The same thing can be said about the issue of offering the supplication of qunût audibly or quietly. If some people choose to offer it one way or another, it is alright as long as it is in accordance with the Sunnah. No one should object if others offer it differently. The issue of the qunût is something flexible. It is also authentically established that the Rightly Guided Caliph `Umar did so. It is permissible to raise one’s hands in qunût, because it was narrated that the Prophet (peace be upon him) did so in the qunût he offered during times of calamity. Also the Prophet (peace be upon him) offered it this way more often, as did the Rightly Guided Caliphs. However, offering qunût after bowing is preferable, because the hadîth in that regard are more authentic. The evidence for doing so before bowing it is found in Sunan al-Nasâ’î, Sunan Ibn Mâjah, and other hadîth compilations. The evidence for offering qunût after bowing is found in Sahîh Muslim. After finishing the qunût, he says “Allah Akbar”, bows, and completes his prayer.
In this case, the worshiper recites the qunût supplication without preceding it with takbîr. The worshiper says “Allah Akbar” after reading the Qur’ân and bows down then when he stands up, he starts with the qunût supplication, then prostrates.Īlternatively, he may offer this supplication before bowing, after completing his recitation of the Qur’ân. It is permissible to offer the supplication of qunût after rising from rukû`. You may add anything you prefer for your worldly life and the Hereafter, and thereafter send salutations upon the Prophet (peace be upon him). Al-Tirmidhî declares it to be a good (hasan) hadîth. It consists of the supplication that the Prophet (peace be upon him) taught his grandson al-Hasan. The supplication of qunût is Sunnah in Witr prayer at all times. This is a flexible matter and no limitation has been imposed. Whoever wants to offer it in five may do so, whoever wants to offer it in three may do so, and whoever wants to offer it in one may do so.” The Prophet (peace be upon him) said: “Witr prayer is essential for every Muslim. Whoever prays one, three, five, seven or nine units of prayer will be following the Sunnah. There is flexibility as to the number of units that can be offered for the Witr prayer, though it must be an odd number. Ibn Hajr al-`Asqalânî says about this hadîth: “Its line of transmission meets the conditions of authenticity imposed by al-Bukhârî and Muslim.” In fact, he forbade offering the Witr prayer in this manner, saying: “Do not pray Witr in three units in the same manner as Maghrib.” He did not offer the Witr prayer in the same manner that the Maghrib prayer is to be prayed – a single three-unit prayer with two sittings for tashahhud and a single taslîm at the end. Then he would stand and pray one more unit on its own with another tashahhud and taslîm. After that he would complete the two unit prayer with a taslîm. At other times, he would offer two units of prayer, then sit for tashahud. At times, he would offer all three units of prayer together and then sit for one tashahhud at the end. There were two different ways that he would offer the three-unit Witr prayer. At other times, he prayed three, five, seven, or nine units. On occasion, he offered it as a single unit of prayer.
It is authenticated in the Sunnah that the Prophet (peace be upon him) prayed the Witr prayer in various ways. Question: What is the correct way to perform the Witr prayer? How many units should be offered? How and when should the qunût supplication be said?Īnswered by Sheikh Rashîd al-Hasan, professor at King Khâlid University
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