What is Dua Qunoot mean?
Dua Qunoot is one of the supplications recited in prayer at specific times.
It is a great supplication through which a servant draws closer to his Lord, asking for good and warding off evil.
This supplication is considered a confirmed Sunnah in some prayers; its ruling and placement vary according to different schools of thought and the circumstances in which it is recited.
This topic aims to shed light on Dua Qunoot, clarifying its various aspects and legal rulings, to serve as a comprehensive reference for anyone wishing to understand this great supplication and apply it in their worship.
1- What is the correct Dua Qunoot?
Dua Qunoot, linguistically, means obedience, silence, prolonged standing in prayer, or persistence in something.
In Islamic legal terminology, it refers to a specific supplication recited in prayer at a particular point.
Various forms of Dua Qunoot have been narrated from the Prophet Muhammad (peace be upon him) and his noble companions.
The most famous and authentic of these is what was narrated by Al-Hasan ibn Ali (may Allah be pleased with him), who said: “The Messenger of Allah (peace be upon him) taught me words to say in Witr prayer:
‘O Allah, guide me among those whom You have guided, and grant me well-being among those whom You have granted well-being, and take me in to Your care among those whom You have taken into Your care, and bless me in what You have given me, and protect me from the evil of what You have decreed, for You decree and none can decree against You, and indeed, none whom You have be friended shall be humiliated, and none whom You have opposed shall be honored. Blessed are You, our Lord, and Exalted.
‘” This formula is the basis of Dua Qunoot, and it is the recommended formula to recite in Witr prayer according to the majority of scholars.
The worshipper may add to it whatever supplications they wish, as long as it is appropriate for their situation, such as supplicating for Muslims, or against enemies, or seeking forgiveness and mercy, provided that it does not deviate from the legitimate objectives of supplication.
Scholars have unanimously agreed on the permissibility of Dua Qunoot in Witr prayer, but they differ on its permissibility in other prayers, as will be detailed later.
Dua Qunoot is considered a comprehensive supplication that combines praising Allah, acknowledging His power, seeking guidance, well-being, care, and blessings, and seeking refuge from evil.
This makes it a comprehensive supplication for the servant’s needs in this world and the hereafter.
It also reflects the servant’s deep connection to their Lord and their dependence on Him in all matters, which increases their humility and contemplation during prayer.
2- Should Dua Qunoot be recited audibly or silently during prayer?
The issue of reciting Dua Qunoot audibly or silently is a matter on which jurists have differed, and they have various opinions based on legal evidence and consideration of the objectives of Islamic law.
These opinions can be summarised as follows:
First Opinion: Reciting Dua Qunoot audibly.
The majority of jurists, including the Shafi’is and Hanbal is, believe that the Imam should recite Dua Qunoot audibly, and the congregants should say ‘Ameen’ to his supplication.
They based this on the actions of the Prophet (peace be upon him) in certain situations, where it was narrated that he recited Qunoot audibly in the Fajr prayer after bowing, supplicating against specific tribes, and the companions said ‘Ameen’ behind him. Among the evidence for this is what was narrated by Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace be upon him) recited Qunoot for a month, supplicating against Ra’l, Dhakwan, and Usayyah, who killed the Qurra (reciters of the Quran).
Anas said: “As for Fajr, he continued to recite Qunoot until he departed from this world” [1].
Some scholars interpreted this Hadith to mean that the Qunoot was audible because the congregants were saying ‘Ameen’ to his supplication, and this can only happen with audible recitation.
Furthermore, reciting supplications audibly in such situations is more effective in influencing the congregants, encouraging them to interact with the supplication and say ‘Ameen’, which increases their humility and devotion to Allah the Almighty.
Second Opinion: Reciting Dua Qunoot silently. Some jurists, including the Hanafis, held that Dua Qunoot should be recited silently, like other remembrances and supplications recited in prayer.
They argued that the default for remembrances and supplications in prayer is silence, unless there is a clear text indicating audible recitation.
They did not find in the narrated Ahadith anything that indicates audible recitation of Dua Qunoot consistently and continuously; rather, they saw that any audible recitation occurred in specific cases, such as Qunoot of Calamities.
Furthermore, silent supplication is closer to humility and individual devotion, and further away from showing off or disturbing other worshippers.
They believe that supplication in prayer is a private conversation between the servant and their Lord, and the default for private conversations is to be silent.
Third Opinion: Differentiation between Qunoot in Witr and Qunoot of Calamities.
Some scholars believe that there is a distinction in this matter.
Audible recitation should be for Qunoot of Calamities (which is supplication during disasters and calamities) because it demonstrates humility and fervent prayer and unites hearts in supplication, while silent recitation should be for Qunoot of Witr, as it is a specific supplication for Witr and has no relation to general calamities.
This opinion combines the evidence for both audible and silent recitation, reconciling them by assigning a specific ruling to each situation.
Audible recitation during calamities has a greater impact in encouraging people to supplicate and show humility, while silent recitation in Witr is closer to individual humility.
Preference: The preferred view in this matter is that the Imam should recite Dua Qunoot audibly in Witr prayer and in Qunoot of Calamities, and the congregants should say ‘Ameen’ to his supplication.
This is the practice of many Muslims, and it is closer to achieving the purpose of collective supplication, which is to supplicate to Allah with one heart and one tongue.
As for silent recitation, it is for the individual who prays alone.
Audible recitation does not contradict humility; rather, it may increase it through the interaction and ’Ameen’ of the congregants, which creates an atmosphere of humility and fervent prayer in the mosque.
3- Is Dua Qunoot mentioned in the Quran?
Dua Qunoot itself, in its known form narrated from the Prophet (peace be upon him), is not explicitly mentioned in the Holy Quran.
The Quran is the primary source of legislation in Islam, containing general principles and broad rulings, while the details of worship and how to perform them are often elaborated in the purified Sunnah of the Prophet, which is the second source of legislation.
The Quran and Sunnah as Sources of Legislation: The Holy Quran generally commands prayer and supplication, and encourages humility and devotion to Allah.
For example, Allah says: ﴿And your Lord says, “Call upon Me; I will respond to you.”﴾ [Ghafir: 60], and He says: ﴿ Call upon your Lord in humility and privately; indeed, He does not like transgressors.﴾ [Al-A’raf: 55].
These verses and others indicate the permissibility and importance of supplication in Islam, but they do not specify particular formulas for Dua Qunoot or specific places for it in prayer.
The Role of the Sunnah in Detailing Worship: The Sunnah of the Prophet comes to elaborate on what is summarised in the Quran and to clarify how to apply legal rulings.
The Prophet (peace be upon him) is the expounder of the Quran, and Allah says: ﴿And We have sent down to you the message that you may make clear to the people what was sent down to them﴾ [An-Nahl: 44].
From this perspective, Dua Qunoot is among the actual and verbal Sunnahs narrated from the Prophet (peace be upon him), which were transmitted by his noble companions.
The famous formula for Dua Qunoot that we mentioned earlier: “O Allah, guide me among those whom You have guided…” is an authentic prophetic Hadith narrated by Imam Tirmidhi and others [2].
The Wisdom Behind Not Mentioning Details in the Quran: The wisdom behind not mentioning the details of worship, such as Dua Qunoot, in the Holy Quran lies in several matters: Facilitation for the Ummah: If all details were mentioned in the Quran, it would be a burden and hardship for people, and the religion would become rigid and incompatible with changing circumstances.
The flexibility and diversity of the Sunnah provide room for facilitation and ijtihad (independent reasoning).
Highlighting the Status of the Sunnah: The Sunnah is the second source of legislation, complementing the Quran and explaining it.
Not mentioning details in the Quran encourages Muslims to refer to the Sunnah to understand their religion and apply its rulings.
Flexibility in Application: The absence of an explicit Quranic text precisely defining the formula or placement of Dua Qunoot allows jurists room for ijtihad in determining its rulings and placements, which has led to a diversity of jurisprudential opinions, and this diversity is a mercy for the Ummah.
Conclusion: Dua Qunoot is not explicitly mentioned in the Holy Quran, but it is established by the authentic Sunnah of the Prophet, and it is a part of Islamic legislation that must be adopted and acted upon.
The Sunnah is the interpreter and clarifier of the Quran, and it elaborates on rulings and clarifies how to apply them in a Muslim’s life.
Therefore, the permissibility of Dua Qunoot is derived from the actions and sayings of the Prophet(peace be upon him), which has been agreed upon by the scholars of the Ummah.
4- What is Dua Qunoot of Calamities (Qunoot An-Nawazil)?
Dua Qunoot of Calamities (Qunoot An-Nawazil) is a special type of Dua Qunoot that is legislated when general calamities and disasters befall Muslims, such as wars, epidemics, famines, earthquakes, floods, or any other disaster that harms Muslims.
This 1.2.3 type of Qunoot differs from Witr Qunoot in its ruling and placement; it is not specific to a particular prayer, but rather it is legislated in the five obligatory prayers, and it is recited after rising from the last bowing (Ruku’) of each prayer.
Legitimacy of Qunoot An-Nawazil: The legitimacy of Qunoot An-Nawazil is established by the purified Sunnah of the Prophet.
It has been narrated that the Prophet (peace be upon him) recited Qunoot in obligatory prayers when certain calamities occurred.
Among the most famous examples is his Qunoot when the Qurra (reciters of the Quran) were killed at Bi’r Ma’unah, where he recited Qunoot for a month, supplicating against Ra’l, Dhakwan, and Usayyah.
Bukhari and Muslim narrated from Abu Hurairah (may Allah be pleased with him) that when the Prophet (peace be upon him) wanted to supplicate against someone or for someone, he would recite Qunoot after bowing [3].
This indicates that Qunoot An-Nawazil was among his actions (peace be upon him) when needed.
Ruling of Qunoot An-Nawazil: Jurists have differed on the ruling of Qunoot An-Nawazil.
The majority of scholars held that it is a Sunnah when calamities occur, and that it is legislated in both audible and silent prayers.
Some believe that it is legislated in all obligatory prayers, while others believe that it is specific to audible prayers (Fajr, Maghrib, Isha).
The preferred view is that it is legislated in all obligatory prayers when needed, due to the narrations of his actions (peace be upon him) in various prayers.
Formula of Dua Qunoot An-Nawazil: There is no specific and binding formula for Dua Qunoot An-Nawazil.
Rather, the Imam and congregants supplicate with what is appropriate for the calamity that has fallen upon them.
However, it is recommended that the supplication include praise of Allah, blessings upon the Prophet (peace be upon him), then supplication for the removal of affliction, the victory of Muslims, the defeat of enemies, and seeking well-being and mercy.
Examples of supplications that can be recited in Qunoot An-Nawazil include:
“O Allah, we seek Your help and Your forgiveness, and we believe in You and rely upon You, and we praise You with all good.
We thank You and are not ungrateful to You, and we cast off and for the sake of whoever disobeys You.
O Allah, You alone we worship, and to You we pray and prostrate, and to You we strive and hasten.
We hope for Your mercy and fear Your punishment, for Your severe punishment will surely overtake the disbelievers.
O Allah, punish the disbelievers and the People of the Book who hinder from Your path, deny Your messengers, and fight Your allies.
O Allah, forgive the believing men and women, and the Muslim men and women, and unite their hearts, and reconcile their differences, and grant them victory over Your enemy and their enemy.
O Allah, remove from us affliction, epidemics, earthquakes, and trials, what is apparent of them and what is hidden, from our country in particular and from all Muslim lands in general, O Lord of the worlds.” [4]
The Imam can supplicate with what is appropriate for the calamity, such as saying:” O Allah, save our oppressed brothers and sisters in Palestine (or in any other place).
O Allah, be their helper and supporter. O Allah, remove injustice and affliction from them.
O Allah, deal with the oppressors, for they cannot escape You.
O Allah, scatter their gatherings and disperse their forces, and make their plotting their destruction, O All-Strong, O All-Mighty.” [5]
Placement of Qunoot An-Nawazil: Qunoot An-Nawazil is legislated after rising from the last bowing (Ruku’) of the prayer, whether it is an audible or silent prayer.
The Imam raises his hands in supplication, and the congregants say ‘Ameen’
behind him.
After finishing the supplication, the Imam and congregants prostrate and complete the prayer as usual.
Wisdom Behind Qunoot An-Nawazil: The wisdom behind Qunoot An-Nawazil lies in several matters: Seeking Refuge in Allah:
It is an expression of the servants’ need for their Lord during hardships, and that there is no refuge or escape from Allah except to Him.
Collective Supplication: It unites the hearts of Muslims in supplication and devotion to Allah, which increases the power of the supplication and makes it more likely to be accepted.
Demonstrating Solidarity: It strengthens the spirit of solidarity and brotherhood among Muslims, as they supplicate for their afflicted brothers and sisters in the East and West of the earth.
Seeking Allah’s Help: It is a means of seeking Allah’s help in repelling affliction, removing hardships, and achieving victory over enemies.
Humility and Certainty: It increases the humility of the worshippers and their certainty that Allah is capable of all things, and that the dominion of all things is in His hand.
5- How to learn Dua Qunoot?
Learning Dua Qunoot is easy and accessible to everyone, whether it is the Dua Qunoot in Witr or Qunoot An-Nawazil.
It requires some effort and perseverance, and the steps to learn it can be summarised as follows:
1. Memorize the basic formula of Dua Qunoot:
The first and most important step is to memorize the famous formula of Dua Qunoot in Witr, which is:” O Allah, guide me among those whom You have guided, and grant me well-being among those whom You have granted well-being, and take me into Your care among those whom You have taken in to Your care, and bless me in what You have given me, and protect me from the evil of what You have decreed, for You decree and none can decree against You, and indeed, none whom You have be friended shall be humiliated, and none whom You have opposed shall be honored.
Blessed are You, our Lord, and Exalted.” [6]
This supplication can be memorized by repeating it several times, or by listening to it from reciters and scholars until it is firmly established in the mind.
It is preferable to divide the supplication into short sentences and memorize each sentence separately, then connect them together.
2. Understand the meanings of the supplication:
It is not enough to just memorize the supplication; its meanings and objectives must also be understood.
Understanding the meanings increases humility and contemplation during supplication.
One can refer to books of Tafsir (Quranic exegesis) and commentaries on Hadith to understand the meanings of the words and phrases in the supplication.
For example:”O Allah, guide me among those whom You have guided”: Seeking guidance from Allah, and asking Him to make you among the guided ones whom Allah has guided to the truth.
“and grant me well-being among those whom You have granted well-being”:
Seeking well-being in religion, worldly life, and body, and asking Him to make you among those who are free from diseases and afflictions.
“and take me into Your care among those whom You have taken into Your care”: Asking Allah to take charge of your affairs, and to be your guardian and helper, and to make you among those whom He takes care of with His mercy and protection. ” and bless me in what You have given me”:
Seeking blessings in all that Allah has bestowed upon you of sustenance, health, knowledge, and offspring.” and protect me from the evil of what You have decreed”:
Seeking protection from all evil and disliked things that Allah has decreed for you.”
For You decree and none can decree against You”: An affirmation of Allah’sabsolute power to dispose of the universe, and that there is no repeller of His decree.”
And indeed, none whom You have befriended shall be humiliated, and none whom You have opposed shall be honoured”:
An emphasis that honour and humiliation are in Allah’s hand alone, and that whoever Allah is friends with will not be humiliated, and whoever He opposes will not be honoured.
“Blessed are You, our Lord, and Exalted”: Praising Allah with attributes of greatness, majesty, and perfection.
3. Practice and practical application:
After memorization and understanding, comes the stage of practice and practical application.
It is recommended to recite Dua Qunoot in Witr prayer regularly, so that it becomes a natural part of your prayer.
The more you practice, the easier the supplication becomes and the more humility you will feel in it.
4. Listening to the supplication:
Listening to Dua Qunoot from reciters and scholars known for their beautiful voices and humility helps to solidify memorization and understand the meanings, and it also aids in humility and being affected by the supplication.
One can listen to recordings of Dua Qunoot from reliable sources online or through Quran and supplication applications.
5. Supplicating in Qunoot An-Nawazil:
As for Qunoot An-Nawazil, since there is no specific formula for it, learning it depends on the ability to formulate the supplication according to the calamity. One can use general authentic supplications, or formulate a specific supplication for the calamity while observing the etiquette of supplication.
It is preferable that the supplication be comprehensive and inclusive, and that it includes praise of Allah, blessings upon the Prophet, and then seeking the removal of affliction and the victory of Muslims.
6. Seeking knowledge from specialists:
If there is any question or difficulty in understanding or applying Dua Qunoot, do not hesitate to ask knowledgeable and trustworthy scholars and students of knowledge.
Seeking knowledge from its correct sources is the way to sound understanding and correct application of worship.
7. Sincerity and certainty of response:
The most important aspect of supplication is sincerity to Allah the Almighty and certainty of response.
Supplication is a great act of worship, and the more sincere the servant is in their supplication and certain of a response, the more likely their supplication is to be accepted.
Learning Dua Qunoot is not just memorizing words, but it is learning how to supplicate to Allah with a humble heart and a tranquil soul.
*By following these steps, any Muslim can learn and master Dua Qunoot, and make it a part of their worship through which they draw closer to Allah the Almighty, earn reward, and achieve their needs in this world and the hereafter.
Summary
Dua Qunoot is a great supplication recited in prayer, and it has various forms, the most famous of which is what was narrated from the Prophet (peace be upon him) in Witr prayer.
Dua Qunoot is a confirmed Sunnah in Witr, and it is also legislated in obligatory prayers when calamities and disasters befall Muslims, and it is then known as Qunoot An-Nawazil.
Jurists differ on whether to recite it audibly or silently, but the preferred view is for the Imam to recite it audibly and for the congregants to say ‘Ameen’ behind him, especially in Qunoot An-Nawazil.
Dua Qunoot is not explicitly mentioned in the Holy Quran, but it is established by the purified Sunnah of the Prophet, which is the second source of legislation and elaborates on what is summarised in the Quran.
Learning Dua Qunoot requires memorizing the basic formula, understanding its meanings, practical application, and listening to it, along with sincerity and certainty of response.
This supplication is a means of drawing closer to Allah, seeking guidance and well-being, warding off evil, and achieving victory, and it reflects the servant’s dependence on their Lord in all matters, which increases their humility and contemplation during prayer.
References:[1] Sahih Al-Bukhari, Book of Witr, Chapter on Qunoot before and after Ruku’.
[2] Sunan At-Tirmidhi, Book of Witr, Chapter on what has been narrated concerning Qunoot in Witr. [3] Sahih Al-Bukhari, Book of Military Expeditions, Chapter on the Battle of Ar-Raji’ and the condemnation of Ra’l, Dhakwan, and Usayyah. [4] This supplication is composed of several authentic supplications, and it does not have one specific text. [5] This supplication is an example of Qunoot An-Nawazil, and the Imam can supplicate with what is appropriate for the situation. [6] Sunan At-Tirmidhi, Book of Witr, Chapter on what has been narrated concerning Qunoot in Witr.
