According to the definition of the fuqaha,Qunoot is the name of a duaa (supplication) offered during prayer at a specific point while standing. It is prescribed in Witr prayer (before or after ruku depending upon the type of Qunoot prayer)
DESCRIBING DUA E QUNOOT, ITS TYPES, RULINGS AND METHOD
Which raka'at is the Dua Qunoot recited in?
1. The dua qunoot is to be recited in the last raka'at of our prayer
TYPES OF DUA QUNOOT AND THEIR DESCRIPTION
(i) Qunoot e Nazilah (Dua of the calamity - fardh salah) (ii) Qunoot e witr (or the general Qunoot - isha'a witr )
Qunoot e Nazilah (Dua of the calamity - fardh salah) :
The Prophet (blessings and peace of Allaah be upon him) offered supplication (dua) at times of calamity on a number of occasions (in fardh salah only) , and his supplication was appropriate (or related ) to the calamity for which he was praying the Qunoot. For Qunoot e nazilah the proven sunnah from rasool (s.a.w) and his sahabas (r.a.a) is that one has to make his qunoot (dua/supplication) specific to the calamity befallen upon the Muslims or the situation and this qunoot (dua) is recited after getting up from the rukoo in the last raka of any or all fardh salah.
Narrated by Abi Huraira : The Prophet used to invoke Allah in his prayer, "O Allah! Save 'Aiyash bin Abi Rabi'a and Salama bin Hisham and Al-Walid bin Al-Walid; O Allah! Save the weak among the believers; O Allah! Be hard upon the tribe of Mudar and inflict years (of famine) upon them like the (famine) years of Joseph." [Ref: Sahih Bukhari, Vol. 9, Book no. 85, hadith no. 73]
When he (s.a.w) prayed against some of the Arab tribes because of the severity of their enmity towards Allaah and His Messenger, he said: O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf. [Ref: Narrated by Muslim (675)]
It was narrated that Ibn Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, Asr, Maghrib, Isha and Fajr prayer, when he said: Samia Allaahu liman hamidah in the last rakah (i.e after getting up from rukoo in the last rakah), praying against some tribes of Banu Sulaym, and against Ril, Dhakwaan and Usayyah, and those who were behind him said Ameen. [Ref: Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Maaad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood
He(s.a.w) said: O Allaah, curse Banu Lihyaan, Ril, Dhakwaan and Usayyah, for they have disobeyed Allaah and His Messenger. [Ref: Sahih Muslim 679]
Ibn Umar heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say, when he lifted his head from bowing in the second rakah of Fajr: O Allaah, curse So and so, and So and so, and So and so, after he said Samia Allaahu liman hamidah, Rabbana wa lakal-hamd [Ref: Sahih Bukhari 4070]
Raising the hands (to make dua) during the Qunoot e Nazilah
The Prophet (sallallaahu 'alayhe wa sallam) used to raise his hands in his qunoot an-naazilah, supplicating against people.
[Ref: Saheeh: Ahmad 3/137, al-Mu'jam as-Sagheer, and al-Bayhaqee in Dalaa'il an-Nubuwwah and as- Sunan al-Kubraa. See also: Irwaa' al-Ghaleel (2/181)].
Hence Qunoot e Nazilah is the Qunoot (supplication) made during the times of calamity or distress or need. This type of qunoot (i.e Qunoot e nazilah) is made during fardh salah and the Qunoot has to be said after getting up from the rukoo in the last rakat of any fardh prayer. One should raise his hands during supplication (qunoot e nazilah)
Dua e Qunoot for Nazilah :
As stated above the prophet (s.a.w) used to keep the qunoot e nazilah specific to the situation and so did the sahabas. The prophet (s.a.w) used different dua's and wordings at different situations. Also, dua is something which is not restricted (except when ordered specifically by the prophet) and one can make any dua (qunoot) during the qunoot e nazilah. However, from a narration we learn tht the second rightly guided khalifa - Umar Ibn Al Khattab (R.a) recited the below dua when he supplicated against the kuffars :
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Transliteration : Allaahumma inna nastaeenuka wa numinu bika, wa natawakkalu alayka wa nuthni alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka nabudu wa laka nusalli wa nasjudu, wa ilayka nasaa wa nahfid. Narju rahmataka wa nakhsha adhaabaka, inna adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona an sabeelika
Translation : O Allaah, 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 Allaah, 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 Allaah, punish the infidels of the People of the Book who are preventing others from following Your way
[Ref: Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani in al-Irwa, 2/170. Al-Albaani said: This was reported from Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al- Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar]
Qunoot e witr (or the general Qunoot - isha'a witr )
Qunoot e witr is the dua which is said during the regular Isha'a witr prayer. it is also a supplication which one makes during the last rakat of the witr prayer. the Dua to be said in Qunoot e witr is not the same as Qunoot e nazilah because this is a general dua and not a dua made specifically for a calamity and its likes.
The version (of the qunoot witr) which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn Ali (may Allaah be pleased with him), which is:
Transliteration : Allaahumma ihdini feeman hadayta wa aafini feeman aafayta wa tawallani feeman tawallayta wa baarik li feema atayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda alayk, wa innahu laa yadhillu man waalayta wa laa yaizzu man aadayta, tabaarakta Rabbana wa taaalayta la munji minka illa ilayk
Translation : "O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on 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 influence You; and he is not humiliated 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. [Ref : Narrated by Abu Dawood, 1213; al-Nasaai, 1725; classed as saheeh by al-Albaani in al-Irwa, 429+
We can add any dua to the above dua e qunoot taught by rasool (s.a.w) because dua is something which is not restricted and a slave can make as much dua as he likes. you may recite any duas from the glorious Quran or from the hadith or you may visit the below link to learn some more duas which you could add to your qunoot during your witr :
Link : Some more duas which could be added to the dua e qunoot e witr
There is another famous dua which the hanafi's recite in their isha'a witr. this dua is not proven as a sunnah from rasool (s.a.w) but the meaning is beautiful. However, one may or can recite this dua after reciting the qunoot taught by rasool (s.a.w) to hassan (r.a) because it is better to first recite what the prophet (s.a.w) taught and then what we wish to. this dua can be viewed from the link below :
Link : Allahumma inni nas taenuka wa nastaghfiruka...cont
Should we directly start reciting the dua e Qunoot ? Some scholars like Imaam al-Nawawi (r.h) and others said in al-Adhkaar, p 176 that it is Mustahab (Highly Recommended) whereas some other scholars consider it to be compulsory to Praise Allah first and then send Blessings (Durood Ibrhaim or the likes of it) upon the Prophet (s.a.w) and then ask or supplicate whatever one wants because of the Following Hadiths :
1) It is narrated from Faddaalah ibn Ubayd (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) heard a man making duaa in his prayer without glorifying Allaah or sending blessings upon the Prophet (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, This man is in a hurry. He called him and said to him or to someone else, When anyone of you makes duaa, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (peace and blessings of Allaah be upon him), then let him pray for whatever he wants. [Ref: Abu Dawood (1481) and al-Tirmidhi (3477) ]
2) Umar (may Allaah be pleased with him) said: Duaa is detained (stopped) between the heavens and the earth and no part of it is taken up until you send blessings upon your Prophet (peace and blessings of Allaah be upon him). [Ref: Narrated by al-Tirmidhi, 486]
End the dua qunoot by sending blessings on the prophet (s.a.w) Because it was narrated that some of the Sahaabah (may Allaah be pleased with them) including Ubayy ibn Kab and Muaadh al-Ansaary (may Allaah be pleased with them) did that at the end of Qunoot al-Witr.
[Ref: See Tasheeh al-Duaa by Shaykh Bakr Abu Zayd, p. 460+
The Dua Qunoot should be said before rukoo or after?
There is a valid difference of opinion amongst scholars regarding this topic. However to summarize, most of the scholars say one can make the dua either before the rukoo or after the rukoo and both are permissible.
The reasons scholars give regarding the permissibility of saying the qunoot after rukoo in Isha'a witr is the general evidence that rasool (s.a.w) used to say the qunoot e nazilah in fardh prayer after rukoo and also because there are certain ahadith and athar from the sahabas (but they are weak according to muhadiths ). Another principle based on which they grant it permissible is that
"Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer. This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it. "
The second option and the better or safer option is that Qunoot e witr should be recited before the rukoo only. This is because there is no specific sahih/hasan hadith which indicates that rasool (s.a.w) or the sahabas (r.a.a) (during their normal Isha'a witr prayer) recited the qunoot after rukoo. Rather what is proven from the sahabas (r.a.a) is that thr isha'a witr qunoot is recited before the rukoo itself.
Narrated by 'Asim : I asked Anas bin Malik about the qunut. Anas replied, "Definitely it was (recited)". I asked, "Before bowing or after it?" Anas replied, "Before bowing." I added, "So and so has told me that you had informed him that it had been after bowing." Anas said, "He told an untruth (i.e. "was mistaken," according to the Hijazi dialect). Allah's Apostle recited qunut after bowing (i.e qunoot e nazilah) for a period of one month." Anas added, "The Prophet sent about seventy men (who knew the Quran by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah's Apostles (but the Pagans broke the treaty and killed the seventy men). So Allah's Apostle recited qunut for a period of one month asking Allah to punish them." [Ref: Sahih Bukhari, Volume 2, Book 16, Number 116 ]
In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.
Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku. However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku. [Ref: Fath ul Bahri vol. 1, pg. 291]
Hence in order to follow what is safe or what is better as proven by the sahabas (r.a.a), one should recite his qunoot e witr before the rukoo
Should hands be raised during dua (qunoot e witr) ?
Raising the hands here implies that the palm is pointed or kept towards the sky for making dua. This is again a topic upon which scholars have differed. some say it is mustahab (recommended), some say it is allowed and some say it is better not to do so.
Those who support raising the hands for dua being permissible bring forward the evidence that :
1. From Ibn Masood that he used to raise his hands in the Witr then after that hewould lower them. [Ref: chain Hasan Collected by Abdur Razzaq (4/325)]
2. Narrations from prophet (s.a.w) and sahabas like Umar (r.a), Ibn abbas (r.a) and etc which state that they raised their hands during Qunoot e Nazilah. The scholars (to support raising the hands in Isha'a witr) imply the principle that "whatever is allowed in an obligatory act , it is also allowed in an optional (sunnah or nafil) act unless there is evidence prohibiting it"
[Ref : Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)][Ref: Saheeh Collected by Ibn Abee Shaybah (2/316)]
3. Another general evidence is - Narrated that Salmaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands (palms facing the sky) to Him, bring them back empty. (i.e Allah very kind and doesn't like to reject the dua of his slave who makes dua like a beggar)
[Ref: Abu Dawood (1488) Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1320]
However, there is no sahih hadith which informs us specifically that rasool (s.a.w) or the majority of the sahabas (r.a.a) raised their hands for making dua during qunoot e witr. Hence keeping the below hadith in mind : It is narrated by al-Numaan ibn Basheer (r.a) that Rasool (s.a.w) said " That which is lawful is Clear and that which is unlawful is clear, and between the two of them there are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself (i.e. saves himself) in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful (i.e sins himself)
[Ref: Sahih Muslim 1599 & Bukhari 3.267]
Al-Hasan bin Ali (r.a) who said: I committed to memory from the Messenger of Allah, sallallahu alayhi wasallam, (the following words): "Leave that about which you are in doubt for that about which you are in no doubt."
[Ref: Al-Tirmidhi and al-Nasaii related it, and al-Tirmidhi said: It is a good and genuine Hadith]
Therefore the safer option is to not raise our hands during qunoot e witr, rather supplicate with our hands placed normally as we place them during salah (on our chest)
Saying Aameen During Qunoot (in Jama'at - Congregation)
It is permissible to say Aameen during Qunoot in jama'at if the Imam makes it loudly (like in ramadan) because of the evidences :
In the Hadeeth from Ibn Abbas (r.a) who said that the Messenger of Allaah (s.a.w) made Qunoot for a month continuously in the Dhuhr,Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said Sami Allaahu liman hamida in the last Rakat of that prayer, he would make Dua against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen. *Collected by Abu Daawood in his Sunnan no. 1443 in the chapter of al-Qunoot in the Prayer and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in Irwaa al- Ghaleel (2/163)+
Should we say the Dua e Qunoot e Witr always in every witr?
There is nothing wrong with that. The duaa of Qunoot is Sunnah and the Prophet (blessings and peace of Allah be upon him) used to recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al- Hasan, so it is Sunnah. If you recite it every night, there is nothing wrong with that, and if you omit it on some occasions so that the people will know that it is not obligatory, there is nothing wrong with that either. If the imam omits Qunoot on some occasions so that the people will know that is not obligatory, there is nothing wrong with that. When the Prophet (blessings and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him to omit it on some days. This indicates that if he does it persistently, there is nothing wrong with that.
Shaykh Abd al-Azeez ibn Baaz (may Allah have mercy on him) - Fataawa Noor ala al-Darb, 2/1062
All good is from Allah and all the mistakes are mine. May Allah have mercy on the one who corrects me.
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