqrīb #2466)

Imām Ahmad said: Sa’d ibn Sa’īd, the brother of Yahyā ibn Sa’īd is weak in hadīth. (Mawsū Aqwāl Imām Ahmad #923, Jarh wa Ta’dīl 4/84)

Elsewhere Imām Ahmad said: Sa’d is not precise in hadīth. (Mawsū Aqwāl Imām Ahmad #923)

Yahyā ibn Ma’īn said: (he is) weak. (Mawsū Aqwāl Yahyā Ibn Ma’īn #1324)

Elsewhere Yahyā ibn Ma’īn said: Sa’d ibn Sa’īd is sālih (i.e. suitable for acceptance/consideration – someone who is righteous but contains some weakness). (Jarh wa Ta’dīl of Ibn Abī Hātim 4/84)

Abū Hātim said: Sa’d ibn Sa’īd is muaddī. Abū Muhammad (Ibn Abī Hātim) said: This means that he did not memorise [well but] he conveyed what he heard. (Jarh wa Ta’dīl 4/84)

Al-Nasā’ī said: He is not strong (al-Tahdhīb of Ibn Hajr 1/692)

Ibn Hibbān mentioned him in “Al-Thiqāt” (The Reliable Narrators) and said: He used to make mistakes. (al-Tahdhīb of Ibn Hajr 1/692)

Al-‘Ijlī and Ibn ‘Ammār said: (He is) trustworthy and reliable (thiqah). (al-Tahdhīb of Ibn Hajr 1/692)

Ibn Sa’d said: He is trustworthy and reliable (thiqah), with few hadīth. (al-Tahdhīb of Ibn Hajr 1 /692)

Ibn al-Qayyim said: Someone like this is only rejected (in his narrations) when he narrates alone, or contradicts trustworthy/reliable narrators. But when he doesn’t narrate alone and narrates what (other) people have narrated, his hadīth is not rejected…

(Imām) Muslim only used his hadīth as evidence because it was clear to him that he (i.e. Sa’d) didn’t err in it, due to indications, corroborations, and supporting evidence that showed him this, even if his errors were known in other matters…(al-Tahdhīb al-Sunan 4/682)

Al-Albānī said: Sa’d has some weakness in terms of his memorisation. Therefore, some scholars deemed the hadīth weak because of him, but the corroboration from Safwān ibn Sulaym and others strengthens it. (Sahīh Abū Dawūd 7/192)

In Irwā (4-106-107), Al-Albānī said:

al-Tahāwī said:

“This hadīth was not strong in our hearts [due to its reliance] on Sa’d ibn Sa’īd, and the reluctance of hadīth scholars [to accept narrations] from him, until we found that it had been taken from him by those we mentioned who are distinguished in narration and verification, and we found that it was narrated from ‘Amr ibn Thābit, Safwān ibn Sulaym, Zayd ibn Aslam, Yahyā ibn Sa’īd al-Ansārī, and ‘Abd Rabbih ibn Sa’īd al-Ansārī.”

I say (i.e. Al-Albānī): Then he presented his chains of transmission to them for this, so the hadīth is authentic, praise be to Allāh, and the doubt concerning Sa’d ibn Sa’īd’s poor memory has been removed.

Ibn al-Qayyim said: In summary: Sa’d did not narrate (this hadīth) alone. Let’s say he did narrate it alone; he is thiqah and truthful. Muslim narrated from him, and Shu’bah, Sufyān al-Thawrī, Ibn ‘Uyaynah, Ibn Jurayj, and Sulaymān ibn Bilāl all narrated from him. These are the imāms of this field. Ahmad said: ‘Shu’bah was a nation unto himself in this field.’ (al-Tahdhīb al-Sunan 4/682)

Hadīth explanation

Ibn Taymiyyah said: It is the same whether one fasts these days immediately after (Eid) al-Fitr or separates them, and whether one fasts them consecutively or separately. This is because the Prophet (ﷺ) said: “and follows it with six (days) from Shawwāl,” and in another narration: “six (days) from Shawwāl,” making all of Shawwāl a time for fasting them, without specifying one part over another. (Sharh al-‘Umdah 3/463)

Al-Mubārakfūrī said: (That is like fasting for all time); because a good deed is multiplied by ten times, so Ramadān counts as ten months and the six days count as two months.”

Al-Nawawī said: “This has been mentioned in a hadīth traced back to the Prophet in the book of Al-Nasā’ī.

[In Al-Sunan Al-Kubrā: 2874, from the hadīth of Thawbān, traced back to the Prophet: “Allāh has made a good deed equal to ten, so a month is equal to ten months, and six days after breaking the fast (Eid) completes the year.”

The wording in Ibn Mājah is: “Whoever fasts six days after (Eid) al-Fitr, it is like fasting for a year.

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا

‘Whoever comes with a good deed will have ten times the like of it‘” [Sūrah Al-An’ām: 160].] (Al-Tuhfah al-Ahwadhī 6/331-332)

The recommendation to fast the six days

Al-Tirmidhī said: There are those people who consider fasting six days of Shawwāl recommended due to this hadīth. (Jāmi’ al-Tirmidhī #759)

Al-Mubārakfūrī said (commenting on Al-Tirmidhīs statement): and this is the truth.

Al-Nawawī said: In it is clear evidence for the school of al-Shāfi’ī, Ahmad, Dāwūd, and those who agree with them regarding the recommendation of fasting these six days.

And Mālik and Abū Hanīfah said: It is disliked. Mālik said in al-Muwatta’: I have not seen anyone from the people of knowledge fast them. They said: It is disliked lest it be thought to be obligatory.

And the evidence of al-Shāfi’ī and those who agree with him is this clear, authentic hadīth, and when the Sunnah is established, it should not be abandoned because some people, most of them, or all of them abandon it. And their saying: “lest it be thought to be obligatory” is contradicted by the fasting of the day of ‘Arafah, ‘Āshūrā’, and other recommended fasts. End of al-Nawawī’s words.

I say (i.e. Al-Mubārakfūrī): The statement of those who say that fasting these six days is disliked is invalid and contradicts the hadīths of this topic. (al-Tuhfah al-Ahwadhī 6/332-333)

Ibn ‘Uthaymīn said: Some scholars disliked fasting the six days every year, fearing that common people might think fasting them is obligatory. This principle is weak and incorrect because if accepted, it would necessitate disliking the regular Sunnah prayers that follow the obligatory prayers being performed daily, which is clearly false…(Sharh al-Mumti’ 3/573)

Ibn al-Qayyim said: The fact that the people of Madīnah in (Imām) Mālik’s time did not act upon it does not necessitate that the entire Ummah abandon it. Ahmad, Al-Shāfi’ī, Ibn al-Mubārak, and others acted upon it. (al-Tahdhīb al-Sunan 4 /684)

Ibn Taymiyyah said: The summary of this issue is: Following Ramadān with six (days) from Shawwāl is recommended. (Sharh al-‘Umdah 3/460)

Witr series part 1: Raising the hands in Qunūt

بسم الله الرحمن الرحيم

Those who held that it is recommended to raise the hands in Qunūt:

“This is the position in the Shāfi’ī madhab and the saying of Ahmad which is the established position in his madhab, and some Hanafīs also held this view.

This is (also) the saying of Ibn Mas’ūd, Abū Hurayrah, Ibn ‘Abbās, al-Nakha’ī, Makhūl, al-Thawrī, and Ishāq.” (Qunūt fī al-Witr pg. 129)

This was also the position of Imām Abū Yūsuf, the student of Abū Hanīfah – as reported by our scholars. In the biography of Abū Yūsuf, Ahmad ibn Abī Imrān, the jurist said: “Faraj, the freed slave of Abū Yūsuf, told me: ‘I saw my master Abū Yūsuf raise his hands in supplication when he entered into the Qunūt of the Witr prayer.'” (Asl Sifāt al-Salāh of Al-Albānī 3/958)

Evidence:

The Messenger of Allāh (ﷺ) whenever he prayed the morning prayer; he raised his hands (in Qunūt) supplicating against them. (Jāmi al-Saghīr of al-Tabarānī 1/324 and others)

Abū ʿUthmān narrated: ‘Umar would perform Qunūt with us after bowing, and he would raise his hands until his armpits/upper arms became visible and his voice could be heard from behind the mosque. (al-Awsat 5/216, Musannaf of Ibn Abī Shaybah 7114, 7115)

From Khilās ibn ‘Amr al-Hajarī who narrated from Ibn Abbās that he prayed and performed Qunūt with them in the Fajr prayer in Basrah, and raised his hands until he extended his upper arms. (al-Awsat 5/216, Musannaf of Ibn Abī Shaybah 7116)

Abd al-Rahmān ibn al-Aswad narrated from his father that Abdullāh (ibn Mas’ūd) would raise his hands in Qunūt to his chest. (al-Awsat 5/216, Sunan al-Kubrā of al-Bayhaqī 3/270)

Statements from some of the scholars:

Imām ibn Qudāmah said:

“So one raises his hands during the Qunūt.

Al-Athram said: Abū Abdullāh [i.e. Imām Ahmad] used to raise his hands in Qunūt to his chest, and he argued that Ibn Mas’ūd raised his hands in Qunūt to his chest. This was also narrated from ‘Umar and Ibn Abbās, and this was the opinion of Ishāq and the people of ra’ī (opinion) [i.e. the hanafīs).” (al-Mughnī 2/101)

Shaykh ibn al-‘Uthaymīn:

Q. 277. Is it part of the Sunnah to raise the hands when making the supplication of Qunūt, and what is the evidence for that?

A. Yes, it is part of the Sunnah for a person to raise his hands when he makes the supplication of Qunūt. This has been reported from the Messenger of Allāh in his Qunūt, when he used to perform Qunūt in the obligatory prayers at times of calamity. Likewise, it has been authentically reported from the Commander of the Faithful, ‘Umar bin Al-Khattāb, may Allāh be pleased with him, that he raised his hands in the Qunūt of Witr and he was one of the righteous caliphs whom we were ordered to follow.

So, raising the hands when making the Qunūt of Witr is a Sunnah whether it be for an Imām or one who is led in prayer, or a single worshipper. Therefore, whenever you make Qunūt, raise your hands. (Fatāwā Arkān al-Islām 2/508, Darussalām)

Shaykh Bin Bāz:

Question:
What is the ruling on raising the hands in the Witr prayer?

Answer:
“It is legislated to raise the hands during the Qunūt of Witr prayer; because it is of the same category as the Qunūt for calamities (al-nawāzil), and it has been authentically reported that the Prophet (ﷺ) raised his hands when supplicating in the Qunūt of calamities (al-nawāzil). This was narrated by Al-Bayhaqī, may Allāh have mercy on him, with a Sahīh (authentic) isnād (chain).” (al-Majmū Fatāwā 30/51)

Elsewhere the Shaykh, may Allāh have mercy upon him, said:

“It is mustahab (recommended), raising the hands in Qunūt is mustahab (recommended)…” (Fatāwās of Ibn Bāz #15795, Link)

Shaykh ‘Abd al-Muhsin:

“… As for raising hands in the Qunūt of Witr prayer, it has been reported from some companions such as Abū Hurayrah, and as for the Qunūt during calamities, it has been reported that the Messenger of Allāh (ﷺ) would raise his hands. So hands are raised in the Qunūt of calamities and in Witr…” (Sharh Sunan Abū Dawūd 173)

Shaykh Al-Albānī:

“… raising the hands in Qunūt is an established Sunnah from the Prophet (ﷺ) in the Qunūt of calamities (al-nawāzil), and it is established from some of the Companions in the Qunūt of Witr, such as ‘Umar and Ibn Mas’ūd.” (Rihlat al-Khayr, 18)

Elsewhere the Shaykh said:

“Raising the hands during Qunūt, whether it is Qunūt of Witr, or Qunūt of Fajr and other five daily prayers during calamities, it is legislated to raise the hands in it.

And when the Imām performs Qunūt, he raises his hands and raises his voice in supplication, and those behind him say “Āmīn” while also raising their hands.”

Questioner: Sometimes we pray behind people like these who regularly perform Qunūt, and you see some brothers not raising their hands and not saying “Āmīn” behind them, so what is the ruling on that?

The Shaykh: “This, of course, is not permissible, because it goes against his (ﷺ) statement, as we always recall: “The Imām is appointed to be followed, so do not differ from him.”

One should follow the Imām in such matters of past scholarly disagreements, not to mention recent. So (the likes of) this Imām should be followed, even if the follower does not see the legitimacy of that practice when praying by himself. This is the answer.” (Jāmi al-Turāth 7/266)

Shaykh Muhammad al-Bazmūl:

Muhammad ibn Nasr al-Marwazī (d. 294 AH) said:

“(Imām) Ahmad was asked about Qunūt in Witr, is it before bowing or after it, and are the hands raised in supplication in Witr? He said: “Qunūt is after bowing and one raises his hands, and that is by analogy with the action of the Prophet (ﷺ) in the Qunūt in the morning prayer…” And Ishāq preferred Qunūt after bowing in Witr. Muhammad ibn Nasr said: And this is the opinion I prefer.” [Mukhtasar Qiyām al-Layl p. 134.]

I say (i.e. Shaykh Bazmūl): And making an analogy in the rulings of Qunūt with the morning prayer is supported by the (principle) that what is permissible to do in an obligatory prayer is permissible in a voluntary prayer.

And when we remember that the evidence is established for the legitimacy of Qunūt in the five prayers – including Maghrib, which is the Witr of the day – it most resembles the Witr of the night, and the Messenger (ﷺ) performed Qunūt in the Maghrib prayer, so the rulings of Qunūt in the Witr of the day most resemble the rulings of Qunūt in the Witr of the night, and vice versa.

And it should be noted that this is not (solely) a mere analogy, but is accompanied by the action of the Companions which has the ruling of being raised to the Prophet (ﷺ). (Sharh Sifat al-Salāh pg. 310)