Tag: Q n A

Praise be to Allah.1. Rejecting ahaad hadiths is rejecting most of what is narrated from the Prophet (blessings and peace of Allah be upon him) [as-Sunnah an-nabawiyyah]
If a hadith is soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him), we must accept it and act in accordance with it, without differentiating between ahaad hadiths and mutawaatir hadiths.
This is the view of the Sahaabah and Taabi‘een, and of those who followed them in truth. They accept the hadith if its isnaad is sound, and they act in accordance with it, and they do not hesitate to do that.
The one who rejects ahaad hadiths rejects most of the Sunnah, because most of the reports are ahaad hadiths. This is contrary to the command of Allah, may He be exalted (interpretation of the meaning): {And whatever the Messenger has given you – take; and what he has forbidden you – refrain from} [al-Hashr 59:7].
This is a Qur’anic injunction to accept and follow what is narrated from the Messenger (blessings and peace of Allah be upon him), and it cannot be understood as referring only to the mutawaatir reports, which are few in number and limited, and do not cover all beliefs, acts of worship, interactions, and morals and manners.
The call to reject ahaad reports is a call to reject most of the Sunnah and to ignore the command mentioned in this verse.
2. What is meant by hadiths that are definitively proven
What is meant by hadiths that are definitively proven is hadiths that can be definitively proven to have been soundly narrated from the Messenger (blessings and peace of Allah be upon him). They are of four types:

Mutawaatir hadiths.
Those which were narrated by al-Bukhaari and Muslim and were accepted by the ummah.
Those which the ummah unanimously agreed on and accepted as sound, even though they are not narrated in as-Saheehayn, because of what is well established, that the ummah is protected from error when they reach consensus on something.
Widely-known reports that are narrated through many different chains of narrators, none of which are subject to any criticism.

For an explanation of that, please see the answer to question no. 197164 .
Based on that, the claim that all the ahaad hadiths are not definitively proven is not correct; rather the ahaad hadiths that the ummah has accepted and regarded as sound, or that are widely circulated and narrated through many chains of narrators but have not reached the level of being mutawaatir, are still to be regarded as definitively proven.
3. Dividing hadiths into mutawaatir and ahaad does not mean that there is doubt about the ahaad hadiths
In the answer to question no. 126571, we explained that dividing hadiths into mutawaatir and ahaad does not mean that there is doubt about the ahaad hadiths, and regarding the mutawaatir hadiths as being definitively sound does not mean that we cannot rely on the ahaad hadiths and accept them. We gave an example of that and explained it, so please refer to that question.
4. Ahl as-Sunnah are unanimously agreed on accepting ahaad hadiths with regard to beliefs
Ahl as-Sunnah are unanimously agreed on accepting ahaad hadiths with regard to beliefs even if the hadith is to be attributed to the Prophet (blessings and peace of Allah be upon him) on the basis of probability. No one disagreed with that except innovators such as the Mu‘tazilah and their ilk.
Imam Ibn ‘Abd al-Barr (may Allah have mercy on him) said: Our companions and others differed regarding a report narrated by one narrator of good character: does it mean that it is definitively sound and we should act in accordance with it, or does it mean only that we should act in accordance with it but it is not definitively sound?
The view of most of the scholars regarding a report narrated by a sole narrator is that we should act in accordance with it but we cannot say that it is definitively sound [rather it is probably sound]. This is the view of ash-Shaafa‘i and most of the scholars of fiqh and men of reason; according to their view, we cannot be absolutely certain unless there is definitive proof, and there is no difference of opinion concerning that.
Many scholars of hadith, and some men of reason – including al-Husayn al-Karaabeesi and others – said that we should both be certain of it and act in accordance with it. Ibn Khuwayz Mindaad stated that this view is in accordance with the view of Maalik.
Abu ‘Umar said: What we say is that we should act in accordance with it but we cannot be completely certain of it, like when you have witnesses, whether two or four. This is the view of most of the scholars of fiqh and hadith; all of them are of the view that ahaad hadiths are to be accepted regarding issues of belief. This is the view of a number of Ahl as-Sunnah.. And Allah is our source of strength.” (At-Tamheed  1/7).
And he (may Allah have mercy on him) said: The scholars of fiqh and hadith in all regions, as far as I know, are unanimously agreed that the report of a single narrator of good character is to be accepted, and it is obligatory to act in accordance with it if it is proven and not abrogated by another report or by scholarly consensus.
This is the view of all the fuqaha’ throughout the ages, from the time of the Sahaabah until our own time, except the Khaarijis and some small groups of innovators who do not have any impact on scholarly consensus.” (At-Tamheed  1/2).
So whether it is said that ahaad reports are proven on the basis of probability or are proven definitively, they must be accepted and acted upon with regard to both rulings and beliefs.
5. The view of Imam at-Tabari (may Allah have mercy on him) regarding ahaad hadiths
The view of Imam at-Tabari (may Allah have mercy on him) does not differ from that of Ibn ‘Abd al-Barr, for he thinks that ahaad hadiths are not definitively proven, but we should accept them and act in accordance with them, even with regard to beliefs. He (may Allah have mercy on him) followed this view in his books.
He (may Allah have mercy on him) said: If the report is a kind that is as definitive as one who himself witnessed and heard, then the one who heard it should testify that what he is reporting is what happened, like testifying to a fact that he has seen and heard.
But if the report is a kind that is not definitive and does not dispel all doubts, but the one who is transmitting it is a person who is honest and of good character, then the one who hears his report must believe him and testify that he is narrating it as he heard it from him. That is similar to what we say about reports narrated by individuals of good character. We have explained this elsewhere, and there is no need to repeat it here.” (At-Tabseer fi Ma‘aalim ad-Deen  p. 139).
And he (may Allah have mercy on him) said: That is because the one whom the report reaches via one who heard it from the Messenger (blessings and peace of Allah be upon him) can only be one of two things:

Either the one who narrated the report to him is one individual or a group who are like one individual, meaning that they conveyed it in such a way that they did not leave him with no excuse not to follow it.
Or he received the report from a group in such a way that he was left with no excuse not to follow it.

So if the one who conveyed that to him was one individual, or a group who are like one individual, in the sense that they would not leave no excuse for the one to whom they conveyed it not to accept it, then in that case:
If there is no one among them who is of good character and truthful, he does not have to act in accordance with the report and he does not have to accept their report.
If there is one among them who is of good character and truthful, then if that narrator conveyed the report to him, he must act in accordance with it but he does not have to believe that it is definitive.” (Tahdheeb al-Aathaar  2/768).
And he (may Allah have mercy on him) said: There are some reports narrated by one narrator of good character or a group whose reporting does not lead to believing that their report is definitively sound, and does not leave the one who hears it with no excuse for not accepting it, but the one who hears it must still accept it.
There are some reports which are narrated in such a way that makes it obligatory for the one who hears them to believe that they are definitively proven, and leave no excuse for the one who hears them not to accept them. This is the transmission of a report by a group of people who are not prone to forgetfulness and error, and the way in which the report is transmitted shows that it is not possible that they could all have agreed upon a lie.”(Tahdheeb al-Athaar, Musnad Talhah wa’-Zubayr, p. 439.
And he (may Allah have mercy on him) said: There is no report that I have narrated or not narrated, with a sound chain of narrators who are trustworthy and of good character, going back to the Messenger of Allah (blessings and of Allah be upon him), but for us it is a true and sound report, and the Muslims are bound to accept it and act in accordance with it.” (Tahdheeb al-Athaar  2/713).
Thus he (may Allah have mercy on him) regards it as obligatory to act in accordance with and accept as sound ahaad reports, and the ummah should accept them and act in accordance with them without differentiating between whether the report explains rulings or otherwise.
See: Usool ad-Deen ‘inda al-Imam at-Tabari by Dr. Ta-Ha Muhammad Naja, p. 61; Manhaj al-Imam Ibn Jareer at-Tabari fi Naqd al-Ahaadeeth, by Dr. Nabeelah Zayd ibn Sa‘d (2/707).
6. The view of Ibn Taymiyah on acting in accordance with ahaad hadiths
With regard to Ibn Taymiyah, he thought that if there is evidence to prove that the ahaad hadith is sound, then we should believe that it is definitively proven, and he quoted ahaad reports as evidence for both rulings and beliefs.
He (may Allah have mercy on him) said: Hence the correct view is that the ahaad report (khabar waahid) could reach the point of being definitively proven, if there is other evidence to raise it to the level of being definitive. Based on that, many of the texts in as-Saheehayn are regarded as being mutawaatir by scholars of hadith, even if others do not realize that they are mutawaatir. Hence most of the texts of as-Saheehayn are the type of reports which the scholars of hadith know definitively that the Prophet (blessings and peace of Allah be upon him) said those words, sometimes because they are mutawaatir in their view, and sometimes because the ummah accepted them and believed in their soundness.
The ahaad report (khabar waahid) that is widely accepted means that the hadith is definitively proven according to the majority of scholars among the companions of Abu Haneefah, Maalik, ash-Shaafa‘i and Ahmad. This is the view of most of the companions of al-Ash‘ari, such as al-Isfaraayeeni and Ibn Foorak. Although if we examine the report in and of itself, we would think that the Prophet (blessings and peace of Allah be upon him) said it on the basis of probability, when there is scholarly consensus on accepting the hadith and believing it to be sound, it becomes like when the scholars of fiqh agree unanimously on a certain ruling, basing that ruling on what is apparent, or analogy, or an ahaad report (khabar waahid). Thus that ruling becomes definitive according to the majority, even though without taking this consensus into account it is not definitive, because the consensus of the ummah is protected from error.
The scholars who explain shar‘i rulings never agree unanimously to make permissible something that is prohibited or to make prohibited something that is permissible. The same applies to the scholars of hadith: they never agree unanimously to accept a fabricated hadith or to reject a sound hadith.
Sometimes one of them is aware of other, corroborating evidence to support a particular hadith, which makes him believe that it is definitively sound, and whoever comes to know what he knows about that hadith will reach the same conclusion as he reached.” (Majmoo‘ al-Fataawa 18/40-41).
Conclusion:
All of the Muslim scholars accept ahaad hadiths concerning rulings on what is halaal and haraam. Most of them – and this is the view of Ahl as-Sunnah – also accept ahaad hadiths regarding beliefs. The issue of whether the reports are proven on the basis of probability or are definitive does not affect the obligation to accept them and act in accordance with them.
Regarding the ruling on one who rejects the Sunnah, please see the answer to question no. 115125 .
And Allah knows best.

Praise be to Allah.
The hadeeth that the questioner is referring to is: 

It was narrated that Ibn ‘Abbaas (may Allah be pleased with
him) said: A Bedouin came to the Prophet (blessings and peace of Allah be
upon him) and said, I have seen the new moon tonight. He said, “Do you bear
witness that there is no god except Allaah and that Muhammad is the
Messenger of Allaah (blessings and peace of Allah be upon him)?” He said,
Yes. He said, “Get up, O Bilaal, and announce to the people that they should
fast tomorrow.” 

Narrated by al-Tirmidhi (691), Abu Dawood (2340), al-Nasaa’i
(2112) and Ibn Maajah (1652). The hadeeth is da’eef (weak) and not saheeh.
It was classed as weak by al-Nasaa’i, al-Albaani and others. 

As the hadeeth is weak, there is no contradiction between it
and what we have mentioned about it being essential that the one who sights
the moon should be of good character. 

Even if we assume that the hadeeth is saheeh, it may be
interpreted in several ways, such as: 

1.

That the issue with regard to accepting the testimony of the
one who has seen the new moon and the issue of determining whether he is
trustworthy and of good character is up to the judge to decide. If he is
confident, because of his experience with people, that this person who has
seen the moon is trustworthy in his testimony, he may accept this testimony
from him, even if no one knows him and is able to confirm that he is of good
character and trustworthy. 

Shaykh al-Albaani (may Allah have mercy on him) said: 

So we see from the hadeeth that he instructed Bilaal to
announce to the people that they would fast the next day. So the Messenger
(blessings and peace of Allah be upon him) was content with the testimony of
this man, whom he did not know, on the basis that he bore witness that there
is no God but Allah and that Muhammad is the Messenger of Allah, i.e. he
knew that he was a Muslim, but he did not check on him any further and he
did not try to find out how intelligent and smart he was, as was the case in
the first hadeeth in which the witness was ‘Abd-Allah ibn ‘Umar ibn
al-Khattaab. Yet despite that he accepted his testimony. This hadeeth makes
things easier for people, and what this means is that the judge should be
content with the witness as he appears to be, without needing to find people
who know this man and can testify that he is of good character, as was the
habit of judges since time immemorial. Rather it is sufficient to know that
he is a Muslim. This man was a Bedouin of whom the Prophet (blessings and
peace of Allah be upon him) had no prior knowledge and he was content that
he uttered the Shahaadatayn before him. So he was a Muslim with the same
rights and duties as any other, and based on his testimony and the fact that
he was a Muslim he said: O Bilaal, announced to the people that they should
fast tomorrow. 

Al-Ta’laaq ‘ala Kitaab Buloogh al-Maraam,
(audio tape), hadeeth 5, Kitaab al-Siyaam. 

2.

That this hadeeth is evidence for the principle that a Muslim
is to be regarded as being of good character unless proven otherwise.
Al-San’aani (may Allah have mercy on him) said concerning what we learn from
the hadeeth of Ibn ‘Abbaas: 

It indicates that the basic principle with regard to the
Muslims is that they are of good character, because the Prophet (blessings
and peace of Allah be upon him) did not ask the Bedouin for anything except
the Shahaadah. 

Subul al-Salaam by al-San’aani,
2/153 

3.

That this ruling only applies to the Sahaabah, which is the
case because they are all to be regarded as being of good character. There
is no doubt that that Bedouin is to be included as one of the Sahaabah (may
Allah be pleased with them), and thus he is to be regarded as a man of good
character, one of those who do not need to be examined to prove that they
are of good character. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have
mercy on him) said: 

All of the Sahaabah are trustworthy and of good character,
and the narration of any of them is to be accepted even if he is not known
by name. Hence they said: Not knowing the name of the Sahaabi does not
affect the validity of the hadeeth. 

The evidence for what we have said about the Sahaabah is that
Allah and His Messenger praised them in a number of texts, and the Prophet
(blessings and peace of Allah be upon him) would accept the testimony of any
of them once he knew that he was Muslim, and he would not enquire any
further about him. It was narrated that Ibn ‘Abbaas (may Allah be pleased
with him) said: A Bedouin came to the Prophet (blessings and peace of Allah
be upon him) and said: I have seen the new moon, meaning Ramadan. 

End quote from Mustalah al-Hadeeth, from his website. 

There is something else that supports what we have stated
above, which is the fact that this testimony came at the time of Revelation,
and the testimony of the Bedouin could not have been accepted if it was a
false testimony concerning one of the acts of worship of the Muslims. 

But as the hadeeth is da’eef (weak) there is no need to
discuss its meaning. Praise be to Allah the Lord of the Worlds. 

And Allah knows best.

Praise be to Allah.Yes, there is reward for reading books of all types of knowledge, and studying knowledge. Seeking knowledge through the Qur’an and Sunnah brings an immense reward, for knowledge is to be obtained from the Qur’an and from the Sunnah. The Prophet (blessings and peace of Allah be upon him) said: “The best of you are those who learn Quran and teach it.” Narrated by al-Bukhaari (5027). There are many hadiths which speak of reading Qur’an, including the words of the Prophet (blessings and peace of Allah be upon him): “Read the Qur’an, for it will come on the Day of Resurrection interceding for its companions.” Narrated by Muslim (804).
And he (blessings and peace of Allah be upon him) said: “Would one of you like to go to Bat-haan – a valley in Madinah – and bring two large she-camels without that involving any sin or severing of family ties?” They said: We would all like that, O Messenger of Allah. He said: “For one of you to go to the mosque and learn two verses from the Book of Allah is better for him than two large she-camels, and three (verses) are better for him than three (she-camels), and four (verses) are better for him than four (she-camels), and so on.” Narrated by Muslim (803), or as he (blessings and peace of Allah be upon him) said. This is indicative of the virtue of learning the Qur’an and reciting the Qur’an.
According to the hadith of Ibn Mas‘ood: “Whoever recites a letter of Qur’an will have one hasanah, and each hasanah brings a ten-fold reward.” Narrated by at-Tirmidhi (2910). The same applies to the Sunnah, if the believer learns it; for reading and studying the hadiths will bring a great reward, because this comes under the heading of seeking knowledge. The Prophet (blessings and peace of Allah be upon him) said: “Whoever follows a path seeking knowledge thereby, Allah will make easy for him a path to Paradise.” Narrated by at-Tirmidhi (2646). This indicates that studying issues of knowledge, memorising hadiths and discussing them are among the means of gaining admittance to Paradise and being saved from Hell. And the Prophet (blessings and peace of Allah be upon him) said: “When Allah wills good for a person, He grants him understanding of religion.” Agreed upon. Understanding of religon comes through studying the Qur’an and Sunnah. Acquiring knowledge of the Sunnah is one of the signs that Allah wills good for a person, just as acquiring knowledge of the Qur’an is also a sign of that. The evidence concerning that is abundant, praise be to Allah. End quote.
Fataawa Noor ‘ala ad-Darb, by Shaykh ‘Abd al-‘Azeez ibn Baaz (1/11).

Praise be to Allah.Firstly:
There are a number of hadiths which speak of Qunoot in Witr, the most famous of which is that which was narrated by Imam Ahmad in al-Musnad (1718), Abu Dawood in his Sunan (1425), at-Tirmidhi in his Sunan (464), an-Nasaa’i in his Sunan (1745) and Ibn Maajah in his Sunan (1178) from al-Hasan ibn ‘Ali (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) taught me words to say in Qunoot al-Witr:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a‘tayta, wa qini sharra ma qadayta, fa innaka taqdi wa la yuqda ‘alayk, innahu laa yadhillu man waalayta, tabaarakta Rabbana wa ta‘aalayta
(O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those to 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 turn back Your decree; and he is not humiliated whom You have befriended. Blessed are You, O Lord, and Exalted).”
This hadith is saheeh; it was classed as saheeh by an-Nawawi in Khulaasat al-Ahkaam (1/455); Ibn Hajar in Muwaafaqat al-Khabari al-Khabara (1/333); Ibn al-Mulaqqin in al-Badr al-Muneer (3/630); and Shaykh al-Albaani in Saheeh Sunan Abi Dawood (1281).
Secondly:
With regard to the du‘aa’ that the Sahaabah regularly recited in Qunoot al-Witr during the caliphate of Ameer al-Mu’mineen ‘Umar ibn al-Khattaab, it was narrated by Ibn Khuzaymah in his Saheeh (1100) via ‘Urwah ibn az-Zubayr that ‘Abd ar-Rahmaan ibn ‘Abd al-Qaari – who during the caliphate of ‘Umar ibn al-Khattaab was in charge of the bayt al-maal (treasury) along with ‘Abdullah ibn al-Arqam – narrated that ‘Umar went out one night in Ramadan, and ‘Abd ar-Rahmaan ibn ‘Abd al-Qaari went out with him. He walked around the mosque, and the people in the mosque were scattered, one man praying by himself, and one man praying with a group following him in prayer. ‘Umar said: by Allah, I think that if we bring them together behind one reciter (imam), that will be better.
Then ‘Umar decided to go ahead and do that, and he instructed Ubayy ibn Ka‘b to lead them in praying qiyaam in Ramadan.
Then ‘Umar came out and saw the people praying behind their reciter (imam), and ‘Umar said: What a good innovation this is, but what they sleep and miss is better than what they are doing – referring to prayer at the end of the night, whereas the people were praying qiyaam at the beginning of the night.
The people used to pray qiyaam at the beginning of the night, and they used to curse the disbelievers in the middle of the night:
“Allahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelika wa yukadhdhiboona rusulaka wa laa yu’minoona bi wa‘dika wa khaalif bayna kalimatihim wa alqi fi quloobihim ar-ru‘ba wa alqi ‘alayhim rijzaka wa ‘adhaabaka, ilaah al-haqq
(O Allah, destroy the disbelievers who bar people from Your path, disbelieve Your messengers and do not believe in Your promise; create disunity among them, cast fear into their hearts and send Your punishment upon them, O God of truth).”
Then he would send blessings upon the Prophet (blessings and peace of Allah be upon him), and offer supplication for the Muslims, asking for whatever he could of good, then he would pray for forgiveness for the believers.
He (the narrator) said: And when he had finished cursing the disbelievers, sending blessings upon the Prophet, praying for forgiveness for the believing men and women, and asking for their needs, he would say:
“Allahumma iyyaaka na‘budu wa laka nusalli wa nasjud, wa ilayka nas‘a wa nahfid wa narju rahmataka rabbana, wa nakhaafu ‘adhaabak al-jadd, inna ‘adhaabaka liman ‘aadayta mulhaq
(O Allah, You alone we worship, and to You alone we pray and prostrate, and for Your sake we strive. We hope for Your mercy, our Lord, and we fear Your stern punishment, for Your punishment is inevitable for those whom You take as enemies).”
Then he would say takbeer and prostrate.
Its isnad is saheeh. It was classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Qiyaam Ramadaan (p. 31).
A similar report was also narrated from Mu‘aadh ibn al-Haarith Abu Haleemah al-Ansaari, who is known as Mu‘aadh al-Qaari’. He was one of the Sahaabah who were well versed in the Qur’an, as he was the reciter and imam of the Ansaar. He was killed in the battle of al-Harrah in 63 AH. Ibn Hajar said in al-Isaabah (6/110): He is the one whom ‘Umar appointed to lead Taraaweeh prayer in Ramadan. End quote.
It is proven that he used to offer a similar supplication to this when praying qiyaam in Ramadaan. It was narrated from him by Abu Dawood in Masaa’il al-Imam Ahmad (p. 96) via Muhammad ibn Sireen who said: Among the supplications that Mu‘aadh al-Qaari’ used to offer in qiyaam – that is, night prayers in Ramadan – was:
“Allahumma ‘adhdhib al-kafarat alladheena yasuddoona ‘an sabeelika wa yukadhdhiboona rusulak. Allahumma alqi fi quloobihim ar-ru‘ba wa khaalif bayna kalimihim, wa anzil ‘alayhim rijzaka wa ‘adhaabaka, wa zidhum ru‘ban ‘ala ru‘bihim. Allahumma qaatil kafarata ahl il-kitaab illadheena yasuddoona ‘an sabeelika wa yukadhdhiboona rusulaka. Wa Allahumma alqi fi quloobihim ar-ru‘ba wa Allahumma khaalif bayna kalimihim wa anzil ‘alayhim rijzaka wa ‘adhaabaka, wa zidhum ru‘ban ‘ala ru‘bihim. Allahumma aghfir li’l-mu’mineena wa’l-mu’minaat, wa’l-Muslimeena wa’l-Muslimaat, wa aslih dhaata baynihim wa allif bayna quloobihim waj‘al quloobahum ‘ala quloobi akhyaarihim wa azwi‘hum an yashkuru ni‘mataka allati an‘amta ‘alayhim, wa an yoofu bi ‘ahdika allahi ‘aahadtahum ‘alayhi wa ansurhum ‘ala ‘aduwwika wa ‘aduwwihim, ilaah al-haqq.
(O Allah, punish the disbelievers who bar people from Your path and disbelieve Your Messengers. O Allah, cast fear into their hearts, create disunity among them, send Your punishment upon them, and add fear to their fear. O Allah, destroy the disbelievers among the People of the Book who bar people from Your path and disbelieve in Your Messengers. O Allah, cast fear into their hearts. O Allah, create disunity among them, send Your punishment upon them, add fear to their fear. O Allah, forgive the believing men and women, the Muslim men and women, reconcile between them, create harmony among them, and make their hearts like the hearts of the best of them. Enable them to give thanks for Your blessing that you have bestowed upon them, and to be faithful to Your covenant that You have made with them; and support them against Your enemies and their enemies, O God of truth.)”
It was narrated from ‘Umar himself that he used to say in the du‘aa’ of Qunoot:
“Allahumm aghfir lana wa li’l-mu’mineena wa’l-mu’minaati wa’l-muslimeena wa’l-muslimaat, wa allif bayna quloobihim wa aslih dhaata baynihim, wa’nsurhum ‘ala ‘aduwwika wa ‘aduwwihim. Allahumm al‘an kafarata ahl il-kitaab illadheena yasuddoona ‘an sabeelika wa yukadhdhiboona rusulaka wa yuqaatiloona awliya’aka. Allahumma khaalif bayna kalimatihim wa zalzil aqdaamahum wa anzil bihim ba’sak alladhi laa tarudduhu ‘an il-qawm il-mujrimeen.
Bismillah ir-rahmaan ir-raheem, Allahumma inna nasta‘eenuka wa nastaghfiruka wa nuthni ‘alayka wa la nakfuruka wa nakhla‘u wa natruku man yafjuruka.
Bismillah ir-rahmaan ir-raheem, Allahumma iyyaaka na‘budu wa laka nusalli wa nasjud, wa laka nas‘a wa nahfid, nakhsha ‘adhaabak al-jadda wa narju rahmataka, inna ‘adhaabaka bi’l-kaafireena mulhaq
(O Allah, forgive us, and the believing men and women, and the Muslim men and women.  Create harmony between them and reconcile between them, and support them against Your enemies and their enemies. O Allah, curse the disbelievers among the People of the Book who bar people from Your path and disbelieve in Your Messengers, and who fight Your close friends. O Allah, create division among them, shake the earth beneath their foot, and send down upon them Your punishment from which You do not spare the people who are evildoers.
In the name of Allah, the Most Gracious, the Most Merciful: O Allah, we seek Your help and Your forgiveness; we praise You and are not ungrateful to You, and we shun and reject those who rebel against You.
In the name of Allah, the Most Gracious, the Most Merciful: O Allah, You alone we worship, and to You alone we pray and prostrate, and for Your sake we strive. We fear Your stern punishment and we hope for Your mercy, our Lord, for Your punishment is inevitable for the disbelievers).”
This du‘aa’ was narrated by ‘Abd ar-Razzaaq in his Musannaf (4969); Ibn Abi Shaybah in his Musannaf (7027); and al-Bayhaqi in as-Sunan al-Kubra (2/210). This report was classed as saheeh by al-Bayhaqi following his narration of it, and also by Ibn al-Mulaqqin in al-Badr al-Muneer (4/371).
If the worshippers combine all these reports that were narrated from the Prophet (blessings and peace of Allah be upon him) in Qunoot al-Witr, and what was narrated from his companions (may Allah be pleased with them), this is a good thing, and there is nothing in that  which is too long or too difficult for people.
If they vary between these supplications, sometimes reciting one and sometimes reciting another, that is also good.  All these options are good, if Allah wills.
For more information, please see the answers to questions no. 14093 and 81083 .
And Allah knows best.

Praise be to Allah.Seeking knowledge in Islam is not only a human activity; rather it is an act of worship by means of which the Muslims seek to draw closer to their Lord, may He be glorified and exalted, and by means of which they seek reward with Him, may He be glorified, in the highest levels of Paradise, with the Prophets, the strong and true in faith (siddeeqeen), the martyrs and the righteous.
Because knowledge is an act of worship, the Muslims were keen to adhere to the laws of Allah when acquiring it and teaching it, knowing that Allah, may He be glorified and exalted, is watching every thought that crosses their minds and every inclination of their hearts, so that they would not drift away from the path of seeking knowledge only for the sake of Allah. One aspect of that is that the way in which knowledge was sought by Muslim women and young women must have been within the framework of Islamic rulings. At the same time, these rulings and guidelines did not prevent them from acquiring a high level of religious knowledge, as ‘Aa’ishah (may Allah be pleased with her) said: The best women are the women of the Ansaar. Shyness did not prevent them from seeking to acquire deep knowledge of religion. Narrated by Muslim (no. 322).
We may see – from the books of biographies of women, narrators of hadith and scholars – how the commitment to Islamic guidelines on the part of the female seekers of knowledge has many aspects, as follows:
Firstly:
The prohibition on travelling without a mahram is something on which there is consensus among the scholars, and some of the fuqaha’ and scholars of hadith did not make any exception except travelling for the obligatory Hajj and ‘umrah. So it is not known that any woman travelled long distances and exposed herself to the grave dangers that existed during those times except with a mahram, so that she would not be disobeying Allah in a matter in which she wanted to obey Him, and so that her efforts to seek knowledge would not backfire on her on the Day of Resurrection. See the answer to question no. 82392 .
Secondly:
With regard to mixing with men and men and women looking at each other, our righteous forebears, the fuqaha’ and scholars of hadith, were the furthest removed from that. In her pursuit of knowledge, the female scholar or seeker of knowledge must observe complete hijab, which includes the face and hands, or she must listen and speak from behind a curtain or partition, following the example of the Mothers of the Believers (may Allah be pleased with them). The Taabi‘een learned from the Mothers of the Believers everything that they narrated, hundreds of hadiths, from behind a partition, in response to the command of Allah, may He be glorified and exalted (interpretation of the meaning): “And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts” [al-Ahzaab 33:53].
This ruling was not only applicable to the Mothers of the Believers. al-‘Allaamah al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
The fact that Allah, may He be exalted, explained the reason for this ruling – which is the obligation of hijab – by saying that it was purer for the hearts of both men and women and offered protection against suspicion is a clear proof that this ruling is intended to be general in application. That is because none of the Muslims would say that anyone other than the wives of the Prophet (blessings and peace of Allah be upon him) did not have any need for their hearts to be more pure, or that the hearts of men are more free of suspicion than the wives of the Prophet (blessings and peace of Allah be upon him). End quote from Adwa’ al-Bayaan (6/242).
We have stated this previously in many answers on our website, including no. 46921 .
Thirdly:
Similarly, you will find in the books of biography many cases in which it is stated that listening was done from behind a curtain or partition, in obedience to the command of Allah, may He be glorified and exalted. The scholars of hadith said, in response to those who rejected the report that Muhammad ibn Ishaaq heard from Faatimah the wife of Hishaam ibn ‘Urwah: It may be that he heard from her with a partition between them in the absence of her husband. Adh-Dhahabi said: That is what one would expect of them, which is the way in which many of the Taabi‘een learned from the female Sahaabah. And it may be that he went to listen to her and he saw her and learned from her when he was still a minor. It is also possible that he learned from her when she had grown very old; that is possible because she was more than ten years older than Hishaam.
End quote from Siyar A‘laam an-Nubala’ (7/42):
In Musnad al-Imam Ahmad (33/401) it says: Some scholars of hadith came and asked for permission to visit Abu’l-Ashhab. He gave them permission to come in, and they said: Narrate to us. He said: Ask me something. They said: We do not have anything [in particular] to ask you about. His daughter said from behind the curtain: Ask him about the hadith of ‘Arfajah ibn As‘ad whose nose was cut off on the day of [the battle of] al-Kilaab. End quote.
Similarly, it was narrated from Imam Maalik (may Allah have mercy on him) that when the Muwatta’ was read to him, if the student made a mistake in the pronunciation, or added or omitted something, his daughter would knock on the door, and her father would say to the student: Go back and check, for you have made a mistake. And the student would go back and find the mistake. Al-Madkhal by Ibn al-Haaj (1/215).
It says in ad-Daw’ al-Laami‘ li Ahl al-Qarn at-Taasi‘ (12/22), in the biography of Haleemah, the daughter of Abu ‘Ali al-Mazmalaani, that she listened from behind the partition to [the book] Thamaaniyaat an-Najeeb when al-Jammaal al-Hanbali was teaching it.
Thus we can be certain that the way in which women sought Islamic knowledge was in accordance with Islamic etiquette. It is also an example of making sacrifices for the sake of acquiring knowledge, and achieving a high level of knowledge, as the books of history record the names of hundreds of women whose memory will live forever in this world and who played a role in Islamic history. For more information, we advise you to read the following books:
1.. ‘Inaayat an-Nisa’ bi’l-Hadith ash-Shareef. Mashhoor Hasan Salmaan.
2.. Juhood al-Mar’ah fi Nashr al-Hadith wa ‘Uloomihi. ‘Afaaf ‘Abd al-Ghafoor.
3.. Safahaat Mushriqah min ‘Inaayat al-Mar’ah bi Saheeh al-Bukhaari. Muhammad ibn ‘Azzooz.
4.. Dawr al-Mar’ah fi Khidmat al-Hadith fi’l-Quroon ath-Thalaathah al-Oola. Amaal bint Qardaash. Published in Silsilat Kitaab al-Ummah, Ministry of Awqaaf, Qatar, issue no. 70.
5.. Juhood al-Mar’ah ad-Dimashqiyyah fi Riwaayat al-Hadith ash-Shareef. Muhammad ibn ‘Azzooz.
6.. A‘laam an-Nisa’. ‘Umar Rida Kahhaalah.
7.. Foreword by Muhammad ibn ‘Azzooz, annotator of Tarqiyat al-Mureedeen bima tadammanathu Seerah as-Sayyidah al-Waalidah min Ahwaal al-‘Aarifeen. Al-Haafiz ‘Abd al-Hayy al-Kattaani.
8.. Chapter entitled Suwar min Seerah al-Muslimah al-‘Aalimah, in ‘Awdat al-Hijaab (2/580).
9.. Nisa’ sana‘na ‘Ulama’. Umm Isra’ bint ‘Arafah Bayyoomi.
10.. Jaami‘ Akhbaar an-Nisa’ min Siyar A‘laam an-Nubala’. Khaalid ibn Husayn.
And Allah knows best.