Du'ā Al-Qunūt

Du'ā Al-Qunūt in Solāh

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 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 raka'ah. The antecedents of definition is a Hadith narrated from Jabir bin ‘Abdullah (radiyallāhu’anhu), which says that the Prophet (Sallallāhu ‘layhi 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 raka’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 raka’ah.

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

Du’ā Al-Qunūt in Solātul-Fajar

Some scholars differs in their opinion regarding Du’ā Al-Qunūt in Solāh Fajar. The Shāfi’ie School of Jurisprudence is of the opinion that it is Sunnah Ab’ad, a highly recommended Sunnah to recite the Du’ā Al-Qunūt in Solāh Fajar after the ruku’ of the second raka’ah. If one unconsciously omit it one need to do Sujud Sahwi. And according to the majority of scholars there is no Du’ā Al-Qunūt in the Solāh Fajar except during times of calamity, in which case it may be made in the five daily solāt. 

The first view stem from the reports by Abu Mālik Al-Ash’ari (radiyallāhu’anhu) and Anas Ibn Malik (radiyallāhu’anhu).

Abu Mālik Al-Ash’ari (radiyallāhu'anhu) said: "My father prayed behind the Prophet (Sallallāhu `alayhi wasallam) when he was sixteen years old, and he prayed behind Abu Bakar, ‘Umar, and 'Uthman (radiyallāhu’anhum). I asked him, 'Did they make the Qunūt?' He said, 'No, son, it is something that has been innovated."' This is recorded by Ahmad, An-Nasā'ie, Ibn Mājah, and At-Tirmidzi called it sahih.

Anas Ibn Mālik (radiyallāhu’anhu) said:  “The Prophet (Sallallāhu `alayhi wasallam) would not recite the qunūt in Solāh Fajar unless he was supplicating for or against a people.” This is recorded by Ibn Hibban, Al-Khatib, and Ibn Khuzaimah who said it is sahih.

It is related that Az-Zubair, Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu’anhum) did not make the Qunūt in the Solāt Fajar. This is also the opinion of the Hanafis, the Hanbalis, Ibn Al-Mubarak, Al-Thawri, and Ishaq.

According to the  Shāfi’ie School of Jurisprudence that it is a Sunnah Ab’adh to recite Du’ā Al-Qunūt after the ruku' of the second raka'ah in the Solāh Fajar on the basis hadiths of Anas Ibn Mālik and Khalifah ‘Umar Ibn Al-Khattab (radiyallāhu'anhum) offered it in Solāh Fajar.

Firstly, Ibn Sireen narrated that Anas Ibn Mālik (radiyallāhu'anhu) was asked:”Did the Prophet (Sallallāhu 'alayhi wasallam) make the Qunūt in the Solāt Fajar?" He answered:”Yes." They asked him: "Before the ruku' or after it?" He replied: "After it." This is related by the group save At-Tirmidzi.

Secondly, there is a report from Anas Ibn Mālik (radiyallāhu`anhu) which says: "The Messenger of Allāh (Sallallāhu `alayhi wasallam) did not stop making Qunūt during the Solāh Fajar until he left this world." This is related by Ahmad, Al-Bazzār, Ad-Daraqutni, Al-Baihaqi, and Al-Hakim who says it is sahih.

However, there remains some uncertainty by some scholars concerning this evidence (hadith) because Al-Qunūt which they asked Anas Ibn Mālik (radiyallāhu`anhu) about, was clear in the narrations of Al-Bukhari and Muslim, that was the Al-Qunūt during the time of calamities.

The contention is that in the latter hadith; its chain of narrators there is Abu Ja’far Ar-Razi who was not a credible and, thus, it cannot be made as a case upon his hadith. And could it be that the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) never stopped performing this Qunūt until his death, and yet, the Rightly Guided Caliphs did not perform it? And it was reported even Anas Ibn Mālik (radiyallāhu`anhu) himself did not make Du`ā Al-Qunūt in the Solāh Fajar.

If we accept this latter hadith as authentic, then it would mean that the Prophet (Sallallāhu ‘alayhi wasallam) always made supplications and dzikir, after ruku’ until his death. This would also come under Al-Qunūt and in this sense, and indeed it would be more befitting. As one must not forget a long standing at that point is indeed a Qunūt by definition. A Hadith narrated from Jabir bin `Abdullah (radiallāhu`anhu), which says that the Prophet (Sallallāhu `alayhi wasallam) said: “The best of solāt is the long standing Al-Qunūt” [Muslim (1257)] Thus, it would be worthy to recite a Dzikir or a du’ā in that 'long stand'. More so with the content of Duā Al-Qunūt is about the Tawhid and submission to Allāh.

This is one of the issues of the differences of opinion, and the correct approach is one can either observe it or leave it. The Shāfi`ies is in the opinion that it is a Sunnah Ab’ad to recite Du’ā Al-Qunūt during that long stand after ruku’ in last raka’ah of Solāh Fajar. Sunnah Ab‘ad means an act of highly recommended Sunnah which whoever forgets it, it is thus recommended to performed Sujud Al-Sahwi. It is not obligatory. In any way the best guidance is that of Prophet Muhammad (Sallallāhu ‘alayhi wasallam). And Allāh Almighty knows best

Imām Shāfi’ie (rahimahullāh) said: “The sunnahs of the Messenger of Allāh (Sallallāhu `alayhi wasallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allāh (Sallallāhu ‘alayhi wasallam), then the correct view is what the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) has said, and it is my view."   [Related by Hakim with a continuous sanad up to Shāfi’ie, as in Tarikh Dimashq of Ibn 'Asakir (15/1/3), I’lam al- Mūqi’īn (2/363, 364) and Eqāz (p. 100).

Ibn Kathir (rahimahullāh) said:

Al-Bukhari (rahimahullāh) recorded that, Salim bin `Abdullah said that his father, `Abdullah Ibn ‘Umar (radiyallāhu’anhu) said that he heard the Messenger of Allah (Sallallāhu`alayhi wasallam) when he raised his head from ruku’ in the second rak’ah of the Solat Fajr saying (Qunut): "O Allah! Curse so-and-so…'' after saying: “Sami `Allahu Liman Hamidah, Rabbana wa lakal-Hamd”. Thereafter, Allah revealed this Ayah, “Not for you is the decision” [Surah Al-’Imran, 3:128]. This was also recorded by An-Nasa'ie.

Imam Ahmad (rahimahullāh) recorded that Salim bin `Abdullah said that his father `Abdullah Ibn ‘Umar (radiyallāhu’anhu) said that he heard the Messenger of Allah saying:  “O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.” Thereafter, this Ayah was revealed:  “Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers” [Surah Al’Imran, 3:128]. All these persons were pardoned (after they embraced Islam later on).

Al-Bukhari (rahimahullāh) recorded that Abu Hurayrah (radiyallāhu’anhu) said that when Allah's Messenger (Sallallāhu ‘alayhi wasallam) would supplicate against or for someone, he would do so when he was finished ruku’ and saying; “Sami `Allahu Liman Hamidah, Rabbana wa lakal-Hamd”. Rasulullah (Sallallāhu ‘alayhi wasallam) would then say, (the Qunut): “O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf.” Rasulullah (Sallallāhu ‘alayhi wasallam) would say this supplication aloud. Rasulullah (Sallallāhu ‘alayhi wasallam) sometimes would supplicate during the Solah Fajr:  "O Allah! Curse so-and-so (persons),'' mentioning some Arab tribes. Thereafter, Allah revealed:”Not for you is the decision.” [Surah Al’Imran, 3:128].

[See: Tafsir Ibn Kathir (2/263-264)]

Qunūt During Solāh Al-Witr

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

Ahmad, At-Tirmidzi, An-Nasa'ie, Abu Dawud, Ibn Majah, 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 Solah 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 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-Shaf'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 sent an army which suffered serious setback that caused ‘Umar (radiyallāhu’anha) 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).”

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

Supplications after the Solāh Witr 

It is preferred for a person to say after the Taslim: “Subhān il-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:  “Subhān il-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 'alaihi 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 Solāh.

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

[Fiqh Us-Sunnah]

‘Abdullah Ibn ‘Abbās (radiyallāhu’anhu) 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 raka’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`anhum) 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 solāh 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 is indeed a Qunūt by definition then it would be worthy to recite a du’ā with its content full in Tawhid and submission to Allāh Almighty; and that is the content of Du’ā Al-Qunūt. In a narration An-Nu’man bin Bashir (radiyallāhu’anhu) 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. Indeed, on the basis of Qunūt Al-Nazilah, there are many parts on the planet today are in turmoil effecting some of the ummah which warrants a du'a by its fellow ummah. Hence, undoubtedly 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-Faiar is one of the issues of the differences of opinion, and the correct approach is one can either observe it or leave it.

And Allāh Almighty knows best.

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

Please See: The Sunnah Part of the Solāh