Following the Imam in Qunut of Fajar Solat

Following the Imam in Qunut of Fajar Prayer

Question: As-Salāmu’ alaikum, I always performed congregation Fajar prayers at a mosque in our local neighborhood. As the imam is from Shāfi’e Mazhab, he would always raise his hands and recited the Qunut dua’s. Since my understanding that there is no Qunut in Fajar prayers, I would remain still without raising my hand when the imam was reciting the Qunut. One morning the same imam forgot to recite the Qunut duā’s. However, he performed the sujud sahwi before ending the prayers. I believed that there was no defect in my prayers even though the imam had forgotten to recite the Qunut. However, in such situation, must I follow the imam in the performance of the sujud al-sahwi? Thank you.

In the Name of Allāh, the Most Gracious, the Most Merciful;
All the Praise and thanks is due to Allāh Subhānahu wa ta’ala, Peace and Blessings be Upon His Messenger.

There is a difference of opinion among the fuqaha’ on the Qunut al- Fajar. The Shāfi’e scholars of Fiqh holds that it is permissible to performed Qunut in Fajar solah following Imam Shafi'es view on the basis of the Hadith of Anas ibn Malik that Rasullulah (Sallallāhu 'alayhi wa sallam) performed it and it was practised by Umar Al-Khattab; it is deem as a Sunnah Ab’adh, a sunnah that is almost equivalent to wajib part of the solat. If one misses it, one has to perform Sujud al-Sahwi. While the Hanbali, Hanafi Schools of Fiqh does not deem it for the permissibility of Qunut in the Fajar prayer.

According to the definition of the fuqaha’ al-Qunut means being obedient, humble, or act of standing but in the context of prayer it implies the name of a duā’ offered during prayer at a specific point while standing. It is performed after the rukū’..Therefore it is very significant knowing this and appreciates the differences.

In the above case if you state that “I would remain without raising my hands when the Imam is reciting Qunut” was in itself deem as you have also performed Qunut with him but without raising your hands, we hope that this is permissible, as the Shāfi’e scholars of Fiqh in itself have two famous opinions about raising hands while reciting Qunut: the first is that it is undesirable, and the second, which is the sound opinion, is that it is desirable.

But if you did not performed Qunut with the imam, then you made a mistake because you should know that you have to follow your Imam in doing Qunut even if you do not see it legislated, as declared by scholars.

Shaykh Al-Islam Ibn Taymiyyah (rahimallāh) said, regarding the Imam’s Qunut in the solah al-Fajar, albeit it is not a Sunnah to perform it continuously:

"However, whoever believes in it, depending on his own Ijtihad (a juristic opinion on matters which are not specified in the Quran and the Sunnah), then his Ijtihad is acceptable as in the case in all other matters of Ijtihad. For this reason, the ma’mum should follow his Imam in matters in which Ijtihad is acceptable. So, if the Imam practices Qunut, he should offer Qunut with him, and if the Imam leaves it, he should not follow it accordingly. The Prophet (Sallallāhu 'alayhi wa sallam)said: "The Imam is made to be followed." He further said: "Disagree not with your Imams." It is also proven in an authentic Hadith that he  (Sallallāhu 'alayhi wa sallam) said: "They (your Imams) lead you in prayer: if they do right it (the reward) would be for you and them; and if they commit a mistake, it (the reward) would be for you, and (the sin would be) on them." [Muslim] "

[Majmū’ al-Fatāwa]

Al-Buhuti (rahimallāh) quoted Ibn Taymiyyah who said:

"And if the Imam does things in which Ijtihad is acceptable, the one led in prayer should follow him, even if he himself does not believe in it, such as Qunut in Fajar prayer..."

[Al-Ikhtiyarat]

Therefore, when the Imam offers prostration of forgetfulness before Taslim for leaving Qunut forgetfully, the one led in prayer should follow him, for the general evidence that command people to follow the imam and not to disagree with him.

Ibn Qudāmah (rahimallāh) said: "And if the imam forgets something in prayer, the one led in prayer should follow him in offering the prostration of forgetfulness, whether he also has forgotten or it was only the Imam who has forgotten.

[Al-Mughni]

According to Ibn Al-Mundhir (rahimallāh): "There is a consensus of opinion on that issue among all the scholars"

An-Nawawi (rahimallāh) said: "And if he (the one led in prayer) does not follow him (the Imam) intentionally, his prayer would be rendered invalid. It is the same whether or not the one led in prayer knows what the Imam has forgotten; whenever the Imam offers two prostrations (of forgetfulness) at the conclusion of his prayer, it becomes binding upon the one led in prayer to follow him."

[Al-Majmu']

And Allāh Knows best.

[Excerpted with modification from Fatwa No: 129369 published by Islam web on 01 Dzul Hijjah 1430- November 19, 2009]

Al-Qunut in the Solat

Du‘ā al-Qunūt in Solāt

Question: Were the Qunut 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 Qunut.

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

All the praise and Thanks is due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Fuqaha’ defined al-Qunūt as being obedient, humble, or the act of long standing and  in the context of solāt it implies a duā’ offered during that long stand after the rukū’ following the i’tidal in last raka’ah. A Hadith narrated from Jabir bin Abdullah (radiallāhu‘anhu), which says that the Prophet (sallallāhu ‘alayhi wa sallam) said: “The best of solāt is the long standing al-qunūt” (Muslim, 1257). The supplication is of three kinds: Qunūt al-Nazilah, Qunut al-Witr, and Qunut al-Fajar.

When a calamity (nazilah) befalls the ummah, it is prescribed to say Duā’ al-Qunūt after rising up from ruku’ in the last raka’ah of each of the five daily obligatory prayers, until Allāh relieves that calamity. The Qunūt al-Witir is said after ruku’ in the final raka’at.

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

Dua’ al-Qunūt in Solāh al-Fajar

Scholars differs in their opinion regarding Du‘ā al-Qunut in Solāt Fajar. According to the majority of scholars there is no Du‘ā al-Qunūt in the Solat Fajar except during times of calamity, in which case it may be made in the five daily prayers. But the Shāfi'ie School of Jurisprudence is of the opinion that it is Sunnah Ab‘ad, a highly recommended Sunnah to recite Du‘ā al-Qunūt in Solāt Fajar.

But Abu Malik Al-Asha’ri (radiyallāhu‘anhu) said: "My father prayed behind the Prophet (Sallallāhu 'alaihi wa sallam) when he was sixteen years old, and he prayed 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."' Recorded by Ahmad, An-Nasā'ie, Ibn Mājah, and At-Tirmidzi called it sahih.

Anas Ibn Malik (radiyallāhu‘anhu) said that the Prophet (Sallallāhu 'alaihi wa sallam) would not recite the qunūt in Solah 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 also related that Az-Zubair, Abu Bakar, ‘Umar, and ‘Uthman (radiyallāhu‘anhum) did not make the qunūt in the Solat Fajar. This is the opinion of the Hanafis, the Hanbalis, Ibn al-Mubarak, al-Thawri, and Ishaq.

The  Shāfi'ie School of Jurisprudence is of the opinion that it is Sunnah Ab‘adh to recite Du ‘ā al-Qunūt after the ruku' of the second raka'ah in the Solat Fajar on the basis hadiths of Anas ibn Malik and Khalifah ‘Umar bin Al-Khattab (radhiallāhu ‘anhum) offered it in Solāt Fajar.

In that hadith Ibn Sireen narrated that Anas Ibn Malik (radiyallāhu‘anhu) was asked: "Did the Prophet (Sallallāhu 'alaihi wa sallam) make the qunūt in the Solat Fajar?" He answered: "Yes." They asked him: "Before the ruku' or after it?" He (Anas radiyallāhu‘anhu) replied: "After it." This is recorded by jama’ah except At-Tirmidzi.

A hadith from Anas Ibn Malik (radiyallāhu‘anhu) which says: "The Messenger of Allāh (Sallallāhu 'alaihi wa sallam) did not stop making Qunūt during the solāt Fajar until he left this world." This is recorded 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 Malik (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 Allah (Sallallāhu ‘alayhi wa sallam) 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 Solat Fajar.

If we accept this latter hadith as authentic, then it would mean that the Prophet (Sallallāhu ‘alayhi wa sallam) 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 wa sallam) said: “The best of prayer is the long standing al-qunūt” [Muslim (1257)] It would be worthy to recite a Dzikir or a du'a in that long stand. More so with the content of duā al-qunūt is about Tawhid and submission to Allāh.

This is one of the issues of the differences of opinion, and the 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 Solāt 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 wa sallam).And Allāh knows best
 
Imam Shāfi’e (rahimahullāh) said:”The sunnahs of the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) 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 wa sallam), then the correct view is what the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) has said, and it is my view."   [Related by Hakim with a continuous sanad up to Shāfi’e, as in Tarikh Dimashq of Ibn 'Asakir (15/1/3), I’lam al- Mūqi'īn (2/363, 364) and Eqāz (p. 100). 

Qunūt during Solāh al-Witr

In Ramadhān Duā’ al-Qunūt is recited in Qiyam Ramadhān (Tarāwih) from the sixteen nights onwards. A number of wordings have been narrated on Duā’ al-Qunūt in Witr prayer, including the following version [also used in Fajar] which the Messenger of Allāh (sallallāhu 'alayhi wa sallam) taught to al-Hasan ibn ‘Ali (radiyallāhu‘anhu), which is:

“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).”

[Narrated by Abu Dawud, 1213; al-Nasā’ie, 1725; classified as sahih by al-Albāni in al-Irwa’, 429].

In another narration by Imam al-Baihaqi the Du‘ā al-Qunūt is with an addition after La manja minka illa ilayk:

“Falakalhamdu ‘alamāqadayt, Astaghfirukawātubuilaik. 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)

It was narrated from ‘Ali ibn Abi Tālib (radiyallāhu‘anhu) that the Prophet (sallallāhu 'alaihi wa sallam) 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.)

[Narrated by al-Tirmidzi, 1727; classified as sahih by al-Albāni in al-Irwa’, 430; Sahih Abi Dawud, 1282]

Then he should send blessings upon the Prophet (Sallallāhu ‘alayhi wa sallam) 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-Dua’ by Shaykh Bakar Abu Zaid, p. 460)]

Qunūt al-Nazilah

When Muslims faced with calamities it is a Sunnah to recite al-Qunut al-Nazilah all the five daily Prayers.

Sheikh Sayyid Sabiq (rahimahullāh) states: It is proven that it is Sunnah to recite al-Qunut aloud in the five daily Prayers at the times when Muslims are faced with calamities.

[Sayyed Sabiq in Fiqh Us-Sunnah]

Abdullah Ibn ‘Abbās (radiyallāhu‘anhu) narrated:"The Messenger of Allāh (sallallāhu 'alayhi wa sallam) performed the Qunut continuously for one month in the Zuhur, ‘Asar, Maghrib, ‘Isyā’, and Fajar Prayers. He would do so at the end of every prayer, in the last rak’ah after he had said "Sami ‘Allāhu liman hamidah”, he (sallallāhu ‘alayhi wa sallam) would supplicate against some of the tribes of Banu Sulaim: Ri‘il, Dhakwan, and ‘Usiyyah. Those that behind him would say: “Amin.””

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

Abu Salamah bin Abd al-Rahman heard Abu Hurayrah (radiyallāhu‘anhu) said: “ (When) Allāh Messenger (sallallāhu ‘alayhi wa sallam) (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 he (sallallāhu ‘alayhi wa sallam) 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 wa sallam) 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 Quran sent to invite Islam. Ri’il, Dhakwan and Usayyah were the tribe that killed seventy eminent reciters of al-Qur’ān at Bi’r 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 wa sallam). 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) said al-Qunūt with the following words:

“Allāhumma inna nasta’īnuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa lā nakfuruka. Allāhumma iyyaaka 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 sabīlika’

(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 by al-Albāni in al-Irwa’, 2/170]

Al-Albāni (rahimahullāh) said: This was reported from ‘Umar concerning Qunūt in Fajar and it seems that this Qunut is Qunut al-Nazilah (Qunūt at times of calamity) as is indicated by his praying against the kuffār].

[Al-Irwa’, 2/170]

Making Du'ā al-Qunut with additional words

Imam 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 duā’ may be said.”

[Al-Majmu’ (3/497)]

Shaykh al-Albāni (rahimahullāh) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (sallallāhu ‘alayhi wa sallam), and praying for the Muslims.”

[Qiyam Ramadhān by al-Albāni, 31]

A Hadith narrated from Jabir bin Abdullah (radiyallāhu‘anhu), which says that the Prophet (sallallāhu ‘alayhi wa sallam) said: “The best of prayer 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.”

And 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. An-Nu’man bin Bashir (radiyallāhu ‘anhu) reported that the Prophet (Sallallāhu 'alayhi wa sallam) said, “Du‘ā is worship.” [Abu Dawud].  Thus it would be appropriate the time for the ‘long standing’ is fill  with a du‘ā. Hence, undobtedly Imam Shafi’ie (rahimahullah) is justified in his view in categorizing Du'a al-Qunut as sunnah ab'adh.
 

And Allāh Almighty knows best.

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

Please See:The Sunnah Part of the Solat

Dua' al-Qunut During Solah

Dua' al-Qunut during Solah

Sheikh Muhammed Salih Al-Munajjid

A question was asked whether that the Qunut (raising hand after ruku’) in Solat was the practice of Prophet (sallallāhu 'alayhi wa sallam) or was it exceptional as the situation arouses. The amir of our masjid said Prophet (sallallāhu 'alayhi wa sallam) once asked which of the solat is best; He (sallallāhu 'alayhi wa sallam) replied the one which has longer Qunut.

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

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Dua' al-Qunut, according to the definition of the fuqaha’, “is the name of a dua' (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witir prayer after the ruku’ (bowing), according to the more correct of the two scholarly opinions.


If a calamity (nazilah) befalls the Muslims, it is prescribed to say Dua' al-Qunut Nazilah after standing up from ruku’ in the last raka’ah of each of the five daily obligatory prayers, until Allah relieves the Muslims of that calamity.


(Tasyiih al-Du’aa’ by Shaikh Bakar Abu Zaid, p. 460).


With regard to saying Dua' al-Qunut in Fajar prayer all the time, in all circumstances, there is no sahih report that the Prophet (sallallāhu 'alayhi wa sallam)  singled out Fajr for Qunūt, or that he always recited it in Fajar prayer. Rather what is proven is that he (sallallāhu 'alayhi wa sallam) said Dua' al-Qunut at times of calamity with words that were appropriate to the situation. He said Dua' al-Qunut in Fajar and in other prayers, praying against Ra’l, Dhakwan and ‘Usaiyah for killing the Qur’an-readers whom the (sallallāhu 'alayhi wa sallam) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajar prayer and other prayers for the weak and oppressed believers, that Allah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khalifahs after him followed the same practice. It is better for the imam to limit Qunut to times of calamity, following the example of the Messenger of Allah (sallallāhu 'alayhi wa sallam), as it was proven that Abu Malik al-Asya’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allah (sallallāhu 'alayhi wa sallam)  and behind Abu Bakar, ‘Umar, ‘Uthman and ‘Ali (radiallāhu`anhum). Did they used to say Dua' al-Qunut in Fajar?’ He said, ‘O my son, this is a newly-invented matter.’” [(Narrated by the five, apart from Abu Dawud; classed as sahih by al-Albani in al-Irwa’, 435].

The best of guidance is the guidance of Muhammad (sallallāhu 'alayhi wa sallam).

And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad (sallallāhu 'alayhi wa sallam).and upon his family and companions (radiallāhu`anhum).

[Al-Lajnah al-Da’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 7/47]


If you ask, whether there is a specific wording for Qunut during Witir prayer or Qunut at times of calamity?


The answer is: for Dua' al-Qunut in Witir prayer a number of wordings have been narrated, including the following:


1. The version which the Messenger of Allah (sallallāhu 'alayhi wa sallam) taught to al-Hasan ibn ‘Ali (radiallāhu`anhu), which is:


“Allāhumma ihdini fīman hadayta wa ‘aafini fīman ‘āfayta wa tawallani fīman tawallayta wa bārik li fīma a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu lā yadhillu man wālayta wa lā ya’izzu man ‘ādayta, tabārakta Rabbana wa ta’ālait la munji minka illa ilaik"


(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 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).

(Narrated by Abu Dawud, 1213; al-Nasa’ie, 1725; classed as sahih by al-Albani in al-Irwa’, 429).

It was narrated from ‘Ali ibn Abi Talib (radiallāhu`anhu) that the Prophet (sallallāhu 'alayhi wa sallam)  used to say at the end of Witir:

“Allahumma inni a’ūdzu bi ridāka min sakhatika wa bi mu’āfaatika min ‘uqūbatika wa a’ūdzu bika minka, la uhsi thana’an ‘alayka anta kama athnaita ‘ala nafsika"

 

(O Allah, 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 al-Tirmidzi, 1727; classified as sahih by al-Albani in al-Irwa’, 430; Sahih Abi Dawud, 1282].

Then he should send blessings upon the Prophet (sallallāhu 'alayhi wa sallam) as it was narrated that some of the Sahabah (radiallāhu`anhum)– including Ubayy ibn Ka’ab and Mu’adh al-Ansāri (radiallāhu`anhum) – did that at the end of Qunut al-Witir.

[See Tasyiih al-Du’a by Shaikh Bakar Abu Zayd, p. 460].

2. Qunut at times of calamity (Qunut al-Nazilah)

When praying Qunut at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (sallallāhu 'alayhi wa sallam) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allah would save them. It was narrated that ‘Umar (radiallāhu`anhu) prayed Qunut with the following words:

"Allahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasudduuna ‘an sabeelika"

(O Allah, 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 Allah, 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 Allah, 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 sahīh by al-Albani in al-Irwa’, 2/170. Al-Albani said: This was reported from ‘Umar concerning Qunut in Fajar, and it seems that this Qunut is Qunut al-Nazilah (Qunut at times of calamity) as is indicated by his praying against the kuffar].

If you ask, can we make du’a using words other than those mentioned here?

The answer is:

Yes, that is permissible. Al-Nawawi said in al-Majmu’ (3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any dua’ may be said.”

The version narrated from ‘Umar is not something that we have to follow, and the Prophet (sallallāhu 'alayhi wa sallam) did not pray using these words, so there is nothing wrong with adding more to them. Shaikh al-Albani (may Allah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (sallallāhu 'alayhi wa sallam), and praying for the Muslims.”

(Qiyam Ramadan by al-Albani, 31).

We still have an important question which is: should Du’a al-Qunut be said before ruku’ (bowing) or after?

The answer is: Most of the hadith and the opinion of most of the scholars state that Qunut comes after ruku’, but if you say Qunut before ruku’ that is acceptable. So you have the choice of doing ruku’ when you have finished reciting Qur’an, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunut… or saying Qunut when you have finished reciting Qur’an, then saying “Allahu akbar” and bowing. Both of these were narrated in the Sunnah.

[Shaikh Muhammad ibn ‘Othaimeen (may Allah have mercy on him), al-Sharh al-Mumti’, 4/64]

Note: The questioner says that the best of prayer is that which has longer Qunut. Perhaps he is referring to the hadith narrated by Muslim (1257) from Jabir (radiallāhu`anhu) which says that the Prophet (sallallāhu 'alayhi wa sallam) said: 

“The best of prayer is tool al-qunut (the longest in standing).”

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

So the hadith is not referring to Qunut in the sense of the dua’ said after standing up from ruku’, rather it is referring to standing for a long time.

And Allah knows best.

[Excerpted from Islam Q&A]