سنن ابي داود
Abu Dawud
كتاب تفريع أبواب الوترPrayer (Kitab Al-Salat): Detailed Injunctions about Witr
باب فِيمَنْ لَمْ يُوتِرْChapter: Concerning One Who Does Not Pray Witr.
Hadith 1419
اُردوEn
حَدَّثَنَا ابْنُ الْمُثَنَّى ، حَدَّثَنَا أَبُو إِسْحَاقَ الطَّالْقَانِيُّ ، حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْعَتَكِيِّ ، عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ ،عَنْ أَبِيهِ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " الْوِتْرُ حَقٌّ فَمَنْ لَمْ يُوتِرْ فَلَيْسَ مِنَّا ، الْوِتْرُ حَقٌّ فَمَنْ لَمْ يُوتِرْ فَلَيْسَ مِنَّا ، الْوِتْرُ حَقٌّ فَمَنْ لَمْ يُوتِرْ فَلَيْسَ مِنَّا " .
Narrated Buraydah ibn al-Hasib: I heard the Messenger of Allah ﷺ say: The witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1419. Commentary: "He is not from among us" means: he is not upon our Sunnah and way.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1419
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الصلاة، باب فيمن لم يوتر، حديث:1419، والحاكم:1 /305.* أبو المنيب حسن الحديث في غير ما أنكر عليه وهذا الحديث مما أنكر عليه، وحديث أبي هريرة أخرجه أحمد:2 /443، وسنده ضعيف جدًا، فيه خليل بن مرة وهو منكر الحديث كما قال البخاري.»©
Explanation:
Our esteemed researcher and Shaykh al-Albani rahimahullah have also declared this narration to be weak, but the researchers of al-Mawsu‘ah al-Hadithiyyah have, on the basis of other supporting evidences, graded it as hasan li-ghayrihi (good due to supporting chains).
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 15/447; 38/127, 128). In any case, despite the aforementioned hadith being acceptable as evidence and hasan, it does not indicate the obligation (wujub) of witr, rather, from the words mentioned in this hadith, only the importance and emphasis (ta’kid) of witr is established. Therefore, the preferred position is that this hadith should be understood as emphasizing (ta’kid), and the position of the majority (jumhur) should be adopted, that witr is Sunnah and not obligatory (wajib), as has been detailed under Hadith: 293.
© Narrator of the Hadith:
«عبداللہ بن بریدہ» His kunyah is Abu Sahl.
He held the position of judge (qada’) in Marw.
He was counted among the prominent and trustworthy (thiqah) Tabi‘in.
He was among the notable figures of the third generation.
He passed away in Marw in 115 AH.
The details regarding his father, Hazrat Buraydah radi Allahu anhu, have been mentioned previously.
«أخرجه أبوداود، الصلاة، باب فيمن لم يوتر، حديث:1419، والحاكم:1 /305.* أبو المنيب حسن الحديث في غير ما أنكر عليه وهذا الحديث مما أنكر عليه، وحديث أبي هريرة أخرجه أحمد:2 /443، وسنده ضعيف جدًا، فيه خليل بن مرة وهو منكر الحديث كما قال البخاري.»©
Explanation:
Our esteemed researcher and Shaykh al-Albani rahimahullah have also declared this narration to be weak, but the researchers of al-Mawsu‘ah al-Hadithiyyah have, on the basis of other supporting evidences, graded it as hasan li-ghayrihi (good due to supporting chains).
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 15/447; 38/127, 128). In any case, despite the aforementioned hadith being acceptable as evidence and hasan, it does not indicate the obligation (wujub) of witr, rather, from the words mentioned in this hadith, only the importance and emphasis (ta’kid) of witr is established. Therefore, the preferred position is that this hadith should be understood as emphasizing (ta’kid), and the position of the majority (jumhur) should be adopted, that witr is Sunnah and not obligatory (wajib), as has been detailed under Hadith: 293.
© Narrator of the Hadith:
«عبداللہ بن بریدہ» His kunyah is Abu Sahl.
He held the position of judge (qada’) in Marw.
He was counted among the prominent and trustworthy (thiqah) Tabi‘in.
He was among the notable figures of the third generation.
He passed away in Marw in 115 AH.
The details regarding his father, Hazrat Buraydah radi Allahu anhu, have been mentioned previously.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 297
