The Right Path: Du'ā Al-Qunūt

Wednesday, January 23, 2008

Du'ā Al-Qunūt

Du’ā Al-Qunūt in Solāt

Question: Were the Qunūt in Solāt and raising hand after ruku' was that the common practice of Prophet (Sallallāhu ‘alayhi wassallam) or was it exceptional as the situation arouses? The Amir of our Masjid said that Prophet (Sallallāhu ‘alayhi wassallam) once asked which of the solāt is best; He (Sallallāhu ‘alayhi wassallam) replied the one which has longer Qunūt.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

The Definition of Al-Qunūt

The Fuqaha’ defined Al-Qunūt as being obedient, humble, or the act of a long standing and in the context of solāt it implies a du’ā offered during that long stand after the rukū’ following the i’tidal in last rak’ah. The antecedents of definition is a Hadith narrated from Jabir bin ‘Abdullah (radiyallāhu’anhu), which says that the Prophet (Sallallāhu ‘alayhi wasallam) said: “The best of solāt is the long standing Al-Qunūt” (Muslim, 1257). The supplication or Du’ā al-Qunut is of three kinds: Qunūt Al-Nazilah, Qunūt Al-Witr, and Qunūt Al-Fajar.

When a calamity (nazilah) befalls the ummah, it is prescribed to say Du’ā Al-Qunūt after rising up from ruku’ in the last rak’ah of each of the five daily obligatory solāt, until Allāh relieves that calamity. Qunūt Al-Witr is said after the ruku’ in the final rak’ah.

[See: Tashih al-Du’ā’ by Shaykh Bakar Abu Zaid, p. 460]

Du’ā Al-Qunūt in Solātul-Fajar

Scholars differs in their opinion regarding Du’ā Al-Qunūt in Solāt Fajar. The Shāfi’ie School of Jurisprudence is of the opinion that it is Sunnah Ab’ad, which means it is not obligatory, but a highly recommended Sunnah to recite the Du’ā Al-Qunūt in Solāt Fajar after the ruku’ of the second rak’ah in Solāt Fajar. If one unconsciously omit it he has to do Sujud Sahwi. But, according to the majority of scholars there is no recitation of Du’ā Al-Qunūt in the Solāt Fajar except during the times of calamity. When a calamity occurs Du’ā Al-Qunūt is made in all The Five Daily Solāt Fardhu not merely in Solāt Fajar.

Abul Layth in “Seeking Ilm” wrote:

Imām An-Nawawī (rahimallāh) in his primer on Shafi’ie fiqh Al-Minhāj states:

“And the Qunut is a Sunnah when rising from the Ruku’ position in the second rak’ah of the Solat Fajar. And what is said is [the supplication],

“Allāhummahdini feeman hadayt, Wa ‘āfeeni feeman ‘āfayt, Wa tawallani feeman tawallayt, Wa bārik li feema ‘atayt, Wa qeeni sharra ma qadayt, Fa innaka taqdi wa la yuqdā ‘alāyk, Wa innahu lā yadzillu mañ wālayt, Wa lā ya ‘izzu man ‘ādayt, Tabārakta Rabbanā wa ta ‘ālāyt, La manja minka illa ilayk, [Imam Baihaqi adds: Falakalhamdu ‘ala māqadayt, Astaghfiruka wātubuilāyk. Wasallallāhu ‘ala Muhammadin Nabiyil ummi wa ‘ala ālihi wasahbihi wa sallam].

(O Allāh, guide me among those whom You have guided, and pardon me as those You have pardoned, and turn to me in friendship among those 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 humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You. [Imām Baihaqi (rahimallāh) adds: You are most blessed and upon you all the praise you had bestowed. I seek Your Forgiveness and repentance. And O Allāh! Send prayers on Muhammad the Unlettered Prophet and on the family and his companions])”

[Narrated by Abu Dawud, 1213; An-Nasā’ie, 1725; from Hasan ibn ‘Ali (radiyallāhu’anhu); classified as sahih]”

The Imām recites [the du’ā] in plural form, and what is correct (sahīh) is that it is Sunnah to Send Blessings (Salawāt) upon Rasūlullah (Sallallāhu ‘alayhi wa sallam) at the end of the supplication, and that the hands be raised, and that one does not wipe their face, and that the Imām says it aloud while the the one following says Amīn…” [Sirraj Al-Wahhaj ‘Ala Matn Al-Minhāj page 148: Dar-Al-Kutub Al-‘Ilmiyyah]

Imām Ahmad ibn Naqib Al-Misrī (rahimallāh) in his ‘Umdat As-Sālik, as translated by Shaykh Nuh Keller as ‘The Reliance of the Traveller’ stated:

“While performing the Solah Fajar it is sunnah to lift one’s hands and supplicate (Qunut) after straightening up from Ruku’ in the second rak’ah.

One says: “Allāhummahdini feeman hadayt, Wa ‘āfeeni feeman ‘āfayt, Wa tawallani feeman tawallayt, Wa bārik li feema ‘atayt, Wa qeeni sharra ma qadayt, Fa innaka taqdi wa la yuqdā ‘alāyk, Wa innahu lā yadzillu mañ wālayt, Wa lā ya ‘izzu man ‘ādayt, Tabārakta Rabbanā wa ta ‘ālāyt, La manja minka illa ilayk, [Imam Baihaqi (rahimallâh) adds: Falakalhamdu ‘ala māqadayt, Astaghfiruka wātubuilāyk. Wasallallāhu ‘ala Muhammadin Nabiyil ummi wa ‘ala ālihi wasahbihi wa sallam].

[Narrated by Abu Dawud, 1213; An-Nasa’ie, 1725; from Hasan ibn ‘Ali (radiyallāhu’anhu); classified as sahih]”

It is praiseworthy to add “wala ya’idzuman ‘adayt (and none is exalted who you are at enmity with)” .

If one is imām, one pluralizes the singular pronominal suffix so that, for example, ihdini becomes ihdinā and so forth. The words of this supplication are not set and may be accomplished by pronouncing any supplication or Qur’anic verse containing a supplication, such as the last verses of Al-Baqarah, though the above words are better. After this, one invokes the Blessing (Salawāt) on the Prophet (sallallāhu ‘alayhi wa sallam).

It is recommended to raise one’s hands throughout the supplication. One does not stroke the face or chest with one’s hands after the supplication.

The imām says the supplications aloud. The followers says, “Ameen” after each supplication that is audible to him and participates in the praises and so forth by responding with similar expressions. If the imām is inaudible, the follow himself says the supplication. When praying alone one says it to one’s self.” (page 147-148 )

This is the officially established view of the Shafi’ie School of Jurisprudence. What follows is the proof of the school for their view. May it be of benefit to the researcher and student of the noble Ash-Shāfi’īe School.

Proof 1:

1.1.Imām Ad-Daraqutni (rahimallāh) reports in his Sunan the following narrations:

Abu Ja’far Ar-Rāzī from Ar-Rabi’ ibn Anas from Anas ibn Mālik (radiyallāhu ‘anhu) said:, “Rasūlullāh (Sallallāhu ‘alayhi wa sallam) never ceased making Qunut in Solāt Fajar until he left the world.”

1.2.In another wording via a different chain up to Abu Ja’far Ar-Rāzī:

From Anas ibn Mālik (radiyallāhu ‘anhu) who said: “The Prophet (Sallallāhu ‘alayhi wa sallam) made Qunut [Nazilah] one month, supplicating against them (i.e. the enemies), then he left that, but as for in the Solat Fajar, he never ceased performing [the Qunut] until he left the earth.” [Daraqutni comments: “This is the wording of (Abu Bakar) An-Naysaburī”]

1.3.In another narration from Ar-Rabi’ ibn Anas, who says:

“We were sitting with Anas [ibn Mālik (radiyallāhu’anhu)] and it was said to him that Rasulullah (Sallallāhu ‘alayhi wa sallam) only performed Qunut [Nazilah] for one month [then ceased]. So, he [Anas ibn Mālik (radiyallāhu’anhu)] said, ‘Rasūlullāh (Sallallāhu ‘alayhi wa sallam) never ceased performing Qunut in the Solāt Fajar until he left this world.’”

This narration is recorded by Imām Ahmad (rahimallāh) in his Musnad and Ibn Hajar al-Haytami al-Makki (rahimallāh) in Talkhīs Al-Habīr commented, “Its men are trustworthy.” See: Al-Majma’ 2/142 ) Abdur-Razzāq in his Musannaf (4963 ), Hilyat Al-Awliya’ 9/57, Al-Bayhaqi (rahimallāh) in his Al-Kubra, Al-Hākim (rahimallāh) in his Mustadarak who said, “It is Sahih upon the conditions of Al-Bukhārī and he did not report it with this wording.” Adh-Dhahabi agreed.

The disagreement regarding this chain from Abu Ja’far Ar-Rāzī from Ar-Rabi’ ibn Anas stems from some scholars weakening Abu Ja’far Ar-Rāzī.

Ibn Hajar al-Haytami al-Makki (rahimallāh) in Talkhīs Al-Habīr says the following concerning him:

“ ‘Abdullāh ibn Ahmad reports from his father [ Imām Ahmad (rahimallāh) ] that he said, “He is not strong.” Ibn Abi Maryam reports from Ibn Ma’īn that he (Abu Ja’far Ar-Rāzī) was “Impeccably trustworthy (thiqah), though made mistakes.” Ad-Dawri stated, “Impeccably trustworthy, though he (Abu Ja’far Ar-Rāzī) mingled his narrations when reporting from Al-Mughīrah.” (See Tārīkh Ad-Dawrī 4/358) As-Sājī said, “Honest, but not muttaqin in narrating.” (Tārīkh Al-Baghdād ) ‘Abdullah ibn Ali ibn Al Madīnī reported from his father that he said that he (Abu Ja’far Ar-Rāzī) was like Musa ibn Ubaidah, he (Abu Ja’far Ar-Rāzī) mingled what he reported from Al-Mughīrah. Muhammad ibn Uthman ibn Abi Shaybah reported from ‘Ali ibn Al-Madinī that he said, “Thiqah”. I say: ‘Muhammad ibn Uthman is weak and the report from ‘Abdullah is stronger from his father. Abu Zura’ah said, “Many mistakes. Amru ibn ‘Ali said, “Sadūq (honest), had mistakes in memorizing, and more than one declared him thiqah (trustworthy).”

Hāfiz ibn Hajar al-Haytami (rahimallāh) continues to say:

“And we have found a witnessing report for this narration:

It was reported by Al-Hasan ibn Sufyan from Ja’far ibn Mihran from Abdul-Wārith from ‘Amru ibn Ubaid from Al-Hasan from Anas bin Mālik (radiyallāhu’anhu) who said:

‘I solat with Rasūlullāh (Sallallāhu ‘alayhi wa sallam) and he never ceased making Qunut in the Solāt Fajar until he departed. And [I also solat] behind Abu Bakar (radiyallāhu’anhu)and he did that as well, and behind ‘Umar Ibn Al-Khattab (radiyallāhu’anhu)and he did that as well.”

Hāfiz ibn Hajar al-Haytami (rahimallāh) continues by saying that some deem this narration authentic, although he does not believe it to be so, as ‘Amru ibn Ubaid is from the leaders of the Qadariyyah and he is ‘Amru ibn Ubaid, and his hadith are not standing as proof.”

Before moving to the witnessing report, we must review the original narration from Abu Ja’far Ar-Rāzī from Ar-Rabi’ ibn Anas. Many quotes were left out by Hāfiz ibn Hajar al-Haytami (rahimallāh) in his review of Abu Ja’far Ar-Rāzī in his Talkhīs. Yet in his Tahthīb At-Tahthīb we find many statements of praise that have been dropped by him here, such as a report from Imām Ahmad (rahimallāh) from his relative Hanbal states, “Sālih Al-Hadīth (good in hadith).” Ishāq ibn Mansūr reports from Ibn Ma’in that he said, “He (Abu Ja’far Ar-Rāzī) was thiqah and from Khurasān coming from Ar-Ra’y and he died in it.” Ibn ‘Ammār Al-Mawsūlī grades him “Impeccably trustworthy (thiqah)” without criticism. Abu Hātim said, “Thiqah, Sadūq (honest), Sālih Al-Hadīth.” Ibn ‘Adi concluded regarding him, “For him (Abu Ja’far Ar-Rāzī) there are good narrations. The people (i.e. the scholars) reported from him. The general mass of his narrations are established (mustaqīmah), and I hope there is nothing wrong with him.” Ibn Sa’ad declared him impeccably trustworthy (thiqah). Al-Hākim declared him thiqah (trustworthy). Ibn Abdul-Barr stated, “According to them (i.e. the scholars), he (Abu Ja’far Ar-Rāzī) is thiqah (trustworthy), a scholar of tafsir of the Qur’an.” (Tahthib At-Tahthib entry no.9359) Ibn Hajar (rahimallāh) in his Taqrīb states that he was honest (sadūq), made mistakes in memorization specifically from Al-Mughīrah.

Al-Hākim , Adh-Dhahabi, and Al-Haythamī concluded that this hadith was authentic. It is clear that the later scholars saw that he (Abu Ja’far Ar-Rāzī) did not have many mistakes, and the ones that he (Abu Ja’far Ar-Rāzī) did were from Al-Mughīrah, not from Anas bin Mālik (radiyallāhu’anhu). Their grading seems correct, and Allāh knows best.

As for the supporting narration that included Amru ibn ‘Ubaid then it seems the scholars abandoned him because he called to bid’ah as he was a Mu’tazili Qadari. There is consensus that he is to be abandoned as mentioned by Hafidz Al-Arna’ut in his gloss of The Taqrib.

There is another supportive chain for this narration reported by Imām Al-Bayhaqī (rahimallāh) in his Sunan Al-Kubra though in its chain is Ismā’īl ibn Muslim Al-Makkī. Imām Al-Bayhaqi (rahimallāh) says, “It is also reported by Ismā’īl ibn Muslim Al-Makkī and ‘Amru ibn ‘Ubaid from Al-Hasan from Anas bin Malik (radiyallāhu’anhu) except that we do not seek support with Isma’īl or ‘Amru ibn ‘Ubaid.” One should note though that Isma’īl is not as weak as ‘Amru ibn ‘Ubaid according to Abu Hātim. Hāfiz ibn Hajar al-Haytami (rahimallāh) records in his Tahthib the following, “Abu Hātim said, ‘He (Ismā’īl ibn Muslim Al-Makk) is weak in hadith and mingled narrations (mukhtalt). Ibn Abi Hātim said, ‘I asked my father, Is he (Ismā’īl ibn Muslim Al-Makk) more liked to you than ‘Amru ibn ‘Ubaid? He said, “They are both weak, though Isma’il is weak in hadith, but not abandoned in hadith, record his narrations.”

Proof 2:

Al-Bukhāri in his Sahih, Ahmad in his Musnad, An-Nasā’īe, Ibn Mājah, Al-Bayhaqī and others (rahimahullāh) report from Ibn ‘Umar (radiyallāhu’anhu) that he heard Rasūlullāh (Sallallāhu ‘alayhi wa sallam) making du’a (Qunut) after raising from ruku’ against the munāfiqīn (hypocrites). Then Allāh revealed:

“Not for thee, (but for Allāh), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.” [Surah Ali-‘Imran, 3:128].

The opponents of Qunut in Solat Fajar say that this verse [Surah Ali-‘Imran, 3:128] told the Prophet (Sallallāhu ‘alayhi wa sallam) to cease performing it. However, the Shāfi’īe’s view, what was abrogated was the making du’ā against the hypocrites and Mushrikīn, not the actually performance of Qunūt in Fajar. So in this narration is proof that the Prophet (Sallallāhu ‘alayhi wa sallam) performed Qunut in Solatul Fajar.

Proof 3:

A similar narration was reported by the companion Khufāf ibn ‘Aymā` (radiyallāhu’anhu) from Ahmad, At-Tahawī, Al-Bayhaqī and others(rahimahullāh) .

Proof 4:

Muhammad ibn Nasr in his Mukhtasar Qiyām Al-Layl wa Qiyām Ar-Ramadhān (1/135) reports the following narration:

Muhammad ibn Rāfi’ from Abdur-Razzāq from Ibn Jurayj from Muhammad ibn ‘Ali [Al-Hanafiyyah (the son of Ali ibn Abi Tālib) by his wife Khawlah binti Ja’far of Bani Hanifah] who heard from Ibn ‘Abbas (radiyallāhu’anhu) said: “ The Prophet (Sallallāhu ‘alayhi wa sallam) would make Qunut in the Solat Fajar and in Solat Witr within the night.”

Imām Al-Bayhaqi (rahimallāh) in his Sunan narrated from Ibn ‘Abbas (radiyallāhu’anhu) and Muhammad ibn ‘Ali Al-Hanafiyyah (the son of Ali ibn Abi Tālib by his wife Khawlah binti Ja’far of Bani Hanifah) the above through Ibn Jurayj from Abdur Rahman ibn Hurmuz from Baryd bin Abi Mayam that he heard Ibn Abbas (radiyallāhu’anhu) and Muhammad ibn Ali ibn Al-Hanafiyyahin Khayf saying:

“The Prophet (Sallallāhu ‘alayhi wa sallam) would make Qunut in the Solat Fajar and in the Solat Witr of the night with the following words: “Allāhummahdini feeman hadayt, Wa ‘āfeeni feeman ‘āfayt, Wa tawallani feeman tawallayt, Wa bārik li feema ‘atayt, Wa qeeni sharra ma qadayt, Fa innaka taqdi wa la yuqdā ‘alāyk, Wa innahu lā yadzillu mañ wālayt, Wa lā ya ‘izzu man ‘ādayt, Tabārakta Rabbanā wa ta ‘ālāyt, La manja minka illa ilayk.

Imām Al-Bayhaqī (rahimallāh) stated that this hadith was Sahīh.

This hadith was also reported in the Musannaf of Abdur-Razzāq in The Book Of Witr, chapter on Qunut, hadith 4907. These narrations were also reported by Hāfiz ibn Hajar al-Haytami (rahimallāh) in his Talkhīs [Narration numbers 1268-1269 printed by Adwa' - As-Salaf Editor Dr. Muhammad Ath-Thānī ibn Umar ibn Musā]

Proof 5:

Bara’ ibn ‘Azib (radiyallāhu’anhu) reported the following:

“The The Prophet (Sallallāhu ‘alayhi wa sallam) would make Qunut in the Solat Fajar and in Al-Maghrib.”

Also, Imām Al-Hāzimī Al-Hamdhānī Ash-Shāfi’īe narrates in his tome, “Al-‘Itibār fin-Nāsikh wal-Mansūkh” a work explaining the abrogated and abrogating reports, the following chain:

“ [...] Sulaymān ibn Ahmad from Ya’qub ibn Is-Hāq Al-Makhramī from ‘Ali ibn Bahr ibn Bari from Muhammad ibn Anas from Tarif bin Mutrif from Abil-Jahm from Al-Barā’ ibn ‘Azib who said that the The Prophet (Sallallāhu ‘alayhi wa sallam) would not make one of the obligatory solat except that he would make Qunut in it.”

Hāzimi states that Sulaymān (i.e. At-Tabarānī) stated, “only Muhammad ibn Anas reported this from Mutarrif.” The editor, Shaykh Ahmad Tantāwī Jawharī Musaddad grades this particularly chain “Hasan” in his gloss of Hāzimi’s work. The Shaykh also quotes this narration via a different chain from Ad-Dāraqutni in his chapter “The Description of the Qunut” in his Sunan, quoting Hāfiz ibn Hajar al-Haytami (rahimallāh) as saying, “It is reported by At-Tabarānī in Al-Awsat and its men are all trustworthy.”

The opponent of Qunut cited a narration from Abu Malik al-Ashja’i ,who said: “My father solat behind the Prophet (Sallallāhu ‘alayhi wa sallam) when he was sixteen years old, and he solat behind Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu’anhum). I asked him, ‘Did they make the Qunut’?’ He said, ‘No, son, it is something that has been innovated’.” This is related by Ahmad, an-Nasa’ie, Ibn Mājah, and at-Tirmidzi who calls it sahih. Anas bin Malik (radiyallāhu’anhu) said that the Prophet (sallallāhu ‘alayhi wasallam) would not make the Qunut in Solat Fajar unless he was supplicating for a people or supplicating against a people. This is related by Ibn Hibban, Al-Khatib, and Ibn Khuzaimah who said it is sahih.

The opponent of Qunut cited also a narration that Az-Zubair, Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu’anhum) did not make the Qunut in the Solat Fajar. This is the opinion of the Hanafiyyah, the Hanbaliyyah, Ibn al-Mubarak, al-Thawri, and Ishaq.

Imām Al-Bayhaqi (rahimallāh) of Shafi’e school states regarding the father of Abu Malik Al-Ashja’i : “Tariq ibn Ashim Al-Ashja’i (the father of Abu Malik Al-Ashja’i) did not preserve this from those whom he mentioned. He personally saw this as an innovation, though it has been preserved by other than him, so the Hukm (ruling) is for those who did preserve it.” [Sunan Al-Kubrā]

The opponent of Qunut cited also a narration Anas bin Malik (radiyallāhu’anhu) said that the Prophet (Sallallāhu ‘alayhi wa sallam) would not make the Qunut in Solat Fajar unless he was supplicating for a people or supplicating against a people. This is related by Ibn Hibban, al-Khatib, and Ibn Khuzaimah who said it is sahih.

In the view of the Shafi’ies, what is stronger, is the narration that Anas bin Malik (radiyallāhu’anhu) saw the Prophet (Sallallāhu ‘alayhi wa sallam) making Qunut in Solat Fajar, and did not stop doing this until he died. The above athar does not disprove the fact that the Prophet (Sallallāhu ‘alayhi wa sallam) did make Qunut in Solat Fajar, in fact, it supports their opponent’s argument.

There is also an athar from Ibn ‘Abbas (radiyallāhu’anhu) that said Qunut in Solat Fajar is a bid’ah that is found in the Sunan of Ad-Daraqutni, the chain is weak due to Abu Layla being abandoned in hadith according to Al-Bayhaqi (rahimallāh).

And as Imām Al-Bayhaqi (rahimallāh) stated, “And we have reported that Ibn ‘Abbas (radiyallāhu’anhu) did in fact make Qunut in Solat Fajar!”

There is yet another athar utilized by the opponents of Qunut in Solat Fajar and that is via Umm Salamah, as is reported by Ibn Mājah, Ad-Dāraqutni, Al-Bayhaqi. Ad-Dāraqutni stated regarding its chain, “Muhammad ibn Ya’ala and ‘Anbasah [are in the chain], and ‘Abdullah ibn Nafi’ are all weak. Furthermore, Nafi’ did not hear from Umm Salamah.

To this hadith the late Shaykh Abil-Faydh Al-Ghumāri states in his “Al-Hidayah fi takhrij Al-Bidaayah” that it is null and a fabrication! [Vol. 3 page 81 publisher 'Aalim Al-Kutub]

From The Rightly Guided Khulafā’:

As for the claim that the rightly guided Caliphs did not perform Qunut in Solat Fajar, then such is incorrect in the view of the Shafi’iyyah.

Hāfiz ibn Hajar al-Haytami (rahimallāh) in his Talkhīs Al-Habīr reports the following narrations:

1. From Al-‘Awwām ibn Hamzah who said, “I asked Abu Uthmān regarding the Qunūt in the Solat Fajar. He said, “[Do it] After Ruku’.” I said, “From whose authority?” He said, “From Abu Bakar, Umar and Uthmān!” (Reported by Imām Al-Bayhaqi in his Sunan Al-Kubra 2/202)

2. From the path of Qatādah from Al-Hasan from Abi Rāfi that ‘Umar (radiyallāhu’anhu) would make Qunut in The Solat Fajar. (Ibid. 2/208)

3. From Hammad from Ibrahim from Al-Aswad who said, “I solat behind ‘Umar (radiyallāhu’anhu) as a resident and while traveling and he would only make Qunut in Solat Fajar. (ibid)

4. And also reported with an authentic chain (sahīh) from ‘Abdullāh ibn Mu’qil ibn Muqrin who said, “ ‘Ali (radiyallāhu’anhu) would make qunut in Solat Fajr.” This was also reported by Imām Ash-Shāfi’īe (rahimallāh) himself. (See:Ma’rifatus-Sunan wal-āthār #’s 968-969)

These are the majority of the proofs presented by the Shafi’ie imāms in defense of their verdict that Qunut in Solat Fajar is a sunnah. May Allāh bless our beloved Prophet Muhammad, his family, his companions, and his followers. Amin!

[See SeekingIlm , May 13th, 2008 , Shafi’ie Fiqh ]

Qunūt During Solāt Al-Witr

It is part of Sunnah to supplicate with qunut in the Solat. Du’ā Al-Qunūt is recited in the final rak’ah of al-Witr. In the Ramadhān Du’ā Al-Qunūt is recited in Qiyam Ramadhān (Tarāwih) in the final rak’ah of Solah Witr from the sixteen nights onwards.

Ahmad, At-Tirmidzi, An-Nasā’ie, Abu Dawud, Ibn Mājah, and others record that Al-Hassan Ibn ‘Ali (radiyallāhu’anhu) said: “The Messenger of Allah (Sallallāhu ‘alayhi wa sallam) taught me the [following] words to say in the Solāt Witr :

“Allāhumma ihdini fīman hadayt, wa ‘āfini fīman ‘āfayt, wa tawallani feeman tawallayt, wa bārik li fīma a’tayt, wa qini sharra ma qadayt, fa innaka taqdi wa la yuqda ‘alayk, wa innahu lā yadzillu mañ wālayt, wa lā ya’izzu man ‘ādayt, tabārakta Rabbanā wa ta’ālayt, La manja minka illa ilayk (O Allāh, guide me among those whom You have guided, pardon me among as those You have pardoned, turn to me in friendship among those 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 did not humiliate whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety except with You).”

At-Tirmidzi grades this hadith as hasan, and says: “... nothing is known from the Prophet (Sallallāhu ‘alayhi wasallam) concerning qunut more authentic than that.” While An-Nawawi (rahimahullāh) commenting on its status said: “Its chain is sahih”. Ibn Hazm (rahimahullāh) has some reservations about its soundness, but said: “This hadith, although it is not one that can be used as a proof, is all that we have from the Prophet (Sallallāhu alayhi wa sallam), and a weak hadith is dearer to me than mere opinion.” Imam Ahmad (rahimahullāh) says this is also the view of Abu Musa, Ibn Mas’ud, Ibn ‘Abbas, Al-Bara’, Anas, Al-Hassan Al-Basri, ‘Umar Ibn ‘Abdul ‘Aziz, Al-Thawri, Ibn Al-Mubarak, and the Hanafi School. This, An-Nawawi (rahimahullāh) says: “gives credibility to the report”.

In another narration by Imām Al-Baihaqi (rahimahullāh) the Du’ā Al-Qunūt is with an addition after “La manja minka illa ilayk”:

“Falakalhamdu ‘ala mā qadayt, Astaghfiruka wā atubuilaik Wa sallallāhu ‘ala Muhammadin Nabiyilummi wa’ala ālihi wasahbihi wa sallam (You are most blessed and upon you all the praise you had bestowed, I seek forgiveness from Allāh and I repent to Him. And O Allāh! Send prayers on Muhammad the Unlettered Prophet and on the family and his companions)”

[See: Tashih al-Du’a by Shaykh Bakar Abu Zaid, p. 460)]

It was narrated from ‘Ali Ibn Abi Tālib (radiyallāhu’anhu) that the Prophet (sallallāhu ‘alayhi wasallam) used to say at the end of Witr:“Allāhumma inni a ‘udzu bi ridāka min sakhatika wa bi mu ‘āfātika min ‘uqubatika wa a ‘udzu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsik (O Allāh, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.) ”

[Narrated by At-Tirmidzi, 1727; Sahih Abi Dawud, 1282: classified as sahih]

Then one should send blessings (salawāt) upon the Prophet (Sallallāhu ‘alayhi wasallam) as it was narrated that some of the Sahābah (radiyallāhu’anhum) – including Ubayy ibn Ka’ab and Mu’adz al-Ansari (radiyallāhu’anhu) – did that at the end of Qunūt Al-Witr.

[See: Tashih al-Du’a by Shaykh Bakar Abu Zaid, p. 460)]

Ash-Shafi’ie (rahimahullāh) and others are of the opinion that the Qunut in The Solah Witr should be made during the latter half of the month of Qiyam Ramadhān. This is based on what Abu Dawud records that, ‘Umar Ibn Al-Khattab (radiyallāhu’anhu) convoked the people in prayer, under the leadership of Ubayy Ibn Ka’ab (radiyallāhu’anhu), and they prayed together for twenty nights, and he did not make the Qunut except for during the latter half of the month of Ramadhān. It is moreover related that Muhammad Ibn Nasr asked Sa’id Ibn Jubair about the Qunut in the Witr prayer. Sa’id answered: “‘Umar (radiyallāhu’anhu) sent an army which suffered serious setback that caused ‘Umar (radiyallāhu’anhu) to be alarmed, so, when it was the latter half of Ramadhān, he made the Qunut to supplicate for them.”

It was narrated that ‘Umar Al-Khattāb (radiyallāhu’anhu) recited Al-Qunūt with the additional words as following:

“Allāhumma inna nasta’īnuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa lā nakfuruka. Allāhumma iyyāka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’ā wa nahfid. Narju rahmataka wa nakhsha ‘adzabaka, inna ‘adzabaka al-jadd bil kuffāri mulhaq. Allāhumma’adhdzib il-kafarata ahl al-kitāb alladhīna yasuddūna ‘an sabīlik’(O Allāh, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allāh, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allāh, punish the infidels of the People of the Book who are preventing others from following Your way).”

[ Al-Baihaqi, 2/210; classified as sahih]

Supplications after the Solāt Witr

It is preferred for a person to say after the Taslim: “Subhānal-Malik il-Quddus (Glory be to the Master), the Holy,” three times aloud, saying the third time: “Rabbul malā ikatu warruh (Lord of the angels and the souls).”

In a narration Rasūlullāh (sallallāhu ‘alayhi wasallam) would say after Salam: “Subhānal-Malik il-Quddus, subhān il-Malik il-Quddus, subhān il-Malik il-Quddus (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time. [Narrated by, Abu Dawud, al-Nasā’ie (1699) and classified as hasan by al-Albāni in Sahih Sunan al-Nasā’ie; See Zaad Al-Ma’ād by Ibn Al-Qayyim, 1/337].

Abu Dawud and Nasa’ie recorded that Ubayy ibn Ka’ab (radhiyallāhu’anhu) said: “The Prophet (Sallallāhu ‘alayhi wa sallam) would recite al-A’la and al-Kāfirun in The Solah Witr. When he made the taslim, he would say: “Rabbul malā ikatu warruh (Glory be to the Master, the Holy)' three times, prolonging the third repetition and saying it aloud.” This is the wording in which an-Nasa’ie recorded it. Ad-Daraqutni has the addition: “And he would say, “Rabbul malā ikatu warruh (Lord of the angels and the souls).”

Rasulullah (Sallallāhu ‘alayhi wasallam) would then make supplications.

According to what Ahmad, Nasa’ie, Abu Dawud, Ibn Majah, and at-Tirmidzi recorded from ‘Ali ibn Abi Tālib (radiyallāhu’anhu) that the Prophet (sallallāhu ‘alayhi wasallam) used to say at the end of Witr:

“Allāhumma inni a’udzu bi ridāka min sakhatika wa bi mu’āfātika min ‘uqubatika wa a’udzu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika” (O Allāh, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.)

[See: Tashih al-Du’a by Shaykh Bakar Abu Zaid, p. 460)]

Qunūt Al-Nazilah

When Muslims faced with calamities it is a Sunnah to recite Qunūt Al-Nazilah all the five daily Obligatory Solāt.

Sheikh Sayyid Sabiq (rahimahullāh) states: It is proven that it is Sunnah to recite Al-Qunūt aloud in the Five Daily Obligatory Solāt at the times when Muslims are faced with calamities.

[Fiqh Us-Sunnah]

‘Abdullah Ibn ‘Abbās (radiyallāhu’anhum) narrated: “The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) performed the Qunūt continuously for one month in the Solāt Dzuhur, ‘Asar, Maghrib, ‘Isyā’, and Fajar. He would do so at the end of every Solāt, in the last rak’ah after he had said "Sami ‘Allāhu liman hamidah”, Rasūlullāh (Sallallāhu ‘alayhi wasallam) would supplicate against some of the tribes of Banu Sulaim: Ri’il, Dhakwan, and ‘Usiyyah. Those that behind him would say: “Āmīn.””

[Recorded by Abu Dawud; Ahmad who adds: these three tribes had killed the emissaries that the Prophet (Sallallāhu ‘alayhi wasallam) sent to them. Ikrimah said: "That was the beginning of the Qunūt”]

Abu Salamah Bin Abdul-Rahman heard Abu Hurayrah (radiyallāhu’anhu) said: “ (When) Allāh Messenger (Sallallāhu ‘alayhi wasallam) (wished to invoke curse or blessing on someone, he would do so at the end) of recitation in the dawn solāt, when he had pronounced ‘Allāhu Akbar’ (after ruku’) and then lifted his head (saying ): "Sami ‘Allāhu liman hamidah”; ‘Rabbanā Lakal-hamd’, he would stand up and say: “[O Allāh!] Save: Al-Walid Ibn Al-Walid, Salamah Ibn Hisham and ‘Ayyash Ibn Abi Rabi’ah, and the helpless among the believers. O Allāh! Trample the tribe of Mudar severely; O Allāh! Send upon them famine similar (to the drought) of Yusuf." O Allāh! Curse them Lihyan, Ri’il, Dhakwan, Usayyah for they disobeyed Allāh and His Messenger.” (The narrator adds): Then the news reached us Rasūlullāh (sallallāhu ‘alayhi wasallam) abandoned this when this verse was revealed: "It is no concern at all of thee [Muhammad] whether He relents toward them or punishes them, for they are evildoers" (Al-‘Imran: 128)

[Recorded by Muslim (1428), Ahmad, Al-Bukhari and Abu Dawud]

Qunūt Al-Nazilah should supplicated appropriate to the situation, even today as it was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) Ibn Al-Walid, Salama bin Hisham and Ibn Rabi’ah were imprisoned by the Kuffar Makkans and put to under unspeakable torture when converted to Islam. Mudar was a tribe which was a staunch enemy of Islam and perpetrated atrocities upon Muslim. Lihyan killed six reciters of Qur’an sent to invite Islam. Ri’il, Dhakwan and Usayyah were the tribe that killed seventy eminent reciters of Al-Qur’ān at Birr Ma’unah in 4H sends to preach Islam; while the oppressed believers that were the Muslim put under atrocities.

The verse does not imply that invoking of curse upon enemy has been forbidden, but Allāh comforted the Prophet (Sallallāhu ‘alayhi wasallam). Allāh knows the plan to bring sinners to repentance and to teach them righteousness or punish them for their misdeeds.

It was narrated that ‘Umar Al-Khattāb (radiyallāhu’anhu) recited Al-Qunūt with the additional words as following:

“Allāhumma inna nasta’īnuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa lā nakfuruka. Allāhumma iyyāka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’ā wa nahfid. Narju rahmataka wa nakhsha ‘adzabaka, inna ‘adzabaka al-jadd bil kuffāri mulhaq. Allāhumma ‘adhdzib il-kafarata ahl al-kitāb alladhīna yasuddūna ‘an sabīlik’(O Allāh, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allāh, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allāh, punish the infidels of the People of the Book who are preventing others from following Your way).”

[Narrated by Al-Baihaqi, 2/210; classified as sahih]

Meanwhile Al-Albāni (rahimahullāh) said: This was reported from ‘Umar Ibn Al-Khattab (radiyallāhu’anhu) concerning Qunūt in Solah Fajar and it seems that this Qunūt is Qunūt Al-Nazilah (Qunūt at times of calamity) as is indicated by his praying against the kuffār.] [Al-Irwa’, 2/170]

How to Perform the Qunūt

It is permissible to make the Qunūt before going into ruku’, or it may be recited when one stands up straight after the ruku’. It is permissible to raise the hands but did not wipe their faces after reciting Du’a Al-Qunūt.

Humaid (radiyallāhu’anhu) says: “I asked Anas bin Mālik (radiyallāhu’anhu): ‘Is the Qunūt before or after the ruku'?' He said: ‘We would do it before or after.’” This was related by Ibn Mājah and Muhammad Ibn Nasr. In ‘Fathul-Bāri’, Ibn Hajar Al-‘Asqalani (rahimahullāh) comments that its chain is faultless.

If one makes the Qunūt before the ruku’, one should make the takbir and raise one's hands after the recital; and similarly make another takbir after the Qunūt, and then ruku’. This has been related from some companions.

Some scholars hold that it is preferable, and correct to raise one’s hands in supplication during the Qunūt, while others disagree. As to wiping face with hands after the Qunūt, Imām Al-Baihaqi (rahimahullah) held: “It is preferred not to do so and to confine one's self to what the early generations did. They raised their hands but did not wipe their faces during the solāt.”

Making Du’ā Al-Qunūt with additional words

Imām An-Nawawi (rahimahullāh) said: “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any du’ā may be said.” [Al-Majmu’ (3/497)]

A Hadith narrated from Jabir bin ‘Abdullah (radiyallāhu’anhu), which says that the Prophet (Sallallāhu ‘alayhi wasallam) said: “The best of Solāt is the long standing Al-Qunūt” [Muslim (1257)]

Al-Nawawi (rahimahullāh) also said: “What is meant by Qunūt here is the standing, according to the consensus of the scholars, as far as I know.”

Prologue:

If ‘a long standing’ at that point in solāt is indeed a Qunūt by definition then it would be worthy to recite a du’ā with its content indicating of Tawhid and submission to Allāh Almighty. In a narration An-Nu’man bin Bashir (radiyallāhu’anhu) who reported that the Prophet (Sallallāhu ‘alayhi wasallam) said, “Du’ā is worship.” [Abu Dawud]. Thus it would be appropriate the time for the ‘long standing’ is filled with a du’ā as today, many parts of the world are in turmoil affecting the ummah which warrants a du'a or Qunūt Al-Nazilah, by its fellow ummah.

Abu Darda’ (radiyallāhu`anhu) reported: The Messenger of Allah (Sallallāhu `alayhi wa sallam) said: “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: ‘Ameen! May it be for you, too’.” [Muslim].

Messenger of Allah (Sallallāhu `alayhi wasallam) said: “Allah shows compassion only to those among His slaves who are compassionate”. [Al-Bukhari and Muslim]

The Prophet (Sallallāhu `alayhi wasallam) said “The parable of the believers with respect to their love, mercy and compassion for one another is like that of the body: if one of its limbs is hurting, the remainder of the body is afflicted by sleeplessness and fever.” [Sahih Muslim]

Anas bin Malik, (radiyallahu 'anhu), reported that the Prophet, (Sallallahu ‘alayhi wasallam), said: "None of you truly believes (in Allah and in His religion) until he loves for his brother what he loves for himself" [Al-Bukhari and Muslim]

Hence, Imām Shāfi’ie (rahimahullah) is justified in his view in categorizing Du’ā Al-Qunūt as a Sunnah Ab’adh binding the ummah.

The Du'a Al-Qunut in the Solat Al-Fajar is one of the issues of the differences of opinion, and the correct approach is one can either observe it or leave it in accordance with their school.

And Allāh Almighty knows best.

[Adapted from Seeking Ilm and Islam Q&A (Fatwa No 20031)]

Description of the Prophet’s Solāt