DESCRIPTION OF EID UL FITR PRAYER

CONTENTS:-
1) SOME SUNNAH OF EID UL FITR.

2) IS THERE ANY SUNNAH BEFORE OR AFTER EID PRAYER.

3) NO ADHAN & IQAMAH FOR THE EID PRAYER.

4) NUMBER OF RAKAH IN EID UL FITR.

5) DESCRIPTION OF KHUTBAH OF EID UL FITR.

6) DESCRIPTION OF TAKBEER IN EID UL FITR.

7) RECITATION IN TWO RAKAH OF EID UL FITR.

8) HOW TO PRAY.

9) RULING ON EID PRAYER FOR WOMEN ?

10) RULING ON IF SOME MISS EID PRAYER CAN HE CAN MAKEUP PRAYER.

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1) SOME SUNNAH OF EID UL FITR . :-

We will update it soon in separate article..

2) IS THERE ANY SUNNAH BEFORE OR AFTER EID PRAYER. :-

SUNNAH BEFORE EID UL FITR PRAYER :-

If a person comes to the Eid prayer-place before the imam comes, and he will not offer any prayer before because

It was narrated from Ibn ‘Abbas that:

The Prophet (p.b.u.h) went out on the day of ‘Eid and prayed two rak’ahs, and he did not pray before or after them. (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1588)

Abu Bakr bin Hafs – and he is Ibn Umar bin Sa’d bin Abi Waqas – narrated about Ibn Umar, that:”He went out on the day of Eid, and he did not pray before it nor after it. He mentioned that the Prophet did so.” (Hasan)

SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 538)

NOTE :-

Some of the scholars are of the view that when a person comes he should not sit down until he has prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating women are not allowed there, so it comes under the same rulings as a mosque, which indicates that it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him):

Narrated Abu Qatada Al-Aslami: Allah’s Apostle said, “If anyone of you enters a mosque, he should pray two Rakat before sitting.”

SAHIH BUKHARI (Vol 1, Book 8,Hadith 435)

Thus it is proven that we should pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”) when arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the hadeeth that there is no Tahiyyat al-Masjid for the Eid mosque, then we should say that there is no Tahiyyat al-Masjid for the Jumu’ah mosque either, because when the Messenger of Allaah (peace and blessings of Allaah be upon him) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any prayer before it or after it (in the mosque).What seems more likely to be correct is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyat al-Masjid) or the one who sits down without praying.

SUNNAH PRAYER AFTER EID UL FITR :–

There is no sunnah after prayer of eid ul fitr.

It was narrated from Ibn ‘Abbas that:

The Prophet (p.b.u.h) went out on the day of ‘Eid and prayed two rak’ahs, and he did not pray before or after them. (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1588)

Abu Bakr bin Hafs – and he is Ibn Umar bin Sa’d bin Abi Waqas – narrated about Ibn Umar, that:”He went out on the day of Eid, and he did not pray before it nor after it. He mentioned that the Prophet did so.” (Hasan)

SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 538)

NOTE :-

AFTER REACHING HOME HE (PEACE BE UPON HIM) USED TO OFFER TWO RAKAH VOLUNTARY PRAYER. :-

Abu Saeed al-Khudri (RA) reported: “Allah’s Messenger (SAW) would not pray any voluntary prayer before Eid prayer. However, when he returned to his house, he prayed two rak’at

IBN MAJAH (HADITH 1293)
(IRWA’UL-GHALIL 631 SAHIH UL-JAMI 4859)

SOURCE OF IBN MAJAH :-

http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=5&ID=1283

IMAM ALBANI SAID :-

“So the negation (of praying before and after the Eid prayer) referred only to praying at the musalla

(IRWA’UL GHALIL 3:100)

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3) NO ADHAN & IQAMAH FOR THE EID PRAYER. :-

It was narrated that Jabir said:

“The Messenger of Allah (p.b.u.h) led us in praying on ‘Eid before the Khutbah, with no Adhan and no Iqamah.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1563)

Jabir bin Samurah narrated:

“I prayed the two Eid prayers with the Prophet – not one time, not two times – without and Adhan nor an Iqamah.” (Sahih)

SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 532)

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4) NUMBER OF RAKAH IN EID UL-FITR :-

Eid Ul FITR is of two rakah.

It was narrated that ‘Umar bin Al-Khattab said:

“The prayer of Al-Adha is two rak’ahs, the prayer of Al-Fitr is two rak’ahs, the prayer of the traveler is two rak’ahs and the jumu’ah prayer is two rak’ahs, complete and not shortened, upon the tongue of the Prophet (p.b.u.h). (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1567)

It was narrated from ‘Abdur-Rahman bin Abi Laila that ‘Umar said:
“Jumu’ah prayer is two rak’ahs, the prayer of Al-Fitr is two rak’ahs, the prayer of Al-Adha is two rak’ahs, the prayer when traveling is two rak’ahs, complete and not shortened, on the tongue of Muhammad (p.b.u.h).” (Sahih)

SUNAN NASEEI (Vol. 2, Book 4, Hadith 1421)

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5) DESCRIPTION OF KHUTBAH OF EID UL FITR. :-

KHUTBAH IS SUNNAH NOT OBLIGATORY :-

It was narrated from ‘Abdullah bin As-SA’ib that:The Prophet (p.b.u.h) offered the ‘Eid prayer and said: ‘Whoever would like to leave, let him leave, and whoever would like to stay for the Khutbah, let him stay.” (Hasan)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1572)

AL-SHAWKAANI SAID :-

This shows that the khutbah is Sunnah; it is were obligatory, it would be obligatory to sit and listen to it.

(AL-NAYL AL-MUSSANIF)

KHUTBAH SHOULD BE AFTER EID PRAYER. :-

One of the rulings of Eid is that the prayer comes before the khutbah.

Narrated abu Sa’id Al-khudri: The Prophet used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer.

SAHIH BUKHARI (Vol 1,Book 15, Hadith 76)

It was narrated from Ibn ‘Umar that:The Messenger of Allah (p.b.u.h), Abu Bakr, ‘Umar, may Allah (SWT) be pleased with them, used to offer the ‘Eid prayer before the Khutbah. (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1565)
SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 531)

It was narrated that Jabir said:”The Messenger of Allah (p.b.u.h) led us in praying on ‘Eid before the Khutbah, with no Adhan and no Iqamah.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1563)

It was narrated that ‘Ata said:”I heard Ibn ‘Abbas say: ‘I bear witness that I attended ‘Eid with the Messenger of Allah (p.b.u.h); he started with the prayer before the Khutbah, then he delivered the Khutbah.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1570)

abu Sa’id al-khudri reported that the Messenger of Allah (may peace be upon him) used to go out on the day of adha and on the day of Fitr and commenced the prayer. And after having observed his prayer and pronounced the salutation, he stood up facing people as they were seated at their places of worship. And if he intended to send out an army he made mention of it to the people, and if he intended any other thing besides it, he commanded them (to do that). He used to say (to the people): Give alms, give alms, give alms, and the majority that gave alms was of women. He then returned and this (practice) remained (in vogue) till Marwan b. al- Hakam (came into power). I went out hand in hand with Marwan till we came to the place of worship and there Kathir b. Salt had built a pulpit of clay and brick. Marwan began to tug me with his hand as though he were pulling me towards the pulpit, while I was pulling him towards the prayer. When I saw him doing that I said: What has happened to the practice of beginning with prayer? He said: No, abu Sa’id, what you are familiar with has been abandoned. I thereupon said (three times and went back): By no means, by Him in Whose hand my life is, you are not doing anything better than what I am familiar with.

SAHIH MUSLIM (Book #004, Hadith #1931)

SHOULD TWO KHUTBAH BE GIVEN ON EID UL FITR OR ONE ? :-

The majority of scholars, of the four madhhabs and others, are of the view that two khutbahs should be given on Eid, and the imam should sit briefly between them, as is done in the Jumu’ah (Friday) khutbah.

Maalik said: In all khutbahs – the khutbah of the imam when praying for rain (istisqa’), the two Eids, the day of ‘Arafah and on Fridays – the imam should separate between the two khutbahs by sitting briefly.

(AL-MUDAWWANAH 1/231)

AL-SHAAFAI :-

It was narrated that ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah said: The Sunnah on Eid is for the imam to deliver two khutbahs, sitting briefly in between. Al-Shaafa’i said: that applies to the prayers for rain, the khutbah given during the eclipse prayer, the khutbah of Hajj, and every khutbah given to a congregation.

(AL-UMM 1/272)

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Should the imam deliver one khutbah or two on Eid?

He replied: The well known view among the fuqaha’ (may Allaah have mercy on him) is that there should be two khutbahs on Eid, because of a da’eef hadeeth which was narrated concerning that, but in the hadeeth whose authenticity is agreed upon, it says that the Prophet SAWS (peace and blessings of Allaah be upon him) only delivered one khutbah. I hope that the matter is flexible.

(MAJMOO FATAAWA AL-SHAYKH IBN ‘UTHAYMEEN 16/246)

Narrated from Jaabir ibn ‘Abd-Allaah, who said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) came out on the day of Fitr or Adha and delivered a khutbah standing, then he sat for a while, then he stood up.

IBN MAJAH (HADITH 1279)

SOURCE OF IBN MAJAH :-

http://www.islamweb.net/hadith/display_hbook.php?bk_no=173&hid=1279&pid=42391

RESPONSE :-

AL-SHAWKAANI SAID :-

There is a marfoo’ hadeeth narrated by Ibn Maajah which speaks of sitting in between the two khutbahs of Eid, but its isnaad includes Isma’eel ibn Muslim, who is da’eef (weak).

(NAYL AL-AWTAAR 3/323)

We may conclude from this the evidence which supports the idea of giving two khutbahs is as follows:

1) The hadeeth of Ibn Maajah and the report of Ibn Mas’ood (may Allaah be pleased with him), both of which are da’eef, as stated above.

2) The report of ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah, who is a Taabi’i.

3) Analogy with Jumu’ah.

4) Shaykh Ibn ‘Uthaymeen (may Allaah be pleased with him) mentioned a fourth thing that may be quoted as evidence. He (may Allaah have mercy on him) said: The phrase ‘two khutbahs’ reflects the view of the fuqaha’ (may Allaah have mercy on him), that there should be two khutbahs on Eid, because that was mentioned in a hadeeth narrated by Ibn Maajah with his isnaad, which requires further examination. The apparent meaning is that two khutbahs should be given, but whoever examines the Sunnah in agreed-upon reports in al-Saheehayn and elsewhere will see that the Prophet SAWS (peace and blessings of Allaah be upon him) only gave one khutbah, but after he had finished the first khutbah, he went to the women and exhorted them. If we take this as the basic principle concerning it being prescribed to give two khutbahs, then it is possible, although it is unlikely, because he went to the women and addressed them because they could not hear the khutbah. This is possible. And it may be possible that they could hear his words, but he wanted to address them specifically, hence he reminded them and exhorted them concerning matters that pertained specifically to them.

(AL-SHARH AL-MUMTI 5/191)

CONCLUSION :-

The Sunnah is for there to be one khutbah, but if two khutbahs are given that is fine.Allah swt knows best.

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6) DESCRIPTION OF TAKBEER IN EID UL FITR. :-

IN FIRST RAK’AH SEVEN TAKBEER EXCLUDING THE TAKBEER TEHRIMAH,IN SECOND RAKAH FIVE TAKBEER EXCLUDING TAKBEER TEHRIMAH :-

Narrated AISHA, Ummul Mu’minin: The Apostle of Allah (peace_be_upon_him) would say the takbir (Allah is most great) SEVEN times in the first rak’ah and five times in the second rak’ah on the day of the breaking of the fast and on the day of sacrifice (on the occasion of both the ‘Id prayers, the two festivals).

ABU DAWOOD (Book #3, Hadith #1145)

NOTE :-

TAKBEER TEHRIMA,TAKBEER OF RUKOO IS NOT INCLUDED.

IMAAM AL-BAGHAWEE SAID :-

“This is the opinion of the majority of the people of knowledge from the Companions and those after them – that one makes takbeer in the ‘Eid prayer; in the first rak’ah seven times other than the opening takbeer and in the second rak’ah five times other than the takbeer of standing back up before reciting. This is reported upon Abu Bakr, ‘Umar, ‘Ali.

(SHARH US SUNNAH 4/309,MAJMOO AL-FATAAWAA 24/220-221)

UTTERING TAKBEER IS BEFORE THE RECITATION OF SURAH FATIHAH :-

Kathir bin Abdullah narrated from this father, from his grandfather:
“The Prophet said the Takbir in the first (Rak’ah) seven (times) before the recitation, and in the last, five (times) before the recitation.” (Hasan)

SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 536)

Narrated Abdullah ibn Amr ibn al-’As: The Prophet (peace_be_upon_him) used to say on the day of the breaking of the fast seven takbirs in the first rak’ah and then recite the Qur’an, and utter the takbir (Allah is most great). Then he would stand, and utter the takbir four times. Thereafter he would recite the Qur’an and bow.

ABU DAWOOD (Book #3, Hadith #1148)

Yahya related to me from Malik that Nafi, the mawla of Abdullah ibn Umar said, “I was at adha and Fitr with Abu Hurayra and he said ‘Allah is greater’ seven times in the first raka, before the recitation, and five times in the second, before the recitation.”

MUWATTA MALIK (Book #10, Hadith #10.4.9)

RAISING THE HANDS DURING TAKBEER :-

There are no authentic reports describing whether the Prophet (SAW) raised his hands with these additional takbirs.

SHAIKH ALBANI SAID :-

It has not been authentically reported from the Prophet (SAW) that he used to raise his hands with the takbeers of ‘Eid.

(IRWAA AL-GHALIL 3/112-114)

NOTE :–

but there are some scholars though, who affirm that Ibn Umar (r.a) used to raise his hands (rafayaden) at every takbeer. However, based on various general hadiths concerning raising the hands with takbir in the regular prayers, some ‘ulama’ allow raising the hands with these additional tabkirs.

IMAM AL-BAGHAWI SAID :-

“Raising the hands with the takbirs of Eid is a sunnah according to the majority of the people of knowledge. It is also the opinion of Ibn ul-Mubarak, ash-Shafi’, Ahmad and Ishaq.”

(SHARH US-SUNNAH 2:606)

IMAM MALIK SAID :-

Malik was asked about raising the hands with the additional takbirs, and he replied: “Yes, raise your hands with each takbir. However, I have not heard anything in this regards (from the Prophet {SAW}).”

(AL-FARYABI IN AL-EIDAYN 2:136)

ALBANI SAID :–

Al-Albani commented on the similar issue of raising the hands with the takbirs of the janazah prayer: “A person may raise his hands if he believes that Ibn ‘Umar would not do this without an approval from the Prophet (SAW).

(AHKAM UL-JANA’IZ PAGE 148)

NOTE :-

There are some narrations which says ibn umar used to raised his hands in takbeerat of eid but that is weak.

ALBANI SAID :-

The fact that it is reported from ‘Umar and his son does not make it a sunnah, especially when the reports from ‘Umar and his son are not authentic. As for what is reported from ‘Umar then it is transmitted by al-Baihaqee with a weak chain of narration and as for what is reported for his son, then as of yet I have not come across it.”

(TAMAAMUL MINNAH PAGE 348)

RAISING THE VOICE FOR THE TAKBEER DURING THE SALAH :-

There are no authentic reports indicating that muqtadi (who were praying behind imam) raised their voice with takbir when they prayed behind the Prophet (s.a.w) or his Successors. Furthermore, a general rule is that a Muslim should say all Dhikr silently, especially if there are other people around him who may be disturbed by his raised voice. There are exceptions to this rule, such as the takbir that precedes the Eid prayer, and the talbiyah during hajj and ‘umrah. These exceptions are supported by authentic evidence form the Sunnah.

CONCLUSION :-

Since there is no evidence for the takbirs during the Eid prayer, these takbirs should be said silently by EVERYONE except the imam.

WHAT IS TO BE SAID IN BETWEEN THE TAKBEERS :–

There is no specific report from the prophet (s.a.w) regarding what he recited between the takbeers.

IBN UL-QAYYIM SAID : –

He (SAW) used to pause for a little while in between every two takbeers but no specific supplication in between the takbeers has been preserved from him.

(ZAD UL-MA’AD 1/443)

However there is mawqoof report (i.e saying of sahabi)

Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah (e.g Sana, or any other kind of dua which praises and thanks Allah), send blessings on the Prophet (peace and blessings of Allaah be upon him) (durood e ibrahim or simply sending salutations shortly) and make du’aa’ (any dua’a that pleases you), then Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)

SUNAN BAIHAQI (3/291)

WHAT IF SOMEONE MISSES SOME TAKBEERS OR JOINS THE FIRST RAK’AH LATE ?

If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib.

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7) RECITATION IN TWO RAKAH OF EID UL FITR. :-

SURAH QAF (50) IN FIRST RAKAH & SURAH AL-QAMAR (54) IN SECOND RAKAH :-

Abdullah b. ‘Umar reported that (his father) ‘Umar b. Khattab asked Abu Waqid al-Laithi what the Messenger of Allah (may peace be upon him) used to recite on ‘Id-ul-Adha and ‘Id-ul-fitr. He said: He used to recite in them:” Qaf. By the Glorious Qur’an” (Surah 50),” The Hour drew near, and the moon was rent asunder” (Surah 54.).

SAHIH MUSLIM (Book #004, Hadith #1936)

Ubaidullah bin Abdullah bin Utbah narrated:Umar bin Al-Khattab asked Abu Waqid Al-Laithi what Allah’s Messenger would recite during Al-Fitr and Al-Adha, so he said: ‘He would recite: Qaf, By the Glorious Quran and the Hour has drawn near, and the moon has been cleft asunder.’” (Sahih)

SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 534)
SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 535)
SUNAN NASEEI (Vol. 2, Book 9, Hadith 1568)

OR

SURAH A’LA (87) IN FIRST RAKAH & SURAH GHASHIYAH (88) IN SECOND RAKAH :-

It was narrated from An-Nu’man bin Bashir that:

The Messenger of Allah (p.b.u.h) used to recite on the two ‘Eids and on Friday: “GLorify the Name of Your Lord, the Most High” and “Has there come to you the narration of The Overwhelming?” Sometimes the two (‘Eid and Jumu’ah) occurred on the same day, and he would recite them (these two Surahs). (Sahih)

SUNAN NASEEI (Vol. 2, Book 9, Hadith 1569)
SUNAN TIRMIDHI (Vol. 1, Book 5, Hadith 533)

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8) HOW TO PRAY. :-

INTENTION :-

The person should make Niyah (intention), The intention is made within his mind. He should not utter the words of Niyah aloud, as this is not authentic or approved by the Prophet (pbuh).

Narrated ‘Umar bin Al-Khattab: I heard Allah’s Apostle saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.

SAHIH BUKHARI (Volume 1 Book 01, Hadith 01).

Narrated ‘Umar bin Al-Khattab: Allah’s Apostle said, “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended.

SAHIH BUKHARI (Volume 1 Book 02, Hadith 051)
SAHIH BUKHARI (Volume 3 Book 46, Hadith 706)
SAHIH BUKHARI (Volume 5 Book 58, Hadith 238)

NOTE :-

The Niyat to pray Salah, should be within one’s heart or mind only. there is not a single Hadith or even an Athar (teaching of a sahabi) which shows that either the Prophet (s.a.w) or the best of Muslims to have ever lived – his companions (r.a.a) ever, in their entire life uttered their Niyat (to pray) VERBALLY in words (either loudly or softly). The sahabas went to different countries wherein different people belonging to different caste and culture and languages came to them (r.a.a) to learn Islam and how to pray. the sahabas never taught anyone to make their niyat verbally in any language. So how can we do something which the Prophet (s.a.w) or his companions never did in Islam?

FIRST RAKAH :-

In the first rak’ah he should say “Allaahu akbar” (Takbeer Tahrimah) to start the prayer, after which he should say seven more takbeer, so in first rakah seven takbeer exluding takbeer tahrimah.

NOTE :-

we have explained in detailed regarding description of takbeer & their ruling on point num 6.

then after seven takbeer imam will recite Al-Faatiha,in first rakah and recite Soorat Qaf in the first rak’ah or Surah ala.with regard to muqtadi those who are praying behind they will only recite Surah Al-Faatiha not surah rather they will listen to imam recitation.

NOTE :-

We have explained in detailed regarding recitation of surah in two rakah of eid ul fitr in point num 7 .

SECOND RAKAH :-

After completing first rakah, In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say allahu akbar (Takbeer Tahrimah) then five times takbeer, so in second rakah five takbeer excluding takbeer tahrimah,

NOTE :-

we have explained in detailed regarding description of takbeer & their ruling on point num 6.

After uttering five takbeer then imam will recite Surah Al-Faatihah then Surah al-Qamar or Surah Ghashiyah . with regard to muqtadi those who are praying behind they will only recite Surah Al-Faatiha not surah rather they will listen to imam recitation.

NOTE :-

We have explained in detailed regarding recitation of surah in two rakah of eid ul FITR in point num 7 .

____________________________________________________________________________________________________________________________

9) RULING ON EID PRAYER FOR WOMEN ? :-

http://islaahh.wordpress.com/2012/10/23/eid-prayer-for-women

_________________________________________________________________________________________________

10) RULING ON IF SOME MISS EID PRAYER CAN HE CAN MAKEUP PRAYER. :-

The Eid prayer is an individual obligation (fard ‘ayn) for every man who is able to do it, according to the more correct of the two scholarly opinions.

IBN HAJAR SAID :-

The legality of making up the ‘Eid prayer if the congregation ‘Eid prayer is missed, regardless of whether one is compelled to miss it or it happens out of choice. That one makes up two rak’ahs.

(FATH UL BAARI 2/550)

The one who miss eid prayer,or reaches the Eid prayers whilst the imam is delivering the khutbah should listen to the khutbah, then he should make up the prayer after that, so that he may achieve two good things.

(STANDING COMMITTEE FOR ACADEMIC RESEARCH AND ISSUING FATWAS, 9/306)

http://islaahh.wordpress.com/2013/08/04/description-of-eid-ul-fitr-prayer/

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In Defense of Abu Hanifa (RA)

In Defense of Abu Hanifa (RA)

Contents

1. Introduction.
2. Translation of an Urdu Article
3. Praises of Some Muhadditheen
4. Refutation of some accusations against Imam Abu Hanifa

Accusation that he was a Jahami (i.e He said Quran is Makhlooq)
Accusation that he was a Murji
Accusation that he rejected ahadeeth

5. Why some scholars criticised Imam Abu Hanifa?
6. Conclusion

1. Introduction

This article is refutation of those few lay people in the subcontinent who are accusing Imam Abu Hanifa day and night, and they even say he was a Kafir Naudhubillah, Their Dawah is only to criticise Imam Abu Hanifa, May Allah guide these people and may Allah fill their heart with true spirit of Islam ameen. In this article I will Insha`Allah prove from the scholars of the Salaf/Ahlul hadith/Ahlus sunnah that indeed Imam Abu Hanifa Rahimullah was pious and died as a Martyr.

2. Translation of an Urdu Article

Allah says “That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.[al Baqarah ayah 134]

The Prophet (p.b.u.h) said, “Don’t abuse the dead, because they have reached the result of what they forwarded.”صحیح بخاری :1393 ، الجنائز – سنن النسائی :1936 ، الجنائز – مسند احمد6/180، بروایت عائشہ }

In fact this is command on us that that we should hide the mistakes of dead and show the virtues of them.

Prophet peace be upon him said :” Remember the virtues of your dead and do not touch there mistakes”{ سنن ابو داود :4900، الادب – سنن الترمذی :1019، الجنائز – مستدرک الحاکم :1/358 ، بروایت ابن عمر }

Also see this story

Aisha ra asked in one of the gatherings regarding Yazeed bin Qais May Allah curse him- How is he? (Note that yazeed bin qais openly abused Aisha ra and he was leader of people against Uthman) People said he died. Listening this Aisha recited Astaghfar. People said you were criticizing him and now you are reciting astaghfar, what does that mean? Aisha repled that Prophet peace be upon him said: “Don’t abuse the dead, because they have reached the result of what they forwarded.”{ صحیح ابن حبان :5/43 ، نمبر :2010 }

The words of Sunan abu Dawud are Short:

“When (one of) your companion die then leave him do not fall behind his faults”{ سنن ابو داود :4899، الادب }

Especially, When by abusing the dead living people feel hurt it is more worse.

Prophet peace be upon him said “Do not abuse dead so that living suffers”

{ سنن ابو داود :1983 ، الجنائز – مسند احمد :4/252 – صحیح ابن حبان :3011 ، 5/43 ، بروایت مغیرہ بن شعبہ }

By watching these ahadeeth If there is no reason then it is forbidden to accuse dead. In fact according to some scholars if by saying something wrong to Non Muslim dead person and if it is hurting living people then it is not allowed to say something against a Kafir. see فتح الباری :3/258-259

After this tamheed the personality of Imam Abu Hanifa May Allah be please with him is disputed among the scholars some of the scholars accused him due to some issues, There are some bad things attributed to Imam Abu Haneefah in the books. On the other hand some people go to extremes regarding him, If not by tongue, with their actions they make their creed that he was Infallible and they quote fabricated ahadeeth on his virtues. Both of these ways are rejected according to fair people of knowledge, The better opinion regarding Imam (abu haneefa) is that he was one of the great Imams of Ahlus Sunnah wal Jamah, Follower of Quran and Sunnah and servant of Religion of Islam, and the scholar who defended Islam. He is not free from mistakes as well as he is not preacher of evil, kufr and innovation

see معیا ر حق کا مقدمہ از شیخ الکل میاں نذیر حسین محدث دہلوی

So In the era of books of trajim,history and seyar there is consensus of trustworthy Scholars of Ahlus sunnah, Whoever read the trustworthy books of history written in 6th and 7th Hijrah and after that he will agree with it.

I am quoting some references here:

Imam ad-Dahabee May Allah be please with him said in his Book Tazkaratul Huffadh:

He was devoted, Practicing scholar, the one who worship, very Prestigious, never accepted the gifts from Kings but he himself did business and earn provisions.

Imam ad-Dahabee wrote fifteen pages in his Seyar al Ailam al Nubala and he wrote only good about Imam, and he did not mentioned any word of accusation against him in fact he did not even mentioned signals that there is some kalam on Imam, then he wrote in the end

Shafiee said: People are children of Abu Haneefa in fiqh. I say: Fiqh and Deducing rulings from fiqh is clear from this Imam. This is something where there is no doubt. (Then dahabee writes the arabic poetry which means) Even If there is a need to provide evidence for emittance of the day, Then according to the people who have this type of mind nothing is authentic. Two volumes can be written on the life of Imam, this was the life of Imam. May Allah be please with him and shower his mercy on him. He was martyred in 150 Hijrah because someone gave him poison. He was 70 years old at that time.{ السیر :6/403 }

2. In the era of Imam ad-Dahabee there is another Imam who is famous in the works of Tafsir,Hadeeth and History. I mean Hafiz Imad ud din Ibne Kathir Rahimullah he writes in his famous book Al Bidaya wal Nihaya:

Faqeeh of Iraq, one of the scholars of Islam, One of the leaders of Islam and one of those who seek, one of the four matbua Imams.

Then he wrote praises of scholars on him in approximately one page { البدایہ :10/110 }

3. Hafiz Ibne Hajar asqalani Rahimullah wrote approximately four pages in Tahzeeb at-Tahzeeb and he only mentioned good about Imam, he does not mentioned any bad thing against him. In fact he writes in the end

There are many virtues of Imam Abu Haneefa May Allah shower his mercy and grant him pradise ameen { تھذیب التھذیب :10/102}

Note that all of these three scholars we mentioned are not hanafis, and there is no doubt in that all those sayings were in front them in detail from which it is proven insult of Imam Abu Haneefa, But these scholars did not point out these sayings in fact leaving of these all the sayings is the proof, according to these researchers the sayings are not fit for The Imam, his knowledge, cautiousness and taqwa

4.Hafiz as-Suyuti also mentioned him in 5th tabqa in his book Tabqaat al-Huffaz and he didn’t quote single word against him

طبقات الحفاظ :80-81 }

5. In Fact see the co-incidence that Hafiz Dahabee ra wrote a short book on Tabqat ul Muhadditheen, in which he wrote the names of great Muhadditheen and Huffaz, he wrote ” فھذہ مقدمۃ فی ذکر اسماء اعلام حملۃ الآثار النبویہ “

{ المعین طبقات المحدثین ،ص:17 }

This book has 27 tabqaat of Muhadditheen, The heading of 4th tabqa is “Tabqa of Al-Amash and Abi Haneefa” the name of Abu Haneefa is in this tabqa of muhadditheen {ص:51-57 }

6. Imam Ibne Khilkaan May Allah be please with him is the famous Imam and historian of the 7th century. He also mentioned only good about Imam Abu Haneefa May Allah be please with him in his book “Wafayat al-A’ayan”. He writes in one place
” وکان عالما عاملا زاھدا عابدا ، ورعا تقیا ، کثیر الخشوع دائم التفرع الی اللہ تعالی ” { 5/406
He was a practicing Scholar, ascetic worshiper, devoted Pious , He was always focused and turned towards Allah Tala [5/406]

He did not mention single word against him. In fact he wrote it was better if Khateeb Baghdadi would not mention those words against the Imam.

If we mention the quotes of other scholars then the topic would be too long, We only quoted five scholars who are trustworthy according to Ahlus Sunnah wal Jamah, specially weakness and authenticity of hadeeth is relied on the works of first three. Now these scholars did not even quote single word against the Imam is the evidence that these sayings against the Imam are worthy to be left. Allah knows best

This is the manhaj of great scholars of Ahlul hadeeth in Pakistan and India and we have seen our scholars on this manhaj, Shaykh ul Kul Mian Nazeer Hussain Muhaddith Dehalvi May Allah be please with him mentioned in his book “Meyar ul Haq” that Imam Abu Haneefa May Allah be please with him was his leader Mujtahid, Follower of Sunnah, Pious and devoted [Page 29]

Above article is Translation of an Urdu Article Translated by me from the blog of my brother in Islam Ikram Mohammadi

source of urdu article translate above : http://ikrammuhammadi.blogspot.com/2011/02/blog-post.html

3. Praises of Some Muhadditheen

Imam Yazeed bin Haroon al wasti (d 206 h) said
. أدركت الناس، فما رأيت أحدًا أعقل ولا أفضل ولا أورع من أبي حنيفة
“I have seen many people. However, I have not seen anyone more intelligent, better and pious person than Abu hanifa.[Tareekh baghdad vol 13 page 364 Shaykh Zubair Ali Zai said chain is authentic]
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Author of Sunan Abu Dawood, Imam Abu Dawood said
رحم الله مالكا كان اماما رحم الله الشافعى كان اماما رحم الله اباحنيفة كان اماما
May Allah bless Malik he was an Imam, May Allah bless Shafi’ee he was an Imam May Allah bless Abu hanifa he was an Imam[Al Inteqa Ibn e Abdul Barr page 32 authenticated by Shaykh Zubair Ali Zai]
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Imam Haakim an-Nishaapuri mentioned the name of Imam Abu Hanifa in Itteba Tabiyeen[Ma’rifatu U’loomil Hadith, Page 255 Dar ul Kutb Ilmiyah Beirut Lebanon]

He compiled a section regarding the famous reliable Imams and muhadditheen from Tabiyeen and Itteba Tabiyeen, as He said in his kitab Ma’rifa-tu-U’loomil Hadith.

هذا النوع من هذه العلوم معرفة الأئمة الثقات المشهورين من التابعين وأتباعهم ممن يجمع حديثهم للحفظ والمذاكرة والتبرك بهم وبذكرهم من الشرق إلى الغرب.

And Under the muhadditheen of Iraq, he mentions the name of Imam Abu Hanifa Rahimullah [Ma’rifatu U’loomil Hadith, page 245 Dar ul Kutb Ilmiyah Beirut Lebanon]

He mentioned his name with the likes of Imam Ahmad and Sufiyan Thawri.. [Ma’rifatu U’loomil Hadith, pg 259 Dar ul Kutb Ilmiyah Beirut Lebanon]

Muftis of Islamweb quoted that “the scholars who considered him as trustworthy and praised him are much more than those who degraded him, as stated by Ibn Abdul-Barr and the matter settled down on praising him and eulogizing him”.[Islamweb fatwa “The status of Imam Abu Haneefah”

The statement of Ibn Abdul Barr is mentioned in Jame Byan al-Ilm chapters
باب ماجاء فی ذم القول فی دین اللہ تعالیٰ بالرای والظن والقیاس علی غیراصل وعیب الاکثارمن المسائل دون اعتبار
and باب حکم قول العلماء بعضھم فی بعض Here is the Arabic

الَّذِينَ رَوَوْا عَنْ أَبِي حَنِيفَةَ وَوَثَّقُوهُ وَأَثْنَوْا عَلَيْهِ أَكْثَرَ مِنَ الَّذِينَ تَكَلَّمُوا فِيهِ، وَالَّذِينَ تَكَلَّمُوا فِيهِ مِنْ أَهْلِ الْحَدِيثِ، أَكْثَرُ مَا عَابُوا عَلَيْهِ الْإِغْرَاقَ فِي الرَّأْيِ وَالْقِيَاسِ وَالْإِرْجَاءَ ۔[Dar Ibn Jawzi with the tehqeeq of Abul Ashbaal alZaheeri]

Shaykh Zubair Ali Zai said
The praise of Imam Abu Hanifa is also proven from Hakam bin Hasham,Qadhi Abdullah bin Shabrama, Shaqeeq al Balkhi, Abdul Razzaq bin Hammam author of Al-Musannif, Hafidh Ibn Abdul Barr, Dahabee and others[Majallah Al Hadeeth no: 64 page 11]

Shaykh ul Ilsam Ibne Tamiyah wrote whole book “رفع الملام عن الأئمة الأعلام” Refutation of accusations on famous Imams

Shaykh Saleh bin Abdul Aziz Al Shaykh has written whole fatwa on accusation on Imam Abu Hanifa and accused those who accuse Imam see here
http://www.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=120446.

4. Refutation of some accusations against Imam Abu Hanifa
1. Accusation that he said Qur`an is created i.e he was a Jahmi
2. Accusation that he was a Murji
3. Accusation that He rejected the hadith
4. Accusation that he degraded the status of Abu Bakr Ra

1. Accusation that Imam Abu Hanifa said Qur`an is created

First of all this accusation was also on Imam Bukhari, Imam Musallama bin Qasim said The opinion of Bukhari (author of al saheeh) was that Qur`an is created, because of this wrong infrormation Imam of Ahlus sunnah Abu Zur`a al-Razi rejected the ahadeeth of Imam Bukhari [see Al Jarha wa tadeel 3/2/191]
Hafidh Ibn e Hajar Asqalani defended and said
Saying of Musallama that Bukhari said Qur`an is created is strange, No one said that before him .[Tahdeeb at tahdeeb 9/36]
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Note: According to shaykh Zubair Ali Zai, Imam Abu Zur`a took his verdicts back on Imam Bukhari And shaykh quoted his (Abu Zura`s) other saying after knowing that Bukhari never believed this, and he praised Imam Bukhari.

Same way Shaykh ul Islam Ibn e tamiyah ra defended the creed of Imam Abu Haneefa ra by saying.
إن الأئمة المشهورين كلهم يثبتون الصفات لله تعالى ويقولن : إن القرآن كلام الله ليس بمخلوق , ويقولون : إن الله يُرى في الآخرة , هذا مذهب الصحابة والتابعين لهم بإحسان من أهل البيت وغيرهم وهذا مذهب الأئمة المتبوعين مثل مالك بن أنس والثوري والليث بن سعد , والأوزاعي , وأبي حنيفة , والشافعي , وأحمد

“Verily all of the famous four imaams affirmed the Attributes of Allaah the Exalted, and they said that the Qur’aan was the Word of Allaah, it was not created, and they said that Allaah will be seen in the Hereafter. This is the way of the Companions and those who followed them in goodness, from the Ahlu l- Bayt (family of the Prophet) and other than them; and this is the way of the imaams who came afterwards like Maalik Ibn Anas (d.179H), ath-Thawree (d.161H), and Layth Ibn Sa’d (d.175H) and al-Awzaa’ee (d.157H), and Abee Haneefah, and ash-Shaafi’ee, and Ahmad.”[Minhaajus-Sunnah (2/106) of Ibn Taymiyyah]

Scan: http://lh3.ggpht.com/_Y3h6JhqU8O4/TBqOkLr0fgI/AAAAAAAAAH4/ctNtIYFYwhU/s400/mujahid.jpg

Imam at-Tahawi Hanafi (321 h) wrote whole book on the aqeedah of Imam Abu Haneefa, he wrote

هذا ذكر بيان عقيدة أهل السنة والجماعة على مذهب فقهاء الملة : أبي حنيفة النعمان بن ثابت الكوفي وأبي يوسف يعقوب بن إبراهيم الأنصاري وأبي عبد الله محمد بن الحسن الشيباني رضوان الله عليهم أجمعين وما يعتقدون من أصول الدين.
This is the representation of Aqeedah of Ahlus sunnah wal Jama’ah on the school of thought of Jurists like Imam Abu Haneefa an-Noman bin Thabit al-Kufi, Abu Yusaf Yaqoob bin Ibraheem al-Ansari and Abu Abdullah Muhammad bin al-Hasan ash-Shaibani May Allah be pleased with them all, and what is the aqeedah of these (scholars) on Asool al deen (Muqaddimah Aqeedah at-Tahawiyah page no: 1)

Imam at-Tahawi said regarding aqeedah of Imam Abu Hanifa
36: The Quran is the Word of Allah
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Imam Ibn abi al Izz Hanafi commented on above statement page 96 of Sharah Aqeedah at-Tahawiyah
…..It is not created like the speech of Human being. Whoever hears it and Thinks it is the speech of Man is a Infidel(end quote)
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Comment: Imam at-Tahawi and Imam Ibn Abi al Izz were great Hanafi Imams and they knew the stance of Imam Abu Hanifa. Now see explicit statements from Imam Abu Hanifa in refutation of Jahmiyah
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Imam Dahabee said

اخرج ابو حاتم فى السنه قال حدثنا احمد بن محمد بن مسلم حدثنا على بن الحسن الكراعي قال قال ابو يوسف ناظرت ابا حنيفه ستة اشهر فاتفق راينا على ان من قال أن القرآن مخلوق فهو كافر

Abu Yusaf said I debated with Abu Hanifa 6 months” Our opinion matched on the statement that whoever says Qur`an is created is a disbeliever.” [Al Uluw by Dahabee page 152. Shaykh Al-Bani said Chain is good in Mukhtasar al Uluw page 155,Shaykh Ali bin Rasheed al Ufree endorsed the words of Shaykh al-Albani in منة الرحمن ببيان موقف أبي حنيفة من القول بخلق القرآن , Shaykh Amr Abdul Munim Saleem said chain is hasan in Al-Imam Abu Hanifa and saying of Qur`an is created attributed to him page 38]

Scan from Mukhtasar al Uluw by Imam AL-Bani: http://images.orkut.com/orkut/photos/PQAAAAB1o6O7IFh34HBGeBhU0bGGvYqp6lfyaOvclOLT3N4ukj78x0-ej76jEj4lLihDi-sNlRW6YfyXdkmuqXaUFvcAm1T1ULXNlch-hmfSuPYE_aYzu8r-mDNH.jpg

Note: Some ignorant lay people claim that Abu Yusaf is weak in hadith so his saying is not evidence and they rely on the tehqeeq on Abu Yusaf by Shaykh Zubair Ali Zai. I want to tell those lay people that even Shaykh Zubair Ali Zai after doing Jarh and Tadeel of Imams on Abu Yusaf, Shaykh mentioned the good sayings of Abu Yusaf and said “Chain is authentic”[See Majallah al-Hadith no:19 page 55] So when we can take those sayings then we can also take this saying on Imam Abu Hanifa where he said Imam repented Alhumdulillah. See other evidences

Imam Behaqi mentioned with his chain
561- وقرأت في كتاب أبي عبد الله محمد بن محمد بن يوسف بن إبراهيم الدقاق بروايته عن القاسم بن أبي صالح الهمذاني ، عن محمد بن أيوب الرازي ، قال : سمعت محمد بن سابق ، يقول : سألت أبا يوسف ، فقلت : أكان أبو حنيفة يقول القرآن مخلوق ؟ ، قال : معاذ الله ، ولا أنا أقوله ، فقلت : أكان يرى رأي جهم ؟ فقال : معاذ الله ولا أنا أقوله رواته ثقات
Muhammad bin Sabiq said I asked abu Yusaf, I said, wether Abu Hanifa said Qur`an is created? He Said May Allah forbid, neither did i say. I(Muhammad bin Sabiq) said wether his opinion is with the opinion of Jaham? He (abu Yusaf) said May Allah Forbid. Neither i am (Behaqi said) Narrators are trustworthy.[Asma wa Siffat Behaqi no: 561, Shaykh Amr Abdul Munim Saleem said: Imam Abu Jafar At-Tahawi trusted this in the creed of of Abu Haneefa famous with the name of “Aqeedah at- Tahawiyah”(see Al-Imam Abu Hanifa and saying of Qur’an is created attributed to him page 38)]
Source: http://www.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=1&pid=141584&bk_no=666&startno=46
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Imam Abu Haneefa himself refuted Jahmis
أبا يوسف يقول قال أبو حنيفة صنفان من شر الناس بخراسان الجهمية والمشبهة وربما قال والمقاتلية
Abu Yusaf said Abu Haneefa said: There are two types of evil people in Khurasaan (1) Jahmiyah and (2) Mushabbiha..[Tareekh Baghdad 13/382 Authenticated by Amr Abdul Munim Saleem in Al-Imam Abu Hanifa and saying of Qur`an is created attributed to him page 24]
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Ibn Abdul Barr quoted with his chain
: قال أبو يعقوب نا أبو حامد أحمد بن إبراهيم قال نا سهيل بن عامر قال سمعت بشر بن الوليد يقول : كنا عند أمير المؤمنين المأمون فقال إسماعيل بن أبي حنيفة القرآن مخلوق وهو رأيي ورأي آبائي قال بشر بن الوليد : أما رأيك فنعم وأما رأي آبائك فلا
Bashr bin Waleed said Ismaieel bin Abi Hanifa said “The Qur’an is created and that is my view and the view of my fathers,” whereupon Bishr ibn al-Walid said to him: “It may be your view but it is certainly not the view of your fathers.[Al-Inteqaa Page 166]
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Comment: The name of Ismaeel is, Ismaeel bin Hammad bin Abi Hanifa who was grand son of Imam Abu Hanifa, His opinion was rejected by Bashr bin Waleed who is direct student of Qazi Abu Yusaf and Imam Malik (see Seyar Ailam Nubala under his biography).
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Imam Ahmad bin Humble said
وقال النخعي حدثنا أبو بكر المروذي قال: سمعت أبا عبد الله أحمد بن حنبل يقول لم يصح عندنا أن أبا حنيفة كان يقول القرآن مخلوق
It is not true according to me that Abu Haneefa said Qur`an is created[Tareekh Baghdad 13/384 Authenticated by Shaykh Ali bin Rasheed al Ufree in منة الرحمن ببيان موقف أبي حنيفة من القول بخلق القرآن, And Authenticated by Amr Abdul Munim Saleem in Al-Imam Abu Hanifa and saying of Qur`an is created attributed to him page 44]
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Comment: People quote As-Sunnah by Abdullah bin Ahmad bin Humble, Most of the chains against Abu Hanifa in the book are weak Shaykh Amr Abdul Munim talked in detail about those narrations in his Book Abu Hanifa and saying of Qur`an is created attributed to him, Imam Ahmad bin Humble himself said Abu Haneefa did not say this.
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Note: Imam Ahmad bin Humble said in as-Sunnah no:265 that I think Abu Hanifa said This (Quran) is creation, which is his dhan, But the narration presented above Imam Ahmad is telling with yaqeen that Abu Hanifa did not say this. There is nothing to clear now Alhumdulillah everything is clear i.e Imam Abu Hanifa was not a Jahmi, he himself refuted Jahmies
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Shaykh Muhammad Ibn ‘Abdur-Rahmaan al-Khumayyis said
Imaam Aboo Haneefah declared that the Qur’aan was sent down, it was not created. So he said, “And the Qur’aan is not created. And he also said, “And we affirm that the Qur’aan is the Speech of Allaah the Exalted, it is not created. However, al-Kawtharee said that the Qur’aan was created and that there was no difference between him and the Mu’tazilah with regards to its nature being created.[Taken from The Creed of the Four Imams]
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Comment: Above is clear cut reply, Abu Hanifa Rahimullah himself said Qur`an is not Creation, Shaykh ul Islam Ibne Tamiyah defended his aqeedah, what else these people who accuse him want now? Maybe he said that before but than he repented and agreed with his student Abu Yusaf after watching the truth.
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Here is another evidence
قال النخعي: حدثنا محمد بن شاذان الجوهري قال: سمعت أبا سليمان الجوزجاني، ومعلى بن منصور الرازي يقولان: ما تكلم أبو حنيفة ولا أبو يوسف، ولا زفر، ولا محمد، ولا أحد من أصحابهم في القرآن، وإنما تكلم في القرآن بشر المريسي، وابن أبي دؤاد، فهؤلاء شانوا أصحاب أبي حنيفة.
Muhammad bin Shazaan al-Johri said: I heard Abu Suleman Jozhani and Ma`li bin Mansoor al-Razi: They said Abu Hanifa did not talk about Qur`an, neither Abu Yusaf, nor Zafar nor Muhammad, not a single companion (of Abu Hanifa). Rather Bashar a;-Maraisi and Ibn Abi Dawood talked about Quran…[Tareekh Baghdad 13/384 Amr Abdul Munim Saleem said”Chain is authentic” in Al-Imam Abu Hanifa and saying of Qur’an is created attributed to him page 45]
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Comment: This is clear from students of Abu Yusaf that their teachers never spoke about Quran is created rather they were Ibn Abi Dawood and Bashar al-Maraisi who said Quran is created. Imam ad-Darami also wrote a refutation of Bashar al-Maraisi on this issue.
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Imam Yazeed bin Haroon did not cosider Abu Hanifa a Jahmi
حدثني إسحاق بن بهلول قال قلت ليزيد بن هارون أصلي خلف الجهمية قال لا قلت أصلي خلف المرجئة قال إنهم لخبثاء
Ishaaq bin Behlol said i asked Yazeed bin Haroon regarding praying behind Jahmiya, He replied: No. I asked regarding praying behing Murjiya. He replied: They are Khubatha.[Kitab al-Sunnah no:55]

Comment: Here we can see that Imam Yazeed bin Haroon considered them Khubatha. How can he praise a person to whom he consider a khabeeth?

Imam Yazeed bin Haroon (d 206 h) said

. أدركت الناس، فما رأيت أحدًا أعقل ولا أفضل ولا أورع من أبي حنيفة

“I have seen many people. However, I have not seen anyone more intelligent, better and pious person than Abu hanifa.[Tareekh baghdad vol 13 page 364 Shaykh Zubair Ali Zai said chain is authentic]
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Here is the Crux from Imam Ahmad, Ibn Taymiyah (may Allaah have mercy on him) said
فالإمام أحمد رضي الله تعالى عنه ترحم عليهم ( يعني الخلفاء الذين تأثروا بمقالة الجهمية الذين زعموا القول بخلق القرآن ، ونصروه ) واستغفر لهم ، لعلمه بأنه لم يتبين لهم أنهم مكذبون للرسول ، ولا جاحدون لما جاء به ، ولكن تأولوا فأخطأوا ، وقلدوا من قال ذلك لهم
Imam Ahmad (may Allaah be pleased with him) prayed for mercy for them (i.e., the caliphs who were influenced by the view of the Jahamis who claimed that the Qur’aan was created, and supported it) and prayed for forgiveness for them, because he knew that it was not clear to them that they were disbelieving the Messenger and denying what he had brought, rather they misinterpreted and erred, and followed those who said that to them.[Majmoo’ al-Fataawa (23/349)]
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2. Accusation that Imam Abu Hanifa was a Murji
These people quote

حدثني أبو الفضل الخراساني ، حدثني إبراهيم بن شماس السمرقندي ، قال قال رجل لابن المبارك ونحن عنده « إن أبا حنيفة كان مرجئا يرى السيف » ، فلم ينكر عليه ذلك ابن المبارك

Someone Asked Abdullah bin Mubarak (rah) that Abu Hanifah (rah) was Murji who used to allow Sword against the Ruler of the time, so he didn’t deny it.[Kitab Al Sunnah Vol 1 Page 201]

apart from that people quote from Tareekh al Kabir that Bukhari said Abu Hanifa was a Murji.
Response:

As for Revolt against leaders then it is mentioned in Fiqh Books that revolt against leader is not allowed according to Imam

وإذا قلد عدلا ثم جار وفسق لا ينعزل ; ولكن يستحب العزل إن لم يستلزم فتنة ; ويجب أن يدعى له ; ولا يجب الخروج عليه ; كذا عن أبي حنيفة ، وكلمتهم قاطبة

[المسايرة مع المسامرة, see also Radd al Mukhtar and Asool al Deen by Bazdawi page 190]

Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=27&ID=724

Imam at-Tahawi said regarding the stance of Imam Abu Hanifa in Aqeedah Tahawiyah regarding revolt

81: We do not believe in revolt against our leaders and rulers even if they commit injustice, nor do we pray against them, or defy their orders. On the contrary we believe that obedience is a duty and part of our obedience to Allah, so long as they do not order something sinful. We pray for their saftey and piety.[Aqeedah at-Tahawiyah]

Ali Ibn Abi al ‘Izz al-Hanafi (731 h-792 h) Rahimullah said

“It is much better to stick to obeying the rulers even if they are oppressors, because rebellion against them will cause even greater strife. Being patient with them will be an expiation for misdeeds and increase rewards.”[Commentary of Aqeedah Tahawiyah page339]

Shaykh Muhammad Ibn ‘Abdur-Rahmaan al-Khumayyis and other scholars said he changed his opinion and this is accepted by Tahawi Hanafi and he quotes statements attributed to Imam Abu Hanifa on this issue see Asool al-Din According to Imam Abu Hanifa page 564 to 569 http://www.dorar.net/book_index/7078
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This is also accepted by Allamah Aini Hanafi and he said
“This indicates that the ruler is not to be removed due to impiety or wrongdoing. It is not allowed to remove him from his rule for that.”[Umdah al-Qaari, vol. 24, p. 178.]

As for Actions are included in Iman or not than Shaykh Muhammad Ibn ‘Abdur-Rahmaan al-Khumayyis said
Indeed it has been mentioned by Ibn ‘Abdul-Barr and Ibn Abil-‘Izz that Imaam Aboo Haneefah retracted this statement, and Allaah knows best (Refer to at-Tamheed (9/247) of Ibn ‘Abdul-Barr, and Sharhul-‘Aqeedatit-Tahaawiyyah (p. 359) of Ibn Abil-‘Izz al-Hanafee)[Taken from The Creed of the Four Imams THE STATEMENTS OF IMAAM ABOO HANEEFAH CONCERNING AL-EEMAAN]

Even if someone do not want to believe than it is called murji’at ul fuqahaa’ and ‘the murjiah of ahl us sunnah’. They are from ahl us Sunnah but this slight mistake occurred from them;And this does not decrease Imaam Abu Haneefah’s status as said by Shaykh Salih al-Fawzan[Explanation of Lu’mat ul I’tiqaad p 312]

Shaykh ul Islam Ibn Tamiyahsaid no one from the salaf ever did takfir on Murjia al-Fuqaha [see Kitab al Iman by Shaykh ul Islam Ibne Tamiyah page 337, See also Majmoo Fatawa 7/297]

Muftis of Islamweb states that “As regards what is attributed to Abu Haneefah about Irjaa’ (i.e. saying that ‘Eemaan [faith] is the affirmation of the heart and the saying the tongue, and that deeds [actions] are not an integral part of ‘Eemaan), then Shaykh Ibn Taymiyyah had explained it in his book entitled Al-Eemaan Al-Kabeer, and he clarified that the difference of opinion between him (Abu Haneefah) and the majority of the scholars is a verbal difference (i.e. it is just in wording and merely in form and not in meaning); although he did not include the deeds in the term of ‘Eemaan, yet he agreed with the majority of the scholars in making the obligation obligatory and the prohibition prohibited and that one deserves a reward for fulfilling an obligation and refraining from a prohibition like he deserves a punishment for doing the opposite.(Islamweb fata “The status of Imam Abu Haneefah”

Ali Ibn Abi al ‘Izz al-Hanafi (731 h-792 h) Rahimullah said

والاختلاف الذي بين أبي حنيفة والأئمة الباقين من أهل السنة – اختلاف صوري . فإن كون أعمال الجوارح لازمة لإيمان القلب ، أو جزءا من الإيمان ، مع الاتفاق على أن مرتكب الكبيرة لا يخرج من الإيمان ، بل هو في مشيئة الله ، إن شاء عذبه ، وإن شاء عفا عنه – : نزاع لفظي ، لا يترتب عليه فساد اعتقاد . والقائلون بتكفير تارك الصلاة ، ضموا إلى هذا الأصل أدلة أخرى . وإلا فقد نفى النبي صلى الله عليه وسلم الإيمان عن الزاني والسارق وشارب الخمر والمنتهب ، ولم يوجب ذلك زوال اسم الإيمان عنهم بالكلية ، اتفاقا .
The difference between Imam Abu Hnaifa and others imams of Ahlus sunnah is not substantial. For Abu Hanifa the action of the body are necessary consequences of faith in the heart; for others they are part of faith; but all of them believe that one who commits a major sin does not thereby cease to be a Muslim; he is at the mercy of Allah, who may forgive him or punish him, as He wills. Their difference is merely a matter of semantics, which does not materially affect Iman. Those who judge that one who does not offer prayer is an infidel cite other reasons besides reiterating this principle, for the Prophet peace be upon him denied Iman for the fornicator, the adulterer, the thief, the drinker and the fornicator they were not dubbed non believers. This is point on which all are agreed.[Commentary of Aqeedah Tahawiyah page 283-284]

Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=106&ID=218
He also said :
فالإمام أبو حنيفة رضي الله عنه نظر إلى حقيقة الإيمان لغة مع أدلة من كلام الشارع . وبقية الأئمة رحمهم الله نظروا إلى حقيقته في عرف الشارع ، فإن الشارع ضم إلى التصديق أوصافا وشرائط ، كما في الصلاة والصوم والحج ونحو ذلك .

Source : http://www.islamweb.net/newlibrary/display_book.php?bk_no=106&ID=253&idfrom=217&idto=231&bookid=106&startno=3
See Biography of Imam Ali bin Abi al Izz Rahimullah here
http://ahlalhdeeth.cc/vbe/showthread.php?t=12870
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Comment: Shaykh alIslam Ibn Tamiya, Imam Ibn abi al Izz and Ibn Abdul Barr knew more than these people who are criticizing Imam Abu Hanifa Rahimullah, Even Shaykh Nasir ud-din Al-alBani Rahimullah was accused for Irjaa, But Muhadditheen and scholars and Jurists defended him, for example Shaykh Ibn Uthaymeen Rahimullah defended him, see here
http://www.salafipublications.com/sps/sp.cfm?subsecID=MSC06&articleID=MSC060010&articlePages=1

Same is the case here, people attributed lies on Imam Abu Hanifa Rahimullah and scholars issued the fatwa based on the things attributed to Imam.
see also

http://www.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId〈=A&Id=43484

3. Accusation that Imam Abu Hanifa rejected the hadith

Some people quote this

أَخْبَرَنَا الْفَضْلُ بْنُ الْحُسَيْنِ بِهَمَذَانَ ، قَالَ : حَدَّثَنَا يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ مَاهَانَ ، عَنِ ابْنِ عُيَيْنَةَ ، قَالَ : حَدَّثْتُ أَبَا حَنِيفَةَ بِحَدِيثٍ عَنِ النَّبِيِّ عَلَيْهِ الصَّلاةُ وَالسَّلامُ ، فَقَالَ : بَلْ عَلَى هَذَا

Sufiyan bin Uainiyah said I narrated a hadith in front of abu haneefa he said بَلْ عَلَى هَذَا.[Kitab Al Majroheen Ibn e Hibban]

http://www.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag&pid=111207&bk_no=451&startno=101
Response
1) Yahya bin Abdullah bin Mahan is disputed over, Ibne Hajar said

Abul Fath Azdi said he is not evidence [Lisan Al-Mizan] plus Yahya is not in the students of Sufiyan, he is narrating from (an) so it is munqata.

Note: Abul Fath Azdi is himself criticised by scholars. Yahya bin Abdullah is trustworthy according to Khalili [See his al Irshad] But the Muhaqqiq said ولم أقف له على ترجمة عند غير المؤلف)

2) The text is very Odd

3) No where it says it was an authentic hadeeth, it was surely a fabricated hadith, that’s why abu Hanifa rejected that because in his authentic narrations Abu Hanifa accepted the hadith and left his fatwa, proof for that is

It is Narrated by Imam Abu Awana Wazah bin Abdullah that he was in the company of (Imam) Abu Haneefa, A letter came from a Qadhi To him (Abu Haneefa ra) in which there were some Questions (regarding when the hands of theif should be cut off)
Abu Haneefa ra said Write, cut off, Cut off (the hand). He(Abu haneefa) even said Regarding(theif of) Palm Tree and dates, Write Cut off (the Hands). I (Abu Awanah) Said wait, Prophet Peace be upon him said: لا قطع في ثمر ولا كثر Hands should not be Cut in the Theft of Fruit… He (Abu Haneefa) said: Cut this (my Fatwa) and Write (Hand) Should not be cut off
[الطيوريات vol 3 page 971 hadeeth 903 The Muhaqqiqeen of the Book الطيوريات says: In This Chain Abu Al Hasan Deebaji, Darqutni said He is Shaykh Saleh, And other Narrators are Trustworthy and then Muhaqiqeen went on and said This narration is evidence that Hadeeth has priority over Fatwa (taken from Al Hadeeth by Shaykh Zubair Ali Zai no:52 page 50 under the Topic True Stories (Sachay Qissay))]

Scan of الطيوريات http://lh4.ggpht.com/_Y3h6JhqU8O4/THr1pZQ8pnI/AAAAAAAAAO0/Wv0FdRCDCo8/s400/scan0004.jpg

Another true story of Imam Abu Hanifa and his love for authentic ahadith.
إبراهيم بن طهمان يقول أتيت المدينة فكتبت بها ثم قدمت الكوفة فأتيت أبا حنيفة في بيته فسلمت عليه فقال لي عمن كتبت هناك فسميت له فقال هل كتبت عن مالك بن أنس شيئا فقلت نعم فقال جئني بما كتبت عنه فأتيته به فدعا بقرطاس ودواة فجعلت أملي عليه وهو يكتب
Ibrahim bin Tahmaan rah said, I went to Madeenah and wrote their ahadeeth and after that i went to Kufa in the house of Abu Hanifa and said Salaam to him. He (Abu Hanifa) asked me (in Madeenah) from whom you have written ahadeeth? then I told him the name. He asked: did you write anything from Malik bin Anas? I said Yes, then he said, bring to me what you have written and i brought. He then asked for paper and ink and i kept on dictating and he kept on writing ahadith.[Al Jarh wa Tad’eel 1/3 authenticated by Shaykh Zubair Ali Zai]

Shaik Zubair(May Allah preserve him) says :
Three things are proven from this true story
1) Imam Abu Hanaifa considered Imam Mailk trustworthy and favourite
2) Imam Abu Hanifa used to love ahadeeth
3) Imam Abu Hanifa was student of students of Imam Malik. May Allah have mercy on him. [Majallah no.96 page no 10]

Shaykh Nasir ud din al-Bani Rahimullah said

The first of them is Abu Haneefah Nu’maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:
1. “When a hadeeth is found to be saheeh, then that is my madhhab.”

2. “It is not permitted for anyone to accept our views if they do not know from where we got them.”

In one narration, “It is prohibited for someone who does not know my evidence to give verdicts24 on the basis of my words.”

Another narration adds, “… for we are mortals: we say one thing one day, and take it back the next day.”

In another narration, “Woe to you, O Ya’qub! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow.”

3. “When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu ‘alaihi wa sallam), then ignore my saying.”

Source:http://www.qss.org/articles/salah/01.html#RTFToC4
Shaykh Zubair Ali Zai said
This is reality and proven from Imam Abu Hanifa that he went with ahadith.[Deen me Taqlid ka Masla page 21]
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Comment: Abu Haneefa ra was not biased in his opinion, when ever he found authentic hadeeth he immediatly left his Fatwa ALHUMDULILLAH, MAY ALLAH GRANT HIM JANNAH AMEEN
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4. Accusation that he degraded the status of Abu Bakr Ra
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Abu Ishaq al Fazari says that Abu Hanifa use to say that faith of Ibless and faith of Abu bakar are one. Abu Bakar said: o God. and Ibless said: o God
Source:Al-Sunnah by Abdullah bin Ahmad ibn Hanbal,Vol 1,Pg 219,H 370 & 371

Response

Same narration is mentioned by Khateeb from Abu Ishaq Fazari that

أَخْبَرَنَا عَبْد الله بن جَعْفَر ، قَالَ : حَدَّثَنَا يَعْقُوب بن سُفْيَان ، قَالَ : حَدَّثَنَا أَبُو بَكْر الحُمَيْدِيّ ، عن أَبِي صالح الفَرَّاء ، عن الفزاري ، قَالَ : قَالَ أَبُو حنيفة : إيمان آدم ، وإيمان إبليس واحد.

قَالَ إبليس : رَبِّ بِمَا أَغْوَيْتَنِي سورة الحجر آية 39 وَقَالَ : رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ سورة الحجر آية 36 وَقَالَ آدم : رَبَّنَا ظَلَمْنَا أَنْفُسَنَا سورة الأعراف آية 23
Fazari said Abu Hanifa said the eeman of Adam and Iblees was one. Iblees said ( “My Lord, because You have put me in error,) and Iblees said “My Lord, then reprieve me until the Day they are resurrected.” and Adam said “Our Lord, we have wronged ourselves”

First thing, is that there is some problem in the text of the narration. Abu Tooba from Abu Ishaq Fazari narrated the words of Abu Bakr ra whereas Abu Saleh narrated from Abu Ishaq fazari the words of Adam peace be upon him.

Second thing is that Iblees did believe in existence of God because he asked permission by saying “MY LORD”, but he is perished because he rejected to follow Allah. While Adam peace be upon him believed in the existence of God plus He followed Allah`s orders. So as far as Eeman in existence of Allah even a child knows that even Shaitan Mal`oon believes that.

Now i want to quote Summary of Biography of Imam Abu Hanifa mentioned by the great student of Shaykh ul Islam Ibn Tamiyah, Imam ad-Dahabee
Imam Abu Haneefah is the great faqeeh and scholar of Iraq, Abu Haneefah al-Nu’maan ibn Thaabit al-Taymi al-Kufi. He was born in the year 80 AH, during the lifetime of some of the younger Sahaabah and saw Anas ibn Maalik when he came to them in Kufa. He narrated from ‘Ata’ ibn Abi Rabaah, who was his greatest Shaykh, and from al-Shu’bi and many others.

He was concerned with seeking reports and he traveled for that purpose. With regard to fiqh and examining and analyzing reports, he was the ultimate and people depended on him in that, as Imam al-Dhahabi said: “It would take two volumes to tell the story of his life, may Allaah be pleased with him and have mercy on him.”

He was an imam who was eloquent and well spoken. His student Abu Yoosuf described him as follows: “He was the most well-spoken of the people and the most clear in expressing himself. He was pious and very protective with regard to transgression of the sacred limits of Allaah. He was offered worldly gains and a great deal of wealth, but he turned his back on it. He was whipped to force him to accept the position of judge or controller of the bayt al-maal (treasury of the Islamic state) but he refused.

Many people narrated reports from him, and he died as a martyr of dropsy in 150 AH at the age of seventy. [Siyar A’laam al-Nubala by ad-Dahabee, 6/390-403; Usool al-Deen ‘inda al-Imam Abu Haneefah, by Muhammad bin Abdul Rahman al-Khamees p. 63].

Imam ad-Dhahabee said:
إن الكبير من أئمة العلم إذا كثر صوابه وعُلمَ تحرِّيه للحق ، واتسع علمه وظهر ذكاؤه ، وعُرفَ صلاحُه وورعه واتباعه ، يُغفَرُ له زَلَلُه ، ولا نُضلِّلُه ونطرحه وننسى محاسنَه ، نعم ولا نقتدي به في بدعته وخطئه ، ونرجو له التوبة من ذلك
If a major imam is mostly correct and is known for seeking the truth, and he has deep knowledge and is known to be intelligent, righteous, pious and keen to follow the Sunnah, he will be forgiven for his mistakes, and we should not regard him as misguided or shun him and forget about his good points. But we should not follow him in his innovations and mistakes, and we hope that he will repent from them.[Siyar A’laam al-Nubala’ (5/271).]
Lastly I want to quote Imam at-Tahawi
أجمع أهل العلم على أن لا ينقلوا ذلك، وعلى أن لا يذكروا الإمام أبا حنيفة إلا بالخير والجميل
(now) This is consensus (Ijma) of THE PEOPLE OF KNOWLEDGE not to mention Imam Abu Hanifa but with the good and beautiful.[quoted by Shaykh Saaleh bin Abdul Aziz aal e Shaykh Rahimullah in his Majaalis Sharah aqeedah Tahawiya]
Source: http://www.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=120446
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Dr Salah as-Saawi said
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه، أما بعد: فأبدأ بإيراد هذه الكلمة للتاج السبكي لتتأملها ثم أعقبها بتعليقي على سؤالك [ينبغي لك أيها المسترشد أن تسلك سبيل الأدب مع الأئمة الماضين، وألا تنظر إلى كلام بعضهم في بعض إلا إذا أتى ببرهان واضح، ثم إن قدرت على التأويل وحسن الظن فدونك، وإلا فاضرب صفحاً عما جرى بينهم؛ فإنك لم تخلق لهذا، فاشتغل بما يعنيك ودع ما لا يعنيك، ولا يزال طالب العلم عندي نبيلاً حتى يخوض فيما جرى بين السلف الماضين ويقضي لبعضهم على بعض، فإياك ثم إياك أن تصغى إلى ما اتفق بين أبي حنيفة و سفيان الثوري ، أو بين مالك و ابن أبي ذئب ، أو بين أحمد بن صالح و النسائي أو بين أحمد و الحارث بن أسد المحاسبي. ففي كل زمن هناك شيء من تغاير العلم، ومن طبيعة البشر بين بعض العلماء، ولكنهم نسور في الفضاء ونحن أفراخ على الأرض. وهلم جراً إلى زمن العز بن عبد السلام، والتقي ابن الصلاح ؛ فإنك إذا اشتغلت بذلك خشيت عليك الهلاك، فالقوم أئمة أعلام، ولأقوالهم محامل، وربما لم تفهم بعضها، فليس لك إلا الترضي عنهم، والسكوت عما جرى بينهم، كما نقول فيما جرى بين الصحابة رضي الله عنهم. أي: نقول بقوله تعالى: تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ [البقرة:134].
وبعد فلا يقع في أبي حنيفة إلا جاهل أو حاسد، والأسنايد التي نقلت بها أقوال الطاعنين فيه لا تخلو من مقال ، واسمع ثناء الأئمة عليه رحمه الله:
عن يحيى بن معين قال: سمعت يحيى القطان يقول: جالسنا والله أبا حنيفة وسمعنا منه، وكنت والله إذا نظرت إليه عرفت في وجهه أنه يتقي الله عز وجل. ويحيى بن معين ، هو إمام الجرح والتعديل. وقال سفيان بن عيينة : ما قدم مكة رجل في وقتنا أكثر صلاة من أبي حنيفة . وروى الخطيب بسنده أبياتاً مدح فيها ابن المبارك مدح فيها أبا حنيفة رحمه الله فقال: رأيت أبا حنيفة كل يوم يزيد نبالة ويزيد خيراً وينطق بالصواب ويصطفيه إذا ما قال أهل الجور جوراً يقايس ما يقايسه بلب فمن ذا يجعلون له نظيراً كفانا فقد حماد وكانت مصيبتنا به أمراً كبيراً وهو حماد بن أبي سليمان شيخ أبي حنيفة . فرد شماتة الأعداء عنا وأبدى بعده علماً كثيراً رأيت أبا حنيفة حين يؤتى ويطلب علمه بحراً غزيراً إذا ما المشكلات تدافعتها رجال العلم كان بها بصيراً فهذا من مدح عبد الله بن المبارك إمام المسلمين لأبي حنيفة رحمه الله.
أرجو أن يكون لك في هذه النقول كفاية وأن تشتغل بما يعينيك بارك الله فيك، والله تعالى أعلى وأعلم[Amjaonline fatwa id 86949]
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5. Why some scholars criticised Imam Abu Hanifa?

Shaykh Saleh bin Abdul Aziz Aal e Shaykh Rahimullah replied
وعبد الله بن الإمام أحمد في وقته كانت الفتنة في خلق القرآن كبيرة، وكانوا يستدلون فيها بأشياء تنسب لأبي حنيفة وهو منها براء، خلق القرآن، وكانت تنسب إليه أشياء ينقلها المعتزلة من تأويل الصفات إلى آخره مما هو منها براء، وبعضها انتشر في الناس ونقل لبعض العلماء فحكموا بظاهر القول
At the time of Abdullah bin Imam Ahmad: the Fitna of Khalaq alQuran was at its peak. And people would deduce rulings from the things attributed to Abu Hanifa, in fact abu hanifa was completly innocent from the creed of Aqeeda Khalq al Quran. There were some other things attributed to him used by Mutazilla for taweel of siffaat (of Allah)from which Abu Hanifa was completly innocent. And some things (attributed to him) were widely spread in the awaam that even scholars quoted them and criticised on the apparent sayings.[From Majalis sharah aqeedah tahawiyah of Shaykh Saleh bin Abdul Aziz All e Shaykh]
http://www.islamweb.net/fatwa/index.php?page=showfatwa&Option=FatwaId&Id=120446
.

Shaykh ul Islam Ibn Tamiyah said

“There is no doubt regarding Imam Abu Hanifah’s(Raheemullah) knowledge, people later attributed many lies to Imam Abu Hanifah (Raheemullah), which were all untrue. The aim of such writings was to taint Imam AbuHanifah(Raheemullah).”[Minhaaj As Sunnah Al Nabawiyah, Vol./1, page. 259]

Almost same is said by Imam Ibn Abdul Barr, who said:
ونقمواایضا علی ابی حنیفۃ الارجاء،ومن اھل العلم من ینسب الی الارجاء کثیر،لم یعن احد بنقل قبیح ماقیل فیہ کماعنوابذلک فی ابی حنیفہ لامامتہ،وکان ایضا مع ھذا یحسد وینسب الیہ مالیس فیہ،ویختلق علیہ مالایلیق بہ [Jame Byan al-Ilm page 1081]

He agains said

قال ابوعمر:وافرط اصحاب الحدیث فی ذم ابوحنیفۃ رحمہ الہ وتجاوزاالحد فی ذلک ( جامع بیان العلم وفضلہ ،باب ماجاء فی ذم القول فی دین اللہ بالرای والظن والقیاس علی غیراصل 1080)

in another place he said
واما سائراھل الحدیث فھم کالاعداء لابی حنیفۃ واصحابہ(الانتقاء فی فضائل الائمۃ الثلاثۃ ص333)
.
Comment: Because of the false propaganda against Imam Abu Hanifa some scholars issued fatwa against him while on the other hand some scholars praised him because they knew that Imam Abu Hanifa is follower of authentic sunnah. There are some other scholars who used to praise Imam Abu Hanifa but after the false propaganda they issued fatwa against him. The sayings of Ibn Tamiya ra and Shaykh Saaleh ra is supported by the example of Abdullah bin Mubarak. He used to praise Imam Abu Hnaifa but when people attributed lies on Imam Abu Hanifa that he said Quran is created and he allowed sword on Muslims then he rejected his hadith. Below are the sayings:

Abdullah bin Mubarak used to say
أفقه الناس فأبو حنيفة ثم قال ما رأيت في الفقه مثله
The biggest faqeeh in the people is Abu Hanifa I have never seen anyone like him in fiqh [Tareekh Baghdad 13/343]

He also said
إذا اجتمع سفيان وأبو حنيفة فمن يقوم لهما على فتيا
When Sufiyan and Abu Hanifa gather together (in a fatwa) then who has the power to give fatwa against them? [Tareekh Baghdad 13/343]

He again said
إذا اجتمع هذان على شيء فذاك قوي يعني الثوري وأبا حنيفة
When they gather together in anything then it is powerful meaning Sufiyan and Abu Hanifa[Tareekh Baghdad 13/343]

That is why Imam Ibn Abdul Barr said:

وعن ابن المبارک روایات کثیرۃ فی فضائل ابی حنیفۃ ،وذکرھاابویعقوب فی کتابہ وذکرھاغیرہ(الانتقاء 207)
There are many narrations from Abdullah bin Mubarak in praise of Abu Hanifa. Others and Abu Yaqoob mentioned those in his book [al-Inteqa Ibn Abdul Barr 207]

But after the propaganda of some mutazilies and other people Abdullah bin Mubarak left Imam abu Hanifa in his last days. There is even a narration where Abdullah bin Mubarak said “whoever reads Kitab ul hayl of Abu Hanifa, he will consider haram things made by Allah as halal and halal things as haram”[Tareekh Baghdad 13/404]

This is a clear proof that after reading a false book attributed to Imam Abu Hanifa he changed his stance regarding Imam. Otherwise he used to say “I have not seen anyone like him in fiqh”. This is same like when some people asked some questions from Ibn Abbas ra, he asked to give him the orders of Ali ra. But after reading them Ibn Abbas ra said, These are not his orders. If he would order these then he would be a deviant.[Muqaddima Sahih Muslim] At the time of Ali ra people considered those orders as if they were really from Ali ra, But it was wrong.

Imam ad-Dahabee said
اختلفو فی حدیثیہ علی قولین فمنھم من قبلہ وراہ حجۃ ومنھم من لینہ لکثرۃ غلطہ فی الحدیث لیس الا
قال علی بن المدینی : قیل لیحیی بن سعید القطان کیف کان حدیث ابی حنیفۃ قال:لم یکن بصاحب حدیث
قلت: لم یصرف الامام ھمتہ لضبط الالفاظ والاسناد ،وانماکانت ھمتہ القران والفقہ ،وکذلک حال کل من اقبل علی فن فانہ یقصر عن غیرہ
ومن ثم لینوا حدیث جماعۃ من ائمۃ القراء کحفص،وقالون،وحدیث جماعۃ من الفقہاء کابن ابی لیلی ،وعثمان البتی،وحدیث جماعۃ من الزہاد کفرقد السبخی،وشقیق البلخی ،وحدیث جماعۃ من النحاۃ ،وماذاک لضعف فی عدالۃ الرجل،بل لقلۃ اتقانہ للحدیث،ثم ھوانبل من ان یکذب
وقال ابن معین فیمارواہ عنہ صالح بن محمد جزرۃ وغیرہ،ابوحنیفہ ثقہ ،
وقال احمد بن محمد بن القاسم بن محرز،عن یحیی بن معین: لاباس بہ۔وقال ابوداؤد السجسستانی:رحم اللہ مالکاکان اماما،رحم اللہ اباحنیفہ کان اماما۔
There are two sayings of scholars regarding the ahadith (of Abu Hanifa). Some of them accepted them while others said there is some weakness because there are lot of mistakes in his ahadith. Ali bin Madeeni said that Yaha bin Saeed alQataan was asked regarding the hadith of Abu Hanifa. He replied that He is not Sahib of hadith.

I (adDahabee) say: He (Abu Hanifa) did not pay attention towards monitoring the chain (of narrators). His all efforts were on Quran and Fiqh. And this situation is for all those people who learn one thing and leaves other thing. Like scholars of jarh wa tadeel weakened Hafs and Qaloon who were the scholars of Qir`aat. And from the jamah of Fuqaha they (Muhadditheen) have weakened Ibn Abi Laila Uthman alBatti. And from the Jamah of Zuhaad they (muhadditheen) have weakened Farqad and Shaqeeq al Balkhi. And they (muhadditheen) have weakened from the people of Nahw, The reason (of their weakness) is not because there is some weakness in their adalah, But they were lacking in Mastering the hadith, and they were free from telling lies.

Salih bin Muhammad and others narrated from Ibn Maeen that he was trustworthy. Ahmad bin Muhammad bin Qasim bin Muharrar said that Ibn Maeen said there is no harm in him. Imam Abu Dawood said: May Allah bless Malik he was an Imam, May Allah bless Shafi’ee he was an Imam May Allah bless Abu hanifa he was an Imam. [Manaqib Imam Abu Hanifa page 45]
.
6. Conclusion

Imam Abu Hanifa was one of the great Imams, People attributed lies on him that is why some scholars of the salaf like Ibn Hibban and Darqutni and others went against him. They issued fatwa according to what has been reached to them or they issued fatwa against him on his(Abu Hanifa’s) earlier position which later he changed. Imam Abu Hanifa died as a Martyr and Martyrs are alive in Jannah. May Allah Grant him highest paradise with Prophet Muhammad peace be upon him ameen.

Related Links:

الكلام عن اعتقاد الإمام أبي حنيفة النعمان رحمه الله
http://www.islam-qa.com/ar/ref/158755

DESCRIPTION OF WITR

DESCRIPTION OF PRAYING WITR:-

1) WITR IS ONE OF THE GREATEST ACTS OF WORSHIP THAT DRAW ONE CLOSER TO ALLAH SWT.

2) TIMING.

3) IS IT BETTER TO OFFER THIS PRAYER AT THE BEGINNING OF ITS TIME OR TO DELAY IT ?

4) NUMBER OF RAK’AH IN WITR.

5) TWO WITR IN ONE NIGHT.

6) DO MAKE LAST PRAY WITR.

7) HOW TO PRAY THREE RAK’AH WITR.

8) RECITATION IN THREE RAK’AH WITR.

9) RULING ON PRAYING WITR IN THE SAME WAY AS MAGHRIB.

10) HOW TO PRAY FIVE RAK’AH.

11) HOW TO PRAY SEVEN RAK’AH WITR.

12) HOW TO PRAY NINE RAK’AH WITR.

13) HOW TO PRAY ELEVEN,THIRTEEN RAK’AH WITR.

14) NAFIL PRAYER AFTER WITR.

15) DUAA QUNOOT IN WITR.

16) WHEN DUAA QUNOOT SHOULD BE RECITED BEFORE OR AFTER RUKOO.

17) SHOULD HANDS BE RAISED DURING DUAA QUNOOT WITR ?

18) SAYING AMEEN DURING DUAA QUNOOT WITR (IN JAMAAT-CONGREGATION)

19) SHOULD WE SAY DUAA QUNOOT IN ALWAYS IN EVERY WITR?

20) SOME DUA,DHIKR AFTER OFFERING WITR.

21) RULING ON IF SOMEONE MISS WITR.

_____________________________________________________________________________________

WITR IS ONE OF THE GREATEST ACTS OF WORSHIP THAT DRAW ONE CLOSER TO ALLAH SWT.

It was narrated that Ali, may Allah (SWT) be pleased with him, said:

“Witr is not essential like the obligatory prayers, but it is the sunnah of the Messenger of Allah (P.B.U.H).” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1677)

Yahya related to me from Malik that he had heard that a man asked Abdullah ibn umar whether the witr was obligatory and Abdullah ibn umar said, “The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr.” The man began repeating his question, and Abdullah ibn umar kept saying, “The Messenger of Allah, may Allah bless him and grant him peace, prayed witr, and the muslims prayed witr.”

MUWATTA MALIK (Book #7, Hadith #7.3.17)

It was narrated that Abu Hurairah said:

“My dearest friend advised me (to do) three things: ‘To sleep after praying Witr, to fast three days each month, and to pray two rak’ahs of Fajr.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1678)

It was narrated that Abu Hurairah said:

“My closest friend advised me to do three things: ‘To pray witr at the beginning of the night, to pray two rak’ahs of Fajr and to fast three days of each month.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1679)

Narrated Ali ibn AbuTalib: The Prophet (peace_be_upon_him) said: Allah is single (witr) and loves what is single, so observe the witr, you who follow the Qur’an.

ABU DAWOOD (Book #8, Hadith #1411)

_________________________________________________________________________________________

TIMING:-

It starts when a person has prayed ‘Isha’, even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins.

Kharijab bin Hudhafah narrated:

“Allah’s Messenger came out to us and he said: ‘Indeed Allah has assisted you with a Salat that is better for you than “””red camels””””: Al-Witr which Allah made for you between the Isha prayer till Al-Fajr has begun.

SUNAN TIRMIDHI (Vol. 1, Book 3, Hadith 452)

Narrated Kharijah ibn Hudhafah al-Adawi: The Apostle of Allah (peace_be_upon_him) came out to us and said: Allah the Exalted has given you an extra prayer which is better for you then the”” red camels”” (i.e. high breed camels). This is the witr which Allah has appointed for you between the night prayer and the daybreak.

ABU DAWOOD (Book #8, Hadith #1413)

NOTE (THE WORD RED CAMEL IS DAEEF BY ALBANI R.H)

Abu Nadrah Al-’Awaqi narrated that he heard Abu Sa’eed Al-Khudri say:

“The Messenger of Allah (P.B.U.H) was asked about witr and he said: ‘Pray witr before dawn (Subh).’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1684)

It was narrated from Au Sa’eed that :

The Prophet (P.B.U.H) said: “Pray witr before dawn(fajr).” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1685)

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IS IT BETTER TO OFFER THIS PRAYER AT THE BEGINNING OF ITS TIME OR TO DELAY IT ?

The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep.

Jabir reported Allah’s Messenger (may peace be upon him) as saying:
If anyone is afraid that he may not get up in the latter part of the night, he should observe Witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.

SAHIH MUSLIM (Book 4, Hadith 1650)

Jabir reported Allah’s Messenger (may peace be upon him) as saying:
He who amongst you is afraid that he may not be able to get up at the end of the night should observe Witr (in the first part) and then sleep, and he who is confident of getting up and praying at night (i. e. Tahajjud prayer) should observe it at the end of it, for the recitation at the end of the night to visited (by angels), and that is excellent.

SAHIH MUSLIM (Book 4, Hadith 1651)

Al-NAWAWI :

This is the correct view. Other hadeeth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadeeth, “My close friend advised me not to sleep without having prayed Witr.” This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night).

SHARH MUSLIM 3/277.

It was narrated that Aishah said:

“The Messenger of Allah (P.B.U.H) prayed witr at the beginning (of the night) and at the end, and in the middle. And toward the end of his life, he settled on performing witr at the end of the night.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1682)

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NUMBER OF RAK’AH IN WITR:-

THE MINIMUM NUMBER OF RAK’AHS FOR WITR IS ONE RAK’AH:-

It was narrated from Ibn Umar that:

The Prophet (P.B.U.H) said: “Witr is one rak’ah at the end of the night.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1690)

It was narrated from Ibn Umar that:

The Prophet (P.B.U.H) said: “Witr is one rak’ah at the end of the night.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1691)

It was narrated from Ibn ‘Umar that:

A man from among the people of the desert asked the Messenger of Allah (P.B.U.H) about prayer at night. He said:”(It is) two by two, and Witr is one rak’ah at the end of the night.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1692)

It was narrated from ‘Abdullah bin ‘Umar that:

The Messenger of Allah (P.B.U.H) said: “Prayer at night is two by two, then when you want to finish, pray one rak’h which will make the total number that you prayed odd.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1693)

It was narrated that Ibn Umar said:

“The Messenger of Allah (P.B.U.H) said: ‘Prayer at night is two by two, and witr is one rak’ah.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1694)

It was narrated from Abdullah bin ‘Umar that:

A man asked the Messenger of Allah (P.B.U.H) about prayer at night and the Messenger of Allah (P.B.U.H) said: “Prayer at night is two by two, then if one of you fears that dawn will break, pray one rak’ah to make the total number that he prayed odd.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1695)

It was narrated from Ibn ‘Umar that:

He heard the Messenger of Allah (P.B.U.H) say: “Prayer at night is two rak’ahs by two rak’ahs, then when you fear tat dawn will break, pray witr with one rak’ah.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1696)

It was narrated from ‘Aishah that:

The Prophet (P.B.U.H) used to pray eleven rak’ahs at night, ending them with one rak’ah of witr, then he would lie down on his right side. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1697)

It was narrated from Aishah that:

The Prophet (P.B.U.H) used to pray eleven rak’ahs at night, of which one was witr, then he would lie down on his right side. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1727)

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THREE AND FIVE, SEVEN RAKAH WITR:-

Narrated AbuAyyub al-Ansari: The Prophet (peace_be_upon_him) said: The witr is a duty for every Muslim so if anyone wishes to observe it with five rak’ahs, he may do so; if anyone wishes to observe it with three, he may do so, and if anyone wishes to observe it with one, he may do so.

ABU DAWOOD (Book #8, Hadith #1417)

Duwaid bin Nafi’ said:

Ibn Shihab informed me, saying: ‘Ata bin Yazid narrated to me from Abu Ayyub: That the Prophet (P.B.U.H) said: ‘Witr is a duty, and whoever wants to pray witr with seven (rak’ahs), let him do so; whoever wants to pray witr with five, let him do so, whoever wants to pray witr with three, let him do so; and whoever wants to pray witr with one, let him do so.’”(Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1711)
SUNAN NASEEI (Vol. 2, Book 10, Hadith 1712)

Abu Mu’aid narrated from Az-Zuhri, who said:

“Ata’ bin Yazid narrated to me that he heard Abu Ayyub Al-Ansari say: ‘Witr is a duty, so whoever wants to pray witr with five rak’ahs let him do so, whoever wants to pray witr with three, let him do so; and whoever wants to pray witr with one, let him do so.’”(Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1713)

Sufyan narrated from Az-Zuhri, from ‘Ata bin Yazid, from Abu Ayyub, who said:

“Whoever wants to pray witr with seven (rak’ahs) let him do so, and whoever wants to pray witr with five (rak’ahs) let him do so, and whoever wants to pray witr with three rak’ahs, let him do so; and whoever wants to pray witr with one rak’ah, let him do so, and wants to do so gesturing, let him do so.’”(Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1714)

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NINE RAK’AH,ELEVEN,THIRTEEN RAK’AH:-

It was narrated that Aishah said:

“The Messenger of Alah (P.B.U.H) used to pray witr with nine rak’ahs, then he would pray two rak’ahs sitting down. When he grew weaker he prayed witr with seven rak’ahs, then he prayed two rak’ahs sitting down.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1723)

It was narrated that Umm Salamah said:

“The Messenger of Allah (P.B.U.H) used to pray witr with thirteen rak’ahs, and when he grew older and weaker he prayed witr with nine.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1709)

It was narrated that Umm Salamah said:

“The Messenger of Allah (P.B.U.H) used to pray witr with thirteen rak’ahs, but when he grew older and weaker he prayed witr with nine.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1728)

 

______________________________________________________________________________________

TWO WITR IN ONE NIGHT:-

It was narrated that Qais bin Talq said:

“My father, Talq bin ‘Ali visited me one day in Ramadan and stayed with us until the evening. He led us in praying Qiyam that night and prayed witr with us. Then he went down to a masjid and led his companions in prayer until only witr was left. Then he told a man to go forward and said to him: ‘Lead them in praying witr, for I heard the Messenger of Allah (P.B.UH) say: There should not be two witrs in one night.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1680)

Narrated Talq ibn Ali: Qays ibn Talq said: Talq ibn Ali visited us on a certain day during Ramadan. He remained with us till evening and broke fast with us. He then stood up and led us in the witr prayer. He then went to his mosque and led them in prayer. When the witr remained, he put forward another man and said: Lead your companions in the witr prayer, for I heard the Apostle of Allah (peace_be_upon_him) as saying: There are no two witrs during one night.

ABU DAWOOD (Book #8, Hadith #1434)

_______________________________________________________________________________________

DO MAKE LAST PRAY WITR:-

It was narrated that Ibn ‘Umar said:

“Whoever prays during the night, let him make the last of his prayers at night witr, because the Messenger of Allah (P.B.U.H) used to enjoin that.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1683)

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HOW TO PRAY THREE RAK’AH WITR :-

Rasool (s.a.w) used to pray 3 rak’ah witr by 2 methods. One of which wherein he prayed 3 rak’ah back to back (continuously) without sitting (for tashahud) in between except in the last (3rd) rak’ah.

The second method reported is where he would pray 3 rak’ah as 2+1. Meaning, he prayed 2 rak’ah, then said the tasleem and ended the 2 rak’ah prayer and then he prayed one rak’ah witr separately (thus making it a total of 3 rak’ah witr.

FIRST METHOD:-

It was narrated that Ubayy bin Ka’b said:

“The Messenger of Allah (P.B.U.H ) used to recite: “Glorify the Name of Your Lord, the Most High;” in witr, in the second rak’ah he would recite: “Say: O you disbelievers!”; and in the third “Say: He is Allah, (the) One”. And he only said the taslim at the end, and he would say- meaning after the taslim: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy)’ three times.

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1702)

Saeed ibn hisham (r.a) on the authority of Ayesha (r.a) said “ prophet (s.a.w) prayed 3 raka’t witr and did not sit (for tashahud) except in the last raka’at

SUNAN AL BAIHAQI (Book : kitabus Salaah,Hadith.4803)

Qatada (r.h) said “He used to pray Witr with three rak’ahs and he did not sit except in the last (rakah) of them.”

SUNAN AL BAIHAQI ( Book : kitabus salaah,Hadith. 4814)

Narrated by Ata’ (r.h) that prophet (s.a.w) did not sit in BETWEEN and did not do tashahud except in the last rakah

SUNAN AL SAGHEER (IMAM BAIHAQI VOL.1 PAGE 281 HADITH 777)

Isha narrated: “The Prophet used to read three witr and he would not sit except in the last rak’ah”

MUSTADRAK AL-HAAKIM (1/304)
Aynee al-Hanafi said: “This hadeeth is Saheeh according to the conditions of Shaikhain” (Umdat ul-Qaari: 4/203)

CONCLUSION:-

Hence the Above ahadith teach us that if we want to pray 3 rak’ah witr, then one method of praying it is – wherein we pray 3 rak’ah back to back (one after the another) and sit (for tashahud) only in the last (3rd) rak’ah of our witr salah.

SECOND METHOD :-

PRAYING 3 RAK’AH WITR BY SAYING THE TASLEEM AFTER 2 RAK’AH AND THEN PRAYING 1 RAK’AH ON ITS OWN

Narrated by Ibn umar (r.a) that he said “rasool (s.a.w) used to separate the two rak’ahs from the single rak’ah with a tasleem”

SAHIH IBN HIBBAN (Book : Bab Al Witr,Hadith 2435,Ibn Hajar said in al-Fath (2/482): its isnaad is qawiy strong]

This means that , rasool (s.a.w) while praying a three raka’at witr would pray 2 raka’h and then one rak’ah seperately. Hence we can pray 3 witr according to any of the above 2 methods.

____________________________________________________________________________________

RECITATION IN THREE RAK’AH WITR:-

It was narrated from Ubayy bin Ka’b that:

The Messenger of Allah (P.B.U.H) used to pray witr with three rak’ahs. In the first he would recite: “Glorify the Name of Your Lord, the Most High” in the second: “Say: O you disbelievers!”, and in the third: “Say: He is Allah, (the) One”. And he would say the Qunut before bowing, and when he finished he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, elongating the words the last time. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1700)

It was narrated that Ubayy bin Ka’b said:

“In the first rak’ah of witr, the Messenger of Allah (P.B.U.H) used to recite: “GLorify the Name of your Lord, the Most High;” in the second; “Say: O you disbelievers!” and in the third; “Say: He is Allah, (the) One.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1701)

Zakariyya bin Abi Za’idah narrated from Abu Ishaq, from Sa’id bin Jubair, that Ibn Abbas said:

“The Messenger of Allah (P.B.U.H) used to pray witr with three rak’ahs. In the first he would recite “Glorify the Name of Your Lord, the Most High;” in the second: “Say: O You disbelievers!” and in the third: “Say: He is Allah, (the) One.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1703)

Zuhair narrated from Abu Ishaq, from Sa’eed bin Jubair, :
Ibn Abbas used to pray witr with three: (Reciting): Glorify the Name of Your Lord, the Most High;” “Say: O You disbelievers!” and: “Say: He is Allah, (the) One.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1704)

Sa’eed bin ‘Abdur-Rahman bin Abza narrated from his father, that:

Ubayy bin Ka’b said: “The Messenger of Allah (P.B.U.H) used to recite in Witr: “Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he said the salam, he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1730)

Sa’eed bin Abdur-Rahman bin Abza narrated from his father, that:

Ubayy bin Ka’b said: “The Messenger of Allah (P.B.U.H) used to recite in Witr: “Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1731)

Abdul-Malik bin Abi Sulaiman reported from Zubaid, from Sa’eed bin Abdur-Rahman bin Abza, from his father, who said:

“The Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1736)

Shu’aib bin Harb reported from Malik, from Zubaid, from Ibn Abza, from his father, who said:
“The Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1738)
SUNAN NASEEI (Vol. 2, Book 10, Hadith 1740)
SUNAN NASEEI (Vol. 2, Book 10, Hadith 1743)
SUNAN NASEEI (Vol. 2, Book 10, Hadith 1744)

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PRAYING WITR IN THE SAME WAY AS MAGHRIB:-

It was proven that the Prophet (peace and blessings of Allaah be upon him) prayed Witr in different ways. He prayed one rak’ah, and three, and five, and seven, and nine. And he prayed three rak’ahs in two different ways, either continuously with one tashahhud, or saying salaam after two rak’ahs and praying one rak’ah and saying salaam after it but He (s.a.w) did not pray it like Maghrib, with two tashahhuds and one salaam.

Rather he forbade doing that, and said:

“Do not pray Witr with three rak’ahs like Maghrib.

Al-Haakim (1/403 kitab al witr , Hadith .1137),SUNAN AL BAIHAQI (3/31 Hadith 4814)Sunan Al Daraqutni (kitab ul witr Hadith 1650 & 1651),Al-Haafiz ibn Hajar said in Fath al-Baari (4/301).Its isnaad fulfils the conditions of the two Shaykhs (Al-Bukhaari and Muslim) See also ‘Awn al-Ma’bood, commentary on hadeeth no. 1423)Salaat al-Taraaweeh by Al-Albaani, Page 97.

Now the meaning of the above command of rasool (s.a.w) wherein he said “don’t pray witr resembling Maghrib” is explained by the Muhadith mentioned above wherein they said that the meaning of the above hadith is that one should not pray 3 rak’ah witr with 2 tashahud , rather one should pray 3 rak’ah witr as explained in the hadith

Shaikh ‘Awn Al-Ma’bood’s commentary on the above hadeeth mentioned in his book – Sharh Sunan Abi dawood, KItab ‘Awn al Ma’abood Vol. 4 page 209 & 210 says :

And this hadith (shows that it is) forbidden to resemble the (Ish’a witr by praying it like the) Maghrib prayer of three rak’ah with 2 tashahud and this (ruling of not resembling the maghrib prayer) has been followed by the salaf (righteous predecessors) as well. And the narration of Muhammad Ibn nasr on the authority of hassan narrates that Umar ibn khattab (r.a) commenced the three rak’ah prayer of Witr with takbeer. Meaning (when) he arose (got up) from the sujood of the second rak’ah he (got up) saying the takbeer without sitting for the tashahud (in the second rak’ah).

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HOW TO PRAY FIVE RAK’AH :-

If he prays Witr Five rak’ahs, then they should be continuous, and he should only recite one tashahhud in the last of them and say the tasleem.

‘A’isha reported: The Messenger of Allah (may peace be upon him) used to observe thirteen rak’ahs of the night prayer. five out of them consisted of witr, and he did not sit, but at the end (for salutation).

SAHIH MUSLIM (Book #004, Hadith #1604)

Hisham bin Urwah narrated from his father, from Aishah, that:

The Prophet (P.B.U.H) used to pray witr with five and he did not sit except in the last (rak’ah) of them. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1718)

Mansur reported from Al-Hakam, from Miqsam, that Umm Salamah said:

“The Messenger of Allah (P.B.U.H) used to pray witr with five and seven rak’ahs which he did not separate with any taslim nor talk.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1715)

Narrated by Aish’a (r.a) : The messenger of Allah (s.a.w) prayed thirteen rak’ahs of the night prayer. Five out of them consisted of Witr and he did not say the tasleem in any of the five rak’ahs until he sat in the last rak’ah and did the tasleem

SUNAN AL BAIHAQI (Book : Salah, Hadith 774)

Narrated by Aisha (r.a) that the messenger of Allah (s.a.w) prayed five rak’ah witr and he did not sit except in the last rak’ah

SAHIH IBN HIBBAN (Vol.6 Page 194 Hadith 2439)

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HOW TO PRAY SEVEN RAK’AH WITR :-

If he prays Witr Seven rak’ahs, then they should be continuous, and he should only recite one tashahhud in the last of them and say the tasleem.

Mansur reported from Al-Hakam, from Miqsam, from Ibn ‘Abbas that Umm Salamah said:

“The Messenger of Allah (P.B.U.H) used to pray witr with seven or five (rak’ahs), not separating between them with the taslim.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1716)

Mansur reported from Al-Hakam, from Miqsam, that Umm Salamah said:

“The Messenger of Allah (P.B.U.H) used to pray witr with five and seven rak’ahs which he did not separate with any taslim nor talk.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1715)

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HOW TO PRAY NINE RAK’AH WITR :-

If he prays Witr with Nine rak’ahs, then they should be continuous and he should sit to recite the tashahhud in the eigth rak’ah, then stand up and not say the tasleem, then he should recite the tashahhud in the ninth rak’ah and then say the tasleem.

I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah (may peace be upon him). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak’ahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak’ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak’ahs sitting after uttering the salutation, and that made eleven rak’ahs. …………………………………………….

SAHIH MUSLIM (Book #004, Hadith #1623)

It was narrated from Sa’d bin Hisham that Aishah said:

“We used to prepare siwak and water for wudu for the Messenger of Allah (P.B.U.H). Allah (SWT) would wake him when He willed to wake him at night, then he would clean his teeth and make wudu, and pray nine rak’ahs, not sitting until the eighth, when he would praise Allah (SWT) and send blessings upon His Prophet and supplicate between them, but he did not say the taslim. Then he prayed the ninth and sat, and said something similar, praising Allah (SWT) and sending blessings upon His Prophet (P.B.U.H), then he said a taslim that we could hear, then he prayed two rak’ahs sitting down.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1721)

It was narrated from Zurarah bin Awfa:

“When Sa’d bin Hisham bin Amir came to visit us, he told us that he came to Ibn Abbas and asked him about the witr of the Messenger of Allah (P.B.U.H). He said: ‘Shall I not tell you of the most knowledgeable person on Earth about the witr of the Messenger of Allah ()?’ I said: ‘Who?’ He said: ‘Aishah.’ So we went to her and greeted her with Salam and entered and asked her. I said: ‘Tell me about the witr of the Messenger of Allah (P.B.U.H).’ She said: ‘We used to prepare for him his siwak and water for wudu, then Allah (SWT) would wake him when He willed to wake him at night. He would clean his teeth and perform wudu, then he would pray nine rak’ahs, during which he would not sit until the eighth. Then he would praise Allah (SWT) and remember Him and supplicate, then he would get up and not say the taslim. Then he would pray the ninth, then sit and praise Allah (SWT) and remember Him and supplicate, then he would say a taslim that we could hear. Then he prayed two rak’ahs sitting, and that was eleven rak’ahs, O my son. When the Messenger of Allah (P.B.U.H) grew older and put on weight, he prayed witr with seven, then he prayed two rak’ahs sitting after saying the taslim, and that was nine, O my son. And when the Messenger of Allah (P.B.U.H) offered a prayer, he liked to persist in offering it.’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1722)

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HOW TO PRAY ELEVEN,THIRTEEN RAK’AH :-

If he prayed Witr with eleven rak’ahs,Thirtheen rak’ahs he would say the tasleem after each two rak’ahs, then pray one rak’ah at the end.

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NAFIL PRAYER AFTER WITR :-

Umm Salamah narrated:

“The Prophet (P.B.U.H) would pray two Rak’ah after Al-Witr.” (Sahih)

SUNAN TIRMIDHI (Vol. 1, Book 3, Hadith 471)

Sufyan narrated from Habib bin Abi Thabit, from Muhammad bin Ali, from his father, from his grandfather, that:The Prophet (P.B.U.H) got up at night and cleaned his teeth, then he prayed two rak’ahs, then he slept. Then he got up and cleaned his teeth, then he performed wudu and prayed two rak’ahs, until he had prayed six. Then he prayed witr with three rak’ahs, and prayed two rak’ahs. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1705)

It was narrated from Aishah that:

The Messenger of Allah (P.B.U.H) used to pray witr with nine and pray two rak’ahs sitting down. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1724)

It was narrated from Sa’d bin Hisham:

That he came to the Mother of the Believers Aishah and asked her about the prayers of the Messenger of Allah (P.B.U.H). She said: “He used to pray eight rak’ahs at night and pray witr with the ninth, then he would pray two rak’ahs sitting down.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1725)

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DUAA QUNOOT IN WITR :-

It was narrated that Abu Al-Jawza said:

“Al-Hasan said: “The Messenger of Allah (P.B.U.H) taught me some words to say in witr in Qunut: Allahumma ihdini fiman hadayta wa ‘afini fiman afayta wa tawallani fiman tawallayta wa barik li fima a’tayta, wa qini sharra ma qadayta, fa innaka taqdi wa la yuqda ‘alayk, wa innahu la yadhilluman walayta, tabarakta Rabbana wa at’alayt (O Allah, guide me among those whom You have guided, pardon me among those You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended. Blessed are You, O Lord, and Exalted.)’” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1746)

Al-Hasan bin Ali [may Allah be pleased with him] said:

“Allah’s Messenger taught me some phrases to say during Al-Witr (Allahummahdini fiman hadait, wa a’fini fiman afait, wa tawallani fiman tawallait, wa barik Li fima atait, wa qini sharra ma qadait, fa Innaka taqdi wa la yuqda Alaik, wa innahu la yadhillu man walait, tabarakta Rabbana wa ta’alait.) ‘O Allah guide me among those You have guided, pardon me among those You have pardoned, befriend me among those You have befriended, bless me in what You have granted, and save me from the evil that You decreed. Indeed You decree, and none can pass decree, and none can pass decree upon You, indeed he is not humiliated whom You have befriended, blessed are You our Lord and Exalted.’” (Sahih)

SUNAN TIRMIDHI (Vol. 1, Book 3, Hadith 464)

Narrated Al-Hasan ibn Ali: The Apostle of Allah (peace_be_upon_him) taught me some words that I say during the witr. (The version of Ibn Jawwas has: I say them in the supplication of the witr.) They were: “O Allah, 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.”

ABU DAWOOD (Book #8, Hadith #1420)

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WHEN DUAA QUNOOT SHOULD BE RECITED BEFORE OR AFTER RUKOO:-

There is a valid difference of opinion amongst scholars regarding this topic. However to summarize, most of the scholars say one can make the dua either before the rukoo or after the rukoo and both are permissible.

The reasons scholars give regarding the permissibility of saying the qunoot after rukoo in Isha’a witr is the general evidence that rasool (s.a.w) used to say the qunoot e nazilah in fardh prayer after rukoo and also because there are certain ahadith and athar from the sahabas (but they are weak according to muhadiths ). Another principle based on which they grant it permissible is that Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer. This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it. “

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku. However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku.

(Fath ul Bari Vol. 1, Page 291)

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SHOULD HANDS BE RAISED DURING DUAA QUNOOT WITR ?

Raising the hands here implies that the palm is pointed or kept towards the sky for making dua. This is again a topic upon which scholars have differed. some say it is mustahab (recommended), some say it is allowed and some say it is better not to do so.

Ibn Mas’ood that he used to raise his hands in the Witr then after that hewould lower them.’

(Abdur Razzaq 4/325)

Narrations from prophet (s.a.w) and sahabas like Umar (r.a), Ibn abbas (r.a) and etc which state that they raised their hands during Qunoot e Nazilah. The scholars (to support raising the hands in Isha’a witr) imply the principle that “whatever is allowed in an obligatory act , it is also allowed in an optional (sunnah or nafil) act unless there is evidence prohibiting it”

(Ibn Abee Shaybah (3/316), Baihaqi (2/212) & Ibn al-Mundhir (5/213)Ibn Abee Shaybah (2/316)

Narrated Salman al-Farsi: The Prophet (peace_be_upon_him) said: Your Lord is munificent and generous, and is ashamed to turn away empty the hands of His servant when he raises them to Him.

ABU DAWOOD (Book #8, Hadith #1483)

However, there is no sahih hadith which informs us specifically that rasool (s.a.w) or the majority of the sahabas (r.a.a) raised their hands for making dua during qunoot e witr. Hence keeping the below hadith in mind:

Narrated An-Nu`man bin Bashir:

The Prophet (P.B.U.H) said “Both legal and illegal things are obvious, and in between them are (suspicious) doubtful matters. So whoever forsakes those doubtful things lest he may commit a sin, will definitely avoid what is clearly illegal; and whoever indulges in these (suspicious) doubtful things bravely, is likely to commit what is clearly illegal. Sins are Allah’s Hima (i.e. private pasture) and whoever pastures (his sheep) near it, is likely to get in it at any moment.”

SAHIH BUKHARI (Vol. 3, Book 34, Hadith 267)
SAHIH MUSLIM (Book #010, Hadith #3882)

Narrated Hasan ibn Ali R.A

I have learnt from the Prophet (peace be upon him) and preserved this (in my memory): Leave those things which create doubts in your mind and adopt that which does not create any doubt in your mind.

SUNAN TIRMIDHI (Hadith 593)

Therefore the safer option If sum raise hands in Dua Qunoot in witr nothing wrong,bt it is better not to raise hands.

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SAYING AMEEN DURING DUAA QUNOOT WITR (IN JAMAAT-CONGREGATION)

It is permissible to say Aameen during Qunoot in jama’at if the Imam makes it loudly (like in ramadan)

Narrated Abdullah ibn Abbas: The Apostle of Allah (peace_be_upon_him) recited the supplication (Qunut) daily for a month at the noon, afternoon, sunset, night and morning prayers. When he said: “Allah listens to him who praises Him” in the last rak’ah, invoking a curse on some clans of Banu sulaym, Ri’l, Dhakwan and Usayyah, and those who were standing behind him said: Amen.

ABU DAWOOD (Book #8, Hadith #1438)

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SHOULD WE SAY DUAA QUNOOT IN ALWAYS IN EVERY WITR?

There is nothing wrong with that. The du’aa’ of Qunoot is Sunnah and the Prophet (blessings and peace of Allah be upon him) used to recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al-Hasan, so it is Sunnah. If you recite it every night, there is nothing wrong with that, and if you omit it on some occasions so that the people will know that it is not obligatory, there is nothing wrong with that either. If the imam omits Qunoot on some occasions so that the people will know that is not obligatory, there is nothing wrong with that. When the Prophet (blessings and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him to omit it on some days. This indicates that if he does it persistently, there is nothing wrong with that.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) – Fataawa Noor ‘ala al-Darb, 2/1062

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SOME DUA,DHIKR AFTER OFFERING WITR:-

It was narrated from Ali bin Abi Talib that:

The Prophet (P.B.U.H) used to say at the end of witr: Allahumma inni audhu bi ridaka min sakhatika wa bi mu’afatika min uqubatika, wa audhu bika minka la uhsi thana’an ‘alayka, anta kama athwart ala nafsik ( O Allah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. And I seek refuge in You from You; I cannot praise You enough; You are as You have praised Yourself.).” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1748)
ABU DAWOOD (Book #8, Hadith #1422)

HE P.B.U.H WOULD SAY THREE TIMES SUBHANAL MALIKIL QUDDUS RAISING HIS VOICE IN THIRD TIME.

Bahz bin Asad, said:

“Shu’bah narrated to us, from Salamah and Zubaid, from Dharr, from Ibn Abdur-Rahman bin Abza from his father that the Messenger of Allah (P.B.U.H) used to recite in Witr: “Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he said the taslim, he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, raising his voice the third time.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1733)

Khalid said:

“Shu’bah narrated to us, he said: Salamah and Zubaid informed me, from Dharr, from Ibn ‘Abdur-Rahman bn Abza from Abdur-Rahman, that the Messenger of Allah (P.B.U.H) used to recite in Witr: “Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he said the taslim, he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, raising his voice with Subhanal-Malikil-Quddus the third time.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1734)

Mansur reported from Salamah bin Kuhail, from Sa’eed bin Abdur-Rahman bin Abza, from his father, who said:
“The Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he said the taslim, he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, elongating his words the third time.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1735)

Muhammad bin Juhadah reported from Zubaid, Sa’eed bin ‘Abdur-Rahman bin Abza, from his father, who said:

“The Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he had finished praying, he said: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1737)

Muhammad bin Bashshar informed us, he said:

“Abu Dawud narrated to us from Shu’bah, from Qatadah, who said: I heard ‘Azarah narrating from Sa’eed bin ‘Abdur-Rahman Ibn Abza, from his father That the Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he had finished praying, he said: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1741)

Ishawq bin Mansur informed us, he said:

“Abu Dawud narrated to us, he said: Shu’ba narrated to us, from Qatadah, from Abdur-Rahman bin Abza, that The Messenger of Allah (P.B.U.H) used to recite in witr: Glorify the Name of your Lord, the Most High;” and “Say: O you disbelievers!;’ and ‘Say: He is Allah, (the) One.’ And when he said the taslim, he would say: Subhanal-Malikil-Quddus (Glory be to the Sovereign, the Most Holy) three times, elongating his words the third time.” (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1742)

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RULING ON IF SOMEONE MISS WITR:-

The time for praying Witr ends when dawn comes.

Abu Sa’id (al Khudri) reported Allah’s Apostle (may peace be upon him) as saying: Observe witr prayer before it is morning. abu Sa’id reported that they (the Prophet’s Companions) asked the Apostle of Allah (may peace be upon him) about witr (prayer). (In reply to their inquiry) he said: Observe witr prayer before it is morning.

SAHIH MUSLIM (Book #004, Hadith #1648)

Abu Sa’id reported that they (some of the Companions) of the Holy Prophet (may peace be upon him) asked the Apostle of Allah (may peace be upon him) about witr. He said: Observe witr before morning.

SAHIH MUSLIM (Book #004, Hadith #1649)

If the adhaan for Fajr is given and a person has not yet prayed witr, he should delay it until the forenoon, after the sun has risen high, then he should pray whatever he can, two or four rak’ahs or more, two by two. If his habit is to pray three and he did not pray them at night, he should pray them in the forenoon with four rak’ahs and two tasleems. If his habit is to pray five and he was not able to do them at night because he was sick or he was asleep and so on, he should pray them in the forenoon with six rak’ahs and three tasleems, and so on.

Majmoo’ Fataawa Ibn Baaz, 11/300

Shaykh Ibn Baaz was also asked:

Should the last of Witr prayer be done when the adhaan begins for Fajr or at the end of the adhaan? If a person sleeps and misses it, should he make it up and how?

He replied:

It is prescribed for every believer, male and female, to pray Witr every night. If a worshipper does not know when dawn is, he may rely on a muezzin who is known to pay attention to the right time. If the muezzin who pays attention to the right time gives the adhaan, then he has missed witr. As for the one who gives the adhaan before dawn breaks, he has not missed witr when he gives the adhaan and this does not mean that it has become haraam for one who is fasting to eat and drink, and the time for Fajr prayer has not begun with this adhaan.

If a person misses Fajr, it is prescribed for him to pray what he usually prays during the day, but he should make it even-numbered by adding one rak’ah. If he usually prays three, he should make it four, and if he usually prays five, he should make it six, and so on, saying the tasleem after each two rak’ahs.

Aishah narrated:

“When the Prophet (P.B.U.H) did not pray at night because he was prevented from it by sleep or being sleepy then he would pray twelve Rak’ah during the daytime.” (Sahih)

SUNAN TIRMIDHI (Vol. 1, Book 2, Hadith 445)

It was narrated from Aishah that:

When the Messenger of Allah (sallallahu ‘alaihi wa sallam) did not pray at night because he was prevented from doing so by sleep- meaning, sleep overwhelmed him- or by pain, he would pray twelve rak’ahs during the day. (Sahih)

SUNAN NASEEI (Vol. 2, Book 10, Hadith 1790)

Majmoo’ Fataawa Ibn Baaz, 11/305-308

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I am keen to offer witr prayer at the best time for it, before dawn breaks, but sometimes I cannot do it before dawn. Is it permissible for me to pray witr after dawn breaks?

He replied:

If dawn breaks and you have not prayed witr, then do not pray witr, rather pray four rak’ahs during the day if you usually pray witr with three, and six if you usually pray witr with five, and so on.
Because if the Prophet (peace and blessings of Allaah be upon him) missed the night prayers, he would pray twelve rak’ahs during the day. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/114

It was narrated from a number of the Sahaabah that there is nothing wrong with praying witr after the adhaan of Fajr until the iqaamah is given.

Yahya related to me from Malik that he had heard that Abdullah ibn abbas and Ubada ibn as-Samit and al-Qasim ibn Muhammad and Abdullah ibn Amir ibn Rabia had all prayed witr after the break of dawn.

MUWATTA MALIK (Book #7, Hadith #7.3.24)

Yahya related to me from Malik that Yahya ibn Said said, ”Ubada ibn as-Samit used to lead the people in prayer. One day he came out for subh and the muadhdhin began to give the iqama for the subh prayer Ubada silenced him, prayed witr and then led them in subh.”

MUWATTA MALIK (Book 7, Hadith 26)

Yahya related to me from Malik from Hisham ibn Urwa from his father that Abdullah ibn Masud said, “I do not mind if the iqama for the subh prayer is called while I am still praying witr.”

MUWATTA MALIK (Book 7, Hadith 25)

ALLAH SWT KNOWS BEST.
http://islaahh.wordpress.com/2012/07/19/description-of-witr/