The Shafi'i Ruling and Proofs upon Qunut in Salatul Fajr
Written by Abul Layth
Imam An-Nawawī states in his primer on Shafi’i fiqh Al-Minhāj,
- “And the Qunut is a Sunnah when rising from the bowing position (ruku’) in the second raka’ah of the morning prayer (As-Subh). And what is said is [the supplication],اللهم اهديني فيمن هديت
“Allahumma Ahdini fiman hadayt…”
Until the end of the supplication. The Imam recites [the du'aa] in plural form, and what is correct (sahīh) is that it is Sunnah to send blessings upon Rasūlullah (sallallahu ‘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 stated in his ‘Umdat As-Sālik, as translated by Shaykh Nuh Keller as ‘The Reliance of the Traveller’:
- “While performing the dawn prayer (subh) it is sunna to lift one’s hands and supplicate after straightening up from bowing in the second raka’a.One says: “[the above du'aa mentioned]“.
It is commendable to add “and none is exalted who you are at enmity with” [ولا يعز من عاديت]. If one is Imam, 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-Baqara, though the above words are better. After this, one invokes the Blessing on the Prophet. 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 Imam says the supplications aloud. The follow 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 imam 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’i guild. What follows is the proof of the school for their view. May it be of benefit to the researcher and student of the noble Shāfi’ī school.
Proof 1:
Imam Ad-Daraqutni reports in his Sunan the following narrations:
حدثنا أبو بكر النيسابوري ثنا أبو الأزهر ثنا عبد الرزاق ثنا أبو جعفر الرازي عن الربيع بن أنس عن أنس بن مالك قال ما زال رسول الله صلى الله عليه و سلم يقنت في الفجر حتى فارق الدنيا
Abu Ja’far Ar-Rāzī from Ar-Rabi’ ibn Anas From Anas ibn Mālik (radiya Allahu ‘anhu), “Rasulullah (sallallahu ‘alayhi wa sallam) never ceased making Qunut in Fajr until he left the world.”
In another wording via a different chain up to Abu Ja’far Ar-Rāzī:
حدثنا أحمد بن إسحاق بن بهلول ثنا أبي ثنا عبيد الله بن موسى ح وحدثنا أبو بكر النيسابوري ثنا أحمد بن يوسف السلمي ثنا عبيد الله بن موسى ثنا أبو جعفر الرازي عن الربيع بن أنس عن أنس أن النبي صلى الله عليه و سلم قنت شهرا يدعوا عليهم ثم تركه وأما في الصبح فلم يزل يقنت حتى فارق الدنيا لفظ النيسابوري
From Anas ibn Mālik who said that the Nabi made qunut one month, supplicating against them (i.e. the enemies), then he left that, but as for in the morning prayer, he never ceased performing [the qunut] until he left the earth. [Daraqutni comments: "This is the wording of (Abu Bakr) An-Naysaburī"]
In another narration from Ar-Rabi’ ibn Anas he says:
حدثنا الحسين بن إسماعيل ثنا أحمد بن منصور وأحمد بن محمد بن عيسى قالا ثنا أبو نعيم ثنا أبو جعفر الرازي عن الربيع بن أنس قال كنت جالسا عند أنس بن مالك فقيل له إنما قنت رسول الله صلى الله عليه و سلم شهرا فقال ما زال رسول الله صلى الله عليه و سلم يقنت في صلاة الغداة حتى فارق الدنيا
“We were sitting with Anas [ibn Mālik] and it was said to him that Rasulullah (sa) only performed qunut for one month [then ceased]. So he said, ‘Rasulullah (sa) never ceased performing qunut in the Morning Prayer until he left this world.’”
This narration is recorded by Imam Ahmad in his Musnad and Al-Haythami commented, “Its men are trustworthy.” ((See Al-Majma’ 2/142 )) Abdur-Razzāq in his Musannaf ((4963 )), Hilyat Al-Awliya’ 9/57, Al-Bayhaqi in his Al-Kubra, Al-Hākim 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. Al-Hafith Ibn Hajr in Talkhīs Al-Habīr says the following concerning him,
“Abdullah ibn Ahmad reports from his father that he said, “He is not strong.” Ibn Abi Maryam reports from Ibn Ma’īn that he was “Impeccably trustworthy (thiqah), though made mistakes.” Ad-Dawri stated, “Impeccably trustworthy, though he 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 was like Musa ibn Abidah (or Ubaidah), he 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).”
Hāfith ibn Hajr continues,
“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 from Al-Hasan from Anas who said, ‘I prayed with Rasulullah and he never ceased making qunut in the morning prayer until he departed. And [I also prayed] behind Abu Bakr and he did that as well, and behind ‘Umar and he did that as well.”
Ibn Hajr continues by saying that some deem this narration authentic, although he does not believe it to be so, as ‘Amru is from the leaders of the Qadariyyah and he is ‘Amru ibn Ubaid, and his hadith are not standing as proof.”
[End of quotes from Ibn Hajr]
Before jumping 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 Ibn Hajr 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. For example, another report from Imam Ahmad from his relative Hanbal states, “Sālih Al-Hadīth (good in hadith).” Is-Hāq ibn Mansūr reports from Ibn Ma’in that he said, “He 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 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. Ibn Abdul-Barr stated, “According to them (i.e. the scholars), he is thiqah, a scholar of tafsir of the Qur’an.” [end of the extraction from Tahthib At-Tahthib entry 9359] Ibn Hajr 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 did not have many mistakes, and the ones that he did were from Al-Mughīrah, not from Anas. Their grading seems correct, and Allah knows best.
As for the supporting narration that included Amru ibn ‘Abid then it seems the scholars abandoned him because he called to bida’ah as he was a Mu’tazili Qadari. There is consensus that he is to be abandoned as mentioned by Hafith Al-Arna’ut in his gloss of the taqrib.
There is another supportive chain for this narration reported by Imām Al-Bayhaqī in his Sunan though in its chain is Ismā’īl ibn Muslim Al-Makkī. Imam Al-Bayhaqi says, “It is also reported by Ismā’īl ibn Muslim Al-Makkī and ‘Amru ibn ‘Abid from Al-Hasan from Anas except that we do not seek support with Isma’īl or ‘Amru ibn ‘Abīd.” One should note though that Isma’īl is not as weak as ‘Amru ibn ‘Abid according to Abu Hātim. Ibn Hajr records in his Tahthib the following, “Abu Hātim said, ‘He is weak in hadith and mingled narrations (mukhtalt). Ibn Abi Hātim said, ‘I asked my father, Is he more liked to you than ‘Amru ibn ‘Abid? He said, “They are both weak, though Isma’il is weak in hadith, not abandoned in hadith, record his narrations.”
Proof 2:
Bukhāri in his Sahih, Ahmad in his Musnad, An-Nasā’ī, Ibn Mājah, Al-Bayhaqī and others report from Ibn Umar that he heard Rasulullah (‘alayhi salaam) making du’a after raising from ruku’ against the munāfiqīn (hypocrites). Then Allah revealed,
لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذَّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ
“Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.”
The opponents of Qunut in Fajr say that this verse told the Prophet Muhammad to cease performing it. However, in the Shāfi’ī view, what was abrogated was the making du’ā against the hypocrites and Mushrikīn, not the actually performance of Qunūt in Fajr. So in this narration is proof that the Prophet performed Qunut in Salatul-Fajr.
Proof 3:
Similar was reported by the companion Khufāf ibn `Aymā` from Ahmad, At-Tahawī, Al-Bayhaqī and others.
Proof 4:
Muhammad ibn Nasr in his Mukhtasar Qiyām Al-Layl wa Qiyām Ar-Ramadān (1/135) reports the following narration:
Muhammad ibn Rāfi’ from Abdur-Razzāq from Ibn Jurayj from Muhammad ibn ‘Ali who heard from Ibn ‘Abbas that the Nabi (‘alayhis salaam) would make qunut in the morning prayer and in witr within the night.”
Imam Al-Bayhaqi in his Sunan reports from Ibn ‘Abbas and Muhammad ibn ‘Ali Al-Hanafiyyah (the son of Ali ibn Abi Tālib) the above through Ibn Jurayj from Abdur Rahman ibn Hurmuz from بريد بن أبي مريم that he heard Ibn Abbas and Muhammad ibn Ali ibn Al-Hanafiyyahin Khayf saying, “The Nabi would make qunut in the morning prayer and in the witr of the night with the following words: اللهم اهديني فيمن هديت…”
Imām Al-Bayhaqī stated that this hadith was Sahīh.
This hadith was also reported in the Musannaf of Abdur-Razzāq in the book of witr, chapter of Qunut, hadith 4907. These narrations were also reported by Al-Hāfith 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 reported the following:
حدثنا محمد بن جعفر حدثنا شعبة عن عمرو بن مرة قال سمعت ابن أبي ليلى قال حدثنا البراء بن عازب أن نبي الله صلى الله عليه وسلم كان يقنت في صلاة الصبح والمغرب
“The Nabi would make Qunut in the morning prayer and in Al-Maghrib.”
Also, Imam Al-Hāzimī Al-Hamdhānī Ash-Shāfi’ī 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 مطرف بن طريف from Abil-Jahm from Al-Barā’ ibn ‘Azib who said that the Nabi would not make one of the obligatory prayers 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 Haythami as saying, “It is reported by At-Tabarānī in Al-Awsat and its men are all trustworthy.”
From the Rightly Guided Khulafā’:
Al-Hāfith Ibn Hajr in his Talkhīs Al-Habīr reports the following narrations:
From Al-‘Awwām ibn Hamzah who said, “I asked Abu Uthmān regarding the Qunūt in the morning prayer (as-Subh). He said, “[Do it] After Ruku’.” I said, “From whose authority?” He said, “From Abu Bakr, Umar and Uthmān!” (Reported by Imam Al-Bayhaqi in his Sunan Al-Kubra 2/202)
From the path of Qatādah from Al Hasan from Abi Rāf’I that Umar would make Qunut in the morning prayer. (Ibid. 2/208)
From Hammad from Ibrahim from Al-Aswad who said, “I prayed behind Umar as a resident and while traveling and he would only make Qunut in Fajr. (ibid)
And also reported with an authentic chain (sahīh) from Abdullah ibn Mu’qil ibn Muqrin who said, “Ali would make qunut in fajr.” This was also reported by Imām Ash-Shāfi’ī himself. (See Ma’rifatus-Sunan wal-āthār #’s 968-969)
These are the majority of the proofs presented by the Shafi’i Imams in defense of their verdict that Qunut in Fajr is sunnah. May Allah bless our beloved master Muhammad, his family, his companions, and his followers. Amin!
26 Responses to “The Shafi'i Ruling and Proofs upon Qunut in Salatul Fajr”
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I have heard that qunut in witr can be done throughout the year, not only in second half of Ramadhan. This is the opinion of minority ulamak in Syafie. Any comments?
JazakumAllah khayr for preparing this so quickly!
While Fiqh us-Sunnah often fails to provide evidences for the opinions it disagrees with (thereby falsely making the madhhabs look ignorant), its own proofs can appear strong. Can you counter this for me:
Abu Malik al-Ashja’i said: “My father prayed behind the Prophet sallallahu alehi wasallam when he was sixteen years old, and he prayed behind Abu Bakr, ‘Umar, and ‘Uthman. 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’i, Ibn Majah, and at-Tirmizhi who calls it sahih. Anas said that the Prophet sallallahu alehi wasallam would not make the qunut in fajr 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.
It is also related that az-Zubair, Abu Bakr, ‘Umar, and ‘Uthman did not make the qunut in the dawn prayer. This is the opinion of the Hanafiyyah, the Hanbaliyyah, Ibn al-Mubarak, al-Thauri, and Ishaq.
Bismillah, wal-Hamdulilah,
Before giving the shafi’i responses to the above, I would like to state that it is not the place of ignorant folk, such as you and I, to question the fiqh of the established four Imams. In our age we have been stricken with the plague of the so called “salafis” who wish to dethrone the Kings and masters of law and creed in order to justify their own manipulation of the divine religion. My sincerest advice to myself, you, and everyone else who pays attention to the non-madh-hab following folk, is to realize that over 1300 years Ahlus Sunnah has been defined by the principles and opinions of the four schools. This is what we should rely on, as this is what saved our forefathers, and it saves the sincere seeker from the ignorance of the modernist cultic clique of the pseudo-salafis, as well as other harmful cultic movements.
Imam Al-Bayhaqi stated regarding the father of Abu Malik Al-Ashja’i, “Tariq ibn Ashim 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-Kubraa)
What is stronger, in the view of the Shafi’is, is that Anas saw the Nabi (‘alayhis salaam) making qunut in fajr, and did not stop doing this until he died. The above athar does not disprove the fact that the Nabi ‘alayhis salaam did make qunut in fajr, in fact, it supports their opponents argument.
There is also an athar from Ibn ‘Abbas that said qunut in fajr is a bida’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.
And as Imam Al-Bayhaqi stated, “And we have reported that Ibn ‘Abbas did in fact make Qunut in fajr!”
There is yet another athar utilized by the opponents of Qunut in fajr and that is via Umm Salamah, as is reported by Ibn Majah, Ad-Daaraqutni, Al-Bayhaqi. Ad-Daaraqutni 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-Ghumaari states in his “Al-Hidayah fi takhrij Al-Bidaayah” that it is null and a fabrication! [Vol. 3 page 81 publisher 'Aalim Al-Kutub]
As for the claim that the rightly guided Caliphs did not perform Qunut in fajr, then such is incorrect in the view of the Shafi’iyya. The last part of the above research article proves such.
And Allah Knows Best.
as salaamu alaykum,
jazakallah khayr, very beautiful. May Allaah keep alive the establish opinions of the madhahib
Also, it is reported from Ibn Umar that he also said Qunut in Fajr was a bida’ah as is reported by At-Tabarani. In its chain is Bishr ibn Harb An-Nadbi (in some versions Ar-Razi or Ad-Daari). He is Da’if as declared by Ahmad, Ibn Ma’in, Abu Zura’ah, Abu Hatim, An Nasaa’i and others.
I am working on a revised version of this paper that will include Maliki arguments and further research, as well as the above responses I gave above. Hopefully it will be out soon insha’allah. I will also put it in pdf format so it can be given in “handout” form to the “opponents” – and we all know who they are! insha’allah
Salamu ‘Alaykum Sidi Fazel,
I am not certain I understand your question thoroughly enough to properly answer it. However, Imam Al-Mahamali in his Al-Lubab fi Fiqh Ash-Shafi’i states regarding witr:
يقنت فيها إلا في النصف الأخير من شهر رمضان
وأما في صلاة الصبح فيقنت دائما
“…do qunut in it (i.e. witr) save for that last half of the month of Ramadan, then as for the morning prayer then qunut is to be done always.”
The same was stated in:
مختصر كتاب الوتر 123-124، المهذب 1/83، السِّراج الوهاج 64
Hope that helps insha’allah.
Jazakum Allah khayr
It is difficult for Muslims nowadays to gain the confidence in their madhahib since (at least in the English-speaking world) there is very little textual proof available—people are forced to rely solely on their common sense that centuries of scholarship must be more correct than a handful of modernists. And unfortunately, these modernists not only present misleadingly-convincing arguments, but they misrepresent the knowledge of the past. Those of us who try to follow the classical madhahib are made to feel ignorant. I don’t think there’s any solution to the problem other than clear proofs against the “Salafis”.
Can you send me an email?
Assalamualaikum
What is the minimum of reciting qunut if we were praying behind a Hanafi imam?
Salamu ‘Alaykum Al-Fatihah,
Our Shaykh ‘Alaa was asked this question by one of the students and he stated that the Imam is to be followed and since Qunut is a Sunnah, one who is following a Hanafi does not make Qunut.
Allah Knows Best
Someone is to be very careful in following hanafi’s imam and be certain that the imam is adhering to shafii’s in solat eg. Reciting Bismillah is obligatory in Al-Fatihah.
will there be an article bringing proofs for having dua in a group led by the imam after fardh prayers?
Are these arguments sound?
http://islamqa.com/en/ref/101015/
Additionally, what is the response to this?
t is better for the imam to limit Qunoot to times of calamity, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), as it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by the five, apart from Abu Dawood; classed as saheeh by al-Albaani in al-Irwa’, 435).
http://islamqa.com/en/ref/20031
JazakAllah khair.
Sadiq read the second comment. Therein I quote the scholars of the Shafi’i school responding to the utilization of the athar.
JazakAllah khair, I apologize for my oversight.
Muhammad ash-Shaybani’s recension of Imam Abu Hanifa’s Kitab al-Athar contains some interesting insights into qunut during fajr salah. Section 62:
213. Muhammad said: Abu Hanifa informed us from Hammad from Ibrahim that Ibn Masud did not say the qunut, neither he nor any of his companions, until he left the world, meaning not in the prayer of fajr.
Footnote: Explained in this way because of the difference of opinion about it, for Imam ash-Shafi’i said that the qunut was an enduring sunnah from the past, but with us it is abrogated in the Subh and it is only done in the witr throughout the year. Az-Zuhri gave the verdict that it is abrogated, and Abu Bakr, Umar, Uthman, Ali, Ibn Abbas, Ibn Masud, Ibn Umar, Abd ar-Rahman ibn Abi Bakr, and Ibn az-Zubayr would not say the qunut and did not think that the qunut should be said in [obligatory] prayers, and Ibn Umar used to repudiate people saying qunut, and Ahmad and Ishaq gave that verdict.
214. Muhammad said, “Abu Hanifa informed us saying, ‘As-Salt ibn Bahram narrated to us from Abu’sh-Sha3tha that Ibn Umar said, ‘Is that which has reached us about your imam true, that he stands in prayer without reciting Qur’an and without bowing?”
Muhammad said, “Ibn Umar meant by that the qunut in the prayer of Fajr.”
215. Muhammad said, “Abu Hanifa informed us from Hammad from Ibrahim, ‘The Prophet was not seen saying the qunut in Fajr until he left the world except for one month in which he said the qunut supplicating against a tribe of those who associate partners with Allah; he was not seen saying qunut before it nor after it. And Abu Bakr was not seen saying the qunut after him until he left the world.’”
216. Muhammad said, “Abu Hanifa informed us from Hammad from Ibrahim that al-Aswad ibn Yazid accompanied Umar ibn al-Khattab for two years, both while traveling and while resident, and he did not see him saying qunut in Fajr until he left him.” Ibrahim said, “The people of Kufa only learnt the qunut from Ali who said the qunut supplicating against Muawiyah when he waged war on him. As for the people of Sham, they only learnt the qunut from Muawiyah who said the qunut supplicating against Ali when he waged war on him.”
I am not quoting these to try to prove or disprove any fiqh positions, however, it is interesting to note that as far back as Ibrahim Nakha’i and al-Aswad, there were discussions surrounding fajr qunut. This last narration particularly, if authentic, why did al-Aswad feel the need to specifically mention fajr qunut? Maybe this shows that there was contention around the practice even this early, it was not so much Imam ash-Shafi’i bringing a hadith that failed to reach Abu Hanifa as much as it was a real difference of interpretation going back generations.
Note:
“From Hammad from Ibrahim from Al-Aswad who said, “I prayed behind Umar as a resident and while traveling and he would only make Qunut in Fajr. (ibid)”
215. Muhammad said, “Abu Hanifa informed us from Hammad from Ibrahim, ‘The Prophet was not seen saying the qunut in Fajr until he left the world except for one month in which he said the qunut supplicating against a tribe of those who associate partners with Allah (SWT); he was not seen saying qunut before it nor after it. And Abu Bakr was not seen saying the qunut after him until he left the world.’”
Do you mind commenting upon this? JazakAllah khair.
I apologize, note this one:
216. Muhammad said, “Abu Hanifa informed us from Hammad from Ibrahim that al-Aswad ibn Yazid accompanied Umar ibn al-Khattab for two years, both while traveling and while resident, and he did not see him saying qunut in Fajr until he left him.”
There are two ways of looking at these hadiths, however, I do not know which one is correct. I would like your thoughts brother Abul Layth, inshaAllah.
Assalamu alaikum,
we have to read the qunut in fajr & witr prayers.
Salam,
Great article mashAllah!
Bro I wanted advice regarding the best fiqh book to take from. My current collection is:
1. Al-Maqasid
2. Minhajul Talibeen
3. Safinatul Najaat
4. The Reliance of the traveller
5. Rawadutul Talibeen
6. Al-Majmu’
7. Al-Umm
Can give me your insight on this collection? Do you recommend any others? Also, does ommitting a sunnah mu’akada (ab’ad al salat) intentionally invalidate the prayer. I know ommission requires a sahw prostrattion but if I miss it intentionally is my salat invalid?
JazakAllah for input
Well, when it comes to the Salah, the most relied upon book in the school is Kitab At-Tahqiq. Mughni al-Muhtaj is awesome.
Be sure and check out Shafiifiqh.com bro.
Abi Is-haq Al-Asbahani in his Ghayat At-Taqrib (another work you need to get your hands on) divides the actions of salah into three:
1) obligatory
2) highly recommeded
3) lightly recommended
The obligatory break salah, the highly recommended need sajdat sahw, and the lightly recommended do not.
Assalamo Alykom Warahmatullahi Wabarakatuhu.
In my town Jolo Sulu there is an Ustaz in Islamic teaching who always looked down against those who offer qunut and said that offering qunut is bidaa. However, onetime he was surprised by strong wind till his madrasa was destroyed.After this incident he offered qunut in fajar prayer. What do u think is better way to offer qunut before the bad calamities strike you or after your houses and family are destroyed? Offering qunut is a dua and I strongly believe Allah loves those who always make dua to him. I believe La yuraddul bad qadaa except duaa and qunut is a duaa.Our Prophet said:” man raaniy fil manaami faqad raal haqq.” Brother, I saw our Prophet Mohammad S.A.W. in my dream he was a handsome man full of lights. While he was looking down like 45 degree I saw his two eyes with green light to the extend I said: Nih Nih Nih, many many times. In Arabic, ” Nih( Ya Salam! Yasalam, many time i say it. Then a young guy with white long cloth with white cup over his head said:” Ya Rasuwlullahi! about prayers. Then, he, Prophet Mohammad S.A.W. extended his right hand infront of my eyes and face with his palm opened and his five fingers were separated. Then, suddenly,I was awaken or wook up from my dream. This I can not forget more than 10 years from now.Brother, I love to make qunut in fajar prayers till I will die, Insha Allah. Nobody can convinced me that it is bidaa or wrong to do it I won’t believe them. For our prophet said:”( man yaraaniy fil manaami lan yadkhulan Nar( whoever will see me in dream he will never enter hellfire.)Yahdiyanaa wa yahdiyakumullahu ila siratihi mustaqeeman.Aamen.
With salam to all my brothers. May ALLAH make us all enter Alfirdaus.
Abu Ahmad
Assalamo ALaykom Warhamatullahi Wabarakatuhu.
One of the method to know which I use if “which is better” reciting basmala aloud when “ALhamdulillahi Rabbil “Alamiyn” is pronunced aloud in S.Fatiha, or is it better when “ALhamdulillahi Rabbil ‘alamiyn” is being said aloud, the basmala should be recited silent? I resorted to Salatal Hajat to pray two rakaah as recommended by Our Holy Prophet S.A.W.. AFter the the two rakaah and praising Allah n Remembering Allah, I say Salawaat to Our Prophet Mohammad S.A.W. then I recite the Dua in Salatal Hajah. After it, I will say,” O Allah if reciting basmala moderately is better aloud than keeping it silently from my Mahmoom in prayers, then please let this tree or house be destroyed by your power in which nobody will be hurt to inrease my knowledge and certainty. Then I will wait for the result patiently. When the tree which you ask Allah to destroy is destroyed, then, I am certain pronouncing Basmal aloud is better than keeping it silent. To ascertain if having dua qunut in Fajar is better than not making dua qunut I use the same method. I would ask ALLA:” Ya Allah if making qunut in Fajar is better in your sight than not offering it, please destroy the Masjid of that person who did not offer qunut and who say that it is bidaa where know body will be hurt and killed to increase my knowledge and certainty of belief.” you will see the result, Insha ALLAh. Allah says: Ud-owney astajiblakom.”
Sincerely,
Abu Ahmad from Philippines
Du’a 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 Sallallahu ‘Alaihi Wassalam (SAW) or was it exceptional as the situation arouses. The amir of our masjid said Prophet SAW once asked which of the solat is best, The Prophet SAW replied the one which has longer Qunut.
Praise be to Allah Subhanahu wata’ala.
Du’a al-Qunut, according to the definition of the fuqaha’, “is the name of a du’a (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 Du’a 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’a by Shaikh Bakar Abu Zaid, p. 460).
With regard to saying Du’a al-Qunut in Fajar prayer all the time, in all circumstances, there is no sahih report that the Prophet SAW singled out Fajar for Qunut, or that he always recited it in Fajar prayer. Rather what is proven is that the Prophet SAW said Du’a al-Qunut at times of calamity with words that were appropriate to the situation. He said Du’a al-Qunut in Fajar and in other prayers, praying against Ra’l, Dhakwan and ‘Usaiyah for killing the Qur’an-readers whom the Prophet SAW 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 SAW, 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 SAW and behind Abu Bakar, ‘Umar, ‘Uthman and ‘Ali (may Allah be pleased with them). Did they used to say Du’a 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 SAW. And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
(Al-Lajnah al-Da’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 7/47)
It is really SUNNAH to offer qunut in fajar Prayers daily and not bidaa.By Abu Ahmad
Assalamo Alaykom Warahmatullahi Wabarakatuhu. It is Sunnah to offer dua qunut in Fajar from the Shafii school of thought.We are defending the Sunnah and will do it till our death, Insha Allah.
Based on the above said Authentic hadith, I believe it is called qawlul aathar or the saying of a sahabi. I can also say that it is the ijtihad of one of the Sahabi(R.A) who was the father of Abu Malik al-Asya’ri. In this hadith, the prophet Mohammad S.A.W. did not personally say “it is a newly-invented matter(Bidaa),” It was, indeed, the Father of Abu Malik al-Asya’ri who gave his ijtihad with no support from the saying of the Holy Prophet Mohammad S.A.W.. May ALLAH give not only one hasanah or one good reward to the Father of Abu Malik al-Asya’ari but millions or billions of hasanah wa radhiyallahu anhu.I need to raise my hand to hold the pen to defend the Sunnah of my beloved Prophet Mohammad (S.A.W.). I need to have questions so that I can know and defend the Sunnah of our beloved Prophet Mohammad S.A.W..and one of my question is: did the Prophet Mohammad S.A.W. in the said above hadith say,” O my sahaba or O my Ummah don’t offer qunut in the fajar now and forever because it is newly-invented matter(bidaa) now and forever?”With due respect, the answer is negative, right? The Prophet Mohammad S.A.W. did not say that it is bida’a in the said above hadith. I believe it was just the ijtihad of one of our beloved Sahabi(RA.).So it is also the ijtihad of our brothers in Saudi Arabia that it is bidaaa to offer qunut in the fajar prayer.May ALLAH give them not only one hasanat but billions of hasanah in the hereafter.To my beloved brothers in Saudi Arabia, we follow the practice of Imam Shafii and we have an authentic hadths according to the madhab of Shafii or the methodology used by the school of thought of Imam Shafii. Are you more intelligent than Imam Shafii? Imam Shafii from his maternal lineage according to historian which we had accepted belongs to the Ahlil Bayt. He was a descendant of Alih (R.A.),, the fourth Khalifa and Fatimah Azzahra (R.A.), Do you believe it is bida’a by following and loving the correct teachings of one of the most pious descendants of Prophet Mohammad S.A.W. who practiced Sunnah?By declaring and dissiminating fatwa that it is bidaa to offer qunut every fajar prayer according to Prophet Mohammad S.A.W. saying and not Sunnah, you are accusing many of our pious brothers and sisters in Islam performing bidaa practice since Islam had arrived here in Philippines and Asia.You are defaming them. I know many from your school of thought, if you say it is bida’a it means it is munkar or bad. May Allah guide and forgive you all. Brothers, there are two kinds of places in this world. The first is called blessed places. The second is called unblessed places. The blessed places or locations are Holy Makkah, Madinah Almunawwarah and the places to where our Holy Prophet Mohammad S.A.W. asked ALLAH to bless them. Najad like the Najad in Saudi Arabia and the Najad like Iraq, and other countries including our country and our villages were not blessed by our Holy prophet(S.A.W.). I mean Our Holy Prophet (S.A.W.) did not ask ALLAH to bless our country during his lifetime, Philippines, and other countries like U.S.A., U.K., etc.. So even there are more earthquakes, bad or worst calamities, your places are blessed. You can run to Makkah Almukarramah or Madinah Almunawwarah to hide from calamities. No matter what will happen mostly in this world your country is protected by Allah and His Angels especially the Holy Makkah and Madinah Almunawwarah with the exception of Najad.When Dajjal will arrive into this world, he won’t be able to enter the two said blessed Holy Places of Islam. But what about us here in the Philippines and other countries?There is no proof from the Holy qur’an that we are or will be safe from bad calamities and from Dajjal, right?
So the hadith as related from Malik Asya’ari is only applicable to your country, Saudi Arabiae even though you don’t offer qunut every fajar there is gurarantee from ALLAH (S.W.T) and from the Hadith of our Holy Prophet (S.A.W.) that you will be secured, safe or protected from bad or worst calamities and from addajjal, right? Whereas our country and other countries where muslims are living now, there is no really mentioned guarantee of protection or safety from worst calamities which you can find or read in the Holy Qur’an and in the Authentic hadith. In other word, we have differences.We live in the unblessed countries while you live in the blessed country, Saudi Arabia. So my brothers, do you love or hate us? If you really love us, please, don’t prevent us to practice what our Prophet Mohammad S.A.W. had allowed us to practice. I know the truth from falsehood because our Holy Prophet Mohammad S.A.W. said:” man raaniy faqad ra-alhaq.It means Whoever see me in dream, So indeed he saw(know) the truth.”).P.26, Tafsiyrul Ahlaam, By Mohammad Ibni Sirin. From Anas ibn Malik (Radhiyallahu Anhu) that truly the Prophet(S.A.W.) said:( man raaniy fil manaami falan yadkhulan Nar.)P. 26, Tafsiyrul Ahlaam. It means:whoever saw me in dreams So he will never enter hell-fire. From Saeed ibn Qays, from his father, he said: The Messenger of ALLAH(S.A.W.) said:( Lan yadhkulan naara man raaniy fiyl manami.)It means:” he will never enter hellfire whoever saw me in dreams.”P.26, Tafsiyrul Ahlaam, By Mohammad ibni Sirin. Alhamdulillah,to tell you the truth, I saw our Prophet Mohammad S.A.W. in one of my dreams.I won’t put the detail of my dream here as our topic is not about dream but about qunut in fajar.With due respect to our Brother Albani, I don’t believe in some of his classification of Hadiths Sahih into daeef, etc.. Please be reminded by the Hadith of our beloved prophet Mohammad S.A.W..
Aisha( Radhiyallahu Anhaa) narrated: “(The Messenger of Allah(S.A.W.) allowed the people to to do something, but some people refrain from doing it. When the Prophet(S.A.W.) learned of that, he became so angry that it appeared on his face and he said,” What is wrong with such people who refrain from doing a thing that I permitted to do? By Allah, I know Allah best, and I fear Him most.”)HAdith no. 1545, Sahih Muslim and (Bukhari 6101) So do you want our Prophet Mohammad S.A.W. will be angry at you on the day of Judgement? Did not or the Holy Prophet Said:”({ Innallaha yuhibbul mulihhiyna fid duaa?” Truly ALLAH loves those who consistently make duaa? Qunut is indeed is a duaa. It is sometimes on how we understand that we differ and that is why we interpret the same thing differently. But inspite of our differences, let us always have peace , reconconcilliation, and respect among brothers in Islam. Respect our Opinions, we will respect yours and have patience. ((Innama yuwaffas sa’biruwna uzowrahom bighayri hisab)).Truly, what will be rewarded for those who have patience will be without measure? Imagine, you will have not only 72 wives in Jannah but countless or without measure? You will not have only 100 degrees of Jannah but countless or without measure? You will not only save 70 people from those of whom you love while in this world
in the hell-fire but countless or without measure? Give us peace here in Asia and respect the fatwa of our Beloved Imam, Imam Shafii that it is Sunnah to offer duaa qunut in the morning prayers. May ALLAH guide us all to his true path and make us all enter ALfirdaus bighayri hisab.
Had you read the contents of Qunut dua in Fajar Paryer? When is it prohibited and bida’a to ask guidance from Allah? “Allummah ahdinaa fiy man haadayta!” When was it bida’a and haram to ask ALLAH for wellness and safety?Wa aafinaa fiy man aafayta?” When was it haram and bida’a to ask ALLAH to love you and become his friend? Watawallanaa fiy man tawallayta!” when was it haram and bida’a to ask Allah to bless you?” Wabaarik lanaa fiy maa ‘ahtayta?When was it haram and bida’a to ask ALLAH to protect you from bad or worst calamities in this world and in hereafter?” Waqinaa sharra maa qadayta?” Is it not laa yuraddul qadaa illa duaa? and qunut is not a duaa? When was it haram to praise and give thanks to ALLAH,” falakalhamdu alaa maa qadayta.” Did not ALLAH say,” Wa inshakartum laajiydannanakum” when you praise and give thanks to me, I have to increase my blessing to you?”Is it haram and bidaa to ask for forgiveness from ALLAH,” Wanastaghfiruka wanatuwbu ilayka?”Did not ALLAH say,” Istagfiruw rabbakum innahu kaana gaffarah, Yursilissama-a alaykom midrarah. Wayumdidkum biamwaalin wa baniyna wayajaalakum jannaatin wayaj’allakum anhaarah?”Did not The Prophet Mohammad (S.A.W.) say:” man lajiymal istighfaara ja’alallahu lahu min kullin dhayqin makhrajan, wa min kulli hammin farajan warazakahu min haythu la yahtasib?”Did not our prophet Mohammad S.A.W. say,”(( Anzalallahu amaaniyna li ummatiy: wa maa kaanallahu lyuadhdhibahum wa anta fiyhim wa maa kaanallahu muadhdhibahum wa hom yastagfiruwn.)) Fa idhaa madaytu taraktu fiyhimul istighfara ilaa yawmil qiyaamah? Is it haram and bida’a to make salawat to our Prophet Mohammad S.A.W. when we make qunut? Did not ALLAH and his Prophet Mohammad S.A.W. order to make salawat to our Prophet Mohammad S.A.W..?
One of the Islamic teacher in my province, Jolo Sulu, Philippines, use to say bida’a to those who perform qunut every salatal fajar. Then, one time, strong wind destroyed his Madarasa. After the bad calamity struck his madarasa. He made qunut in the Fajar Prayers. So, which is better to offer qunut after you and your houses and madarasa destroyed by bad calamity or you offer it before the worst calamities hit you and your houses?