صحيح ابن خزيمه
Sahih Ibn Khuzaymah
جماع أبواب ذكر الوتر وما فيه من السننChapters on Witr and its Sunnahs
(458) بَابُ ذِكْرِ الدَّلِيلِ عَلَى أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا أَوْتَرَ هَذِهِ اللَّيْلَةَ الَّتِي بَاتَ ابْنُ عَبَّاسٍ فِيهَا عِنْدَهُ بَعْدَ طُلُوعِ الْفَجْرِ الَّذِي يَكُونُ بَعْدَ طُلُوعِهِ لَيْلٌ لَا نَهَارٌ،The chapter on the evidence that the Prophet only prayed Witr that night after Fajr because it was still night, not day
Hadith 1097
وَقَدْ رَوَى الزُّهْرِيُّ ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ يَقْنُتُ إِلا " أَنْ يَدْعُوَ لِقَوْمٍ عَلَى قَوْمٍ ، فَإِذَا أَرَادَ أَنْ يَدْعُوَ عَلَى قَوْمٍ أَوْ يَدْعُوَ لِقَوْمٍ ، قَنَتَ حِينَ يَرْفَعُ رَأْسَهُ مِنَ الرَّكْعَةِ الثَّانِيَةِ مِنْ صَلاةِ الْفَجْرِ " . ثناهُ عَمْرُو بْنُ عَلِيٍّ ، وَمُحَمَّدُ بْنُ يَحْيَى ، قَالا : حَدَّثَنَا أَبُو دَاوُدَ ، نَا إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنِ الزُّهْرِيِّ : وَقَدْ رَوَى الْعَلاءُ بْنُ صَالِحٍ شَيْخٌ مِنْ أَهْلِ الْكُوفَةِ صَلاتَهُ ، عَنْ زُبَيْدٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، أَنَّهُ سَأَلَهُ عَنِ الْقُنُوتِ فِي الْوِتْرِ ، فَقَالَ : حَدَّثَنَا الْبَرَاءُ بْنُ عَازِبٍ ، قَالَ : سُنَّةٌ مَاضِيَةٌ . ثناهُ مُحَمَّدُ بْنُ الْعَلاءِ بْنُ كُرَيْبٍ ، نَا مُحَمَّدُ بْنُ بِشْرٍ ، نَا الْعَلاءُ بْنُ صَالِحٍ . وَهَذَا الشَّيْخُ الْعَلاءُ بْنُ صَالِحٍ وَهِمَ فِي هَذِهِ اللَّفْظَةِ فِي قَوْلِهِ : فِي الْوِتْرِ ، وَإِنَّمَا هُوَ فِي الْفَجْرِ لا فِي الْوِتْرِ ، فَلَعَلَّهُ انْمَحَى مِنْ كِتَابِهِ مَا بَيْنَ الْفَاءِ وَالْجِيمِ فَصَارَتِ الْفَاءُ شِبْهَ الْوَاوِ ، وَالْجِيمُ رُبَّمَا كَانَتْ صَغِيرَةً تُشْبِهُ التَّاءَ فَلَعَلَّهُ لَمَّا رَأَى أَهْلَ بَلَدِهِ يَقْنُتُونَ فِي الْوِتْرِ ، وَعُلَمَاؤُهُمْ لا يَقْنُتُونَ فِي الْفَجْرِ ، تَوَهَّمَ أَنَّ خَبَرَ الْبَرَاءِ إِنَّمَا هُوَ مِنَ الْقُنُوتِ فِي الْوِتْرِ . نَا سَلْمُ بْنُ جُنَادَةَ ، نَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ زُبَيْدٍ الْيَامِيِّ قَالَ : سَأَلْتُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى عَنِ الْقُنُوتِ فِي الْفَجْرِ ، فَقَالَ : سُنَّةٌ مَاضِيَةٌ . فَسُفْيَانُ الثَّوْرِيُّ أَحْفَظُ مِنْ مِائَتَيْنِ مِثْلِ الْعَلاءِ بْنِ صَالِحٍ ، فَخُبِّرَ أَنَّ سُؤَالَ زُبَيْدِ بْنِ أَبِي لَيْلَى إِنَّمَا كَانَ عَنِ الْقُنُوتِ فِي الْفَجْرِ لا فِي الْوِتْرِ ، فَأَعْلَمَهُ أَنَّهُ سُنَّةٌ مَاضِيَةٌ ، وَلَمْ يَذْكُرْ أَيْضًا الْبَرَاءَ . وَقَدْ رَوَى الثَّوْرِيُّ ، وَشُعْبَةُ ، هُمَا إِمَامَا أَهْلِ زَمَانِهِمَا فِي الْحَدِيثِ ، عَنْ عَمْرِو بْنِ مُرَّةَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ، عَنِ الْبَرَاءِ : أَنَّ النَّبِيَّ قَنَتَ فِي الْفَجْرِ
Imam Zuhri narrated from Sa'id bin Musayyib and Abu Salamah bin Abdur Rahman, from Sayyiduna Abu Hurairah (may Allah be pleased with him), that the Prophet Muhammad (peace and blessings be upon him) would not perform Qunoot except when supplicating for or against a people. So, when he (peace be upon him) wanted to supplicate for a people or against a people, he would perform Qunoot after raising his head from the bowing (ruku') of the second rak'ah of Fajr prayer.
The elder of Kufa, 'Ala bin Salih, narrated from Zubaid, from the chain of Abdur Rahman bin Laila, regarding the prayer of the Prophet (peace be upon him). Zubaid said that he asked Abdur Rahman bin Abi Laila about Qunoot in Witr, so he said that Sayyiduna Bara' bin 'Azib (may Allah be pleased with him) informed us that this is an ongoing and established Sunnah. This elder, 'Ala bin Salih, made a mistake in the word "fi al-witr" (Qunoot in Witr). Indeed, the word is "fi al-fajr" (Qunoot in Fajr prayer), not "fi al-witr" (Qunoot in Witr). Perhaps in his book, a letter between the "fa" and "jeem" was erased, and the "fa" became a "waw", and the "jeem" was written small so it resembled a "ta", (and the word "fajr" became "witr"). It is also possible that he saw the people of his city performing Qunoot in Witr, and their scholars did not perform Qunoot in Fajr prayer, so he became confused and thought that the narration of Sayyiduna Bara' bin 'Azib (may Allah be pleased with him) was about Qunoot in Witr (whereas it is about Qunoot in Fajr).
Imam Sufyan Thawri (may Allah have mercy on him) narrated from Zubaid al-Yamami that he said: I asked Abdur Rahman bin Abi Laila about Qunoot in Fajr prayer, so he said that it is an ongoing and established Sunnah. Therefore, Imam Sufyan Thawri (may Allah have mercy on him), who surpassed narrators like 'Ala bin Salih in memorization and precision, informed that Zubaid asked Abdur Rahman bin Abi Laila about Qunoot in Fajr prayer, not about Qunoot in Witr. So he told Zubaid that (Qunoot in Fajr prayer) is an ongoing and established Sunnah. And he did not mention Sayyiduna Bara' (may Allah be pleased with him) in his narration.
Imam Sufyan Thawri and Imam Shu'bah (may Allah have mercy on them), who were the two Imams of hadith in their time, narrated from 'Amr bin Murrah, from Abdur Rahman bin Abi Laila, and he from Sayyiduna Bara' (may Allah be pleased with him), that the Prophet Muhammad (peace and blessings be upon him) performed Qunoot in Fajr prayer.
The elder of Kufa, 'Ala bin Salih, narrated from Zubaid, from the chain of Abdur Rahman bin Laila, regarding the prayer of the Prophet (peace be upon him). Zubaid said that he asked Abdur Rahman bin Abi Laila about Qunoot in Witr, so he said that Sayyiduna Bara' bin 'Azib (may Allah be pleased with him) informed us that this is an ongoing and established Sunnah. This elder, 'Ala bin Salih, made a mistake in the word "fi al-witr" (Qunoot in Witr). Indeed, the word is "fi al-fajr" (Qunoot in Fajr prayer), not "fi al-witr" (Qunoot in Witr). Perhaps in his book, a letter between the "fa" and "jeem" was erased, and the "fa" became a "waw", and the "jeem" was written small so it resembled a "ta", (and the word "fajr" became "witr"). It is also possible that he saw the people of his city performing Qunoot in Witr, and their scholars did not perform Qunoot in Fajr prayer, so he became confused and thought that the narration of Sayyiduna Bara' bin 'Azib (may Allah be pleased with him) was about Qunoot in Witr (whereas it is about Qunoot in Fajr).
Imam Sufyan Thawri (may Allah have mercy on him) narrated from Zubaid al-Yamami that he said: I asked Abdur Rahman bin Abi Laila about Qunoot in Fajr prayer, so he said that it is an ongoing and established Sunnah. Therefore, Imam Sufyan Thawri (may Allah have mercy on him), who surpassed narrators like 'Ala bin Salih in memorization and precision, informed that Zubaid asked Abdur Rahman bin Abi Laila about Qunoot in Fajr prayer, not about Qunoot in Witr. So he told Zubaid that (Qunoot in Fajr prayer) is an ongoing and established Sunnah. And he did not mention Sayyiduna Bara' (may Allah be pleased with him) in his narration.
Imam Sufyan Thawri and Imam Shu'bah (may Allah have mercy on them), who were the two Imams of hadith in their time, narrated from 'Amr bin Murrah, from Abdur Rahman bin Abi Laila, and he from Sayyiduna Bara' (may Allah be pleased with him), that the Prophet Muhammad (peace and blessings be upon him) performed Qunoot in Fajr prayer.
