ruling regarding qunut prayers????

[qiyam-ul-hidaya]

well can i know the ruling regarding qunut prayers(in datails) from my sunni brothers??if discussed before provide me the link .what do hanafi,shafi ,maliki and hanbalis say about it ?? should the hands be raised in same position as that of normal prayers or should be read silently.i have a confusion that sunnies consider reading qunoot only for fajr prayers not rest of prayers is that the case please clearify my doubts??moreover when it should be read in which rakat? before or after ruku??? please respond quickly i would like brother salman and abu abdullah al-maliki to answer it please.rest can also

[salman]

Salamu 'Alaykum

In the Hanafi school the Du'a al Qunut can be read for the fajr prayer (and other loud prayers) only when a calamity occurs.

It is a sunan to do so after the ruku', without raising the hands. According to Abu Hanifa and Abu Yusuf the hands are placed the same way as they are in the Qiyam. Imam Muhammad said that the hands should be left to the sides. Both positions are followable.

There is also the Qunut of witr, which is considered wajib in every witr prayer. Its manner is after recitation (fatiha + surah), before going into ruku'. One says Allahu Akbar, raises his hands, and then ties them.

Wasalam

[qiyam-ul-hidaya]

jazakallah keir for a kind reply brother salman. if one reads it in normal conditions(no calamity) and that too in second rakat after ruku ??does that invalidate the prayers according to sunni rulings????

[salman]

jazakallah keir for a kind reply brother salman. if one reads it in normal conditions(no calamity) and that too in second rakat after ruku ??does that invalidate the prayers according to sunni rulings????

Salamu 'Alaykum

It would be considered against the Sunna and blameworthy.

This is the *Hanafi* opinion.

Wasalam

[laughinglion]

:salam:


10.1t. The Qunut

except that (being Subh) you also recite the qunut after doing ruku' although you can, if you want, recite it before ruku' after finishing your recitation of Qur'an.

[ The Qunut is done in the second rak'at after coming up from ruku', although it could be before the ruku', there being a disagreement about whether it is meritorious or sunna. If it is sunna and he omits it and he does not prostrate for it, his prayer is is invalid. If it is meritorious and he prostrates for it, his prayer is invalid if the prostration is before the salam. It appears from the words of the author that it is better after ruku'. It is the position of Ibn Habib. The well-known position is that it is better before ruku' based on what is in the Sahih that the Prophet was asked whether it was before or after and he replied that it was before. It is also based on kindness to the one who is preceded and because that is what 'Umar continued to do in the presence of the Companions.

The well-known position is that he does not raise his hands as he does not raise them in saying "Amen" or in the supplication of the tashahhud. It is better to do it silently because it is a supplication. If he forgets to do it before ruku', he can do it after it if he remembers. He cannot go back from ruku' if he remembers. If he does go back, then his prayer is invalid because he went back from an obligation to something recommended. ]

10.2 Qunut

The qunut consists of the words:

Allahumma innaa nasta'eenuka wa nastaghfiruka wa nuuminu bika wa natwakkalu 'alayka wa nakhna'u laka wa nakhla'u wa natruku man yakfuruk. Allahumma iyyaaka na'budu wa laka nusalli wa nasjud. Wa ilayka nas'a wa nahfid. Narju rahmataka wa nakhaafu 'adhaabaka'l-jidd. Inna 'adhaabaka bil-kaafireena mulhiq.

(O Allah, we seek help from You and ask forgiveness of You and believe in You and rely on You. We humble ourselves before you and renounce all other dins. And we abandon all who reject You. O Allah it is You we worship and to You that we pray and prostrate and for You that we strive and struggle. We hope for Your mercy and fear Your certain punishment. Your punishment will surely come to those who disbelieve.)

[This is its chosen expression among the Malikis, although it is said, "We rely on you" is an addition in the Risala. One variant has after it, "We praise You well."]

This is taken from The Risalah of Qadi Ibn 'Abi Zayd al-Maliki :anhu: . I personally adopt the position that the qunut is mandub, and pray it before the 2nd ruku`.

With peace

[Abu 'Abdillah al-Maliki]

In the Maliki madhhab, qunut it is mustahabb in the second rak'ah of subh, and you can do it before or after ruku'. You don't raise your hands, and it is recommended to recite the qunut quietly. The wording is as in the quote provided by brother Laughing Lion.

According to the Shafi'iyyah, qunut is sunnah in 2nd rak'ah of subh afer ruku', and they say you should raise your hands with palms upwards and recite the qunut aloud. They prefer the wording that begins: "Allahummahdina fiman hadayta... etc"

Regarding the witr prayer, both Malikiyyah and Shafi'iyyah say that qunut is only done in witr in the last half of the month of Ramadhan, based on the practice of the Sahabah during the time of al-khulafa' ar-rashidun.

The Hanabilah say that qunut in only done in calamities, and their saying is similar to the Hanafis, only the Hanabilah say that the hands should be raised. According to the Hanabilah, the qunut for calamities [qunut an-nawazil] can be done in any of the five prayers. Also, the Hanabilah view the witr qunut as recommended unrestrictedly.

The Dhahiriyyah madhhab, according to Ibn Hazm, says that qunut is mustahabb.

BTW, Qiyamul-Hidayah: Is it true that the Shi'ah do qunut in both rak'ahs of salat al-jumu'ah?

[Abu 'Abdillah al-Maliki]

jazakallah keir for a kind reply brother salman. if one reads it in normal conditions(no calamity) and that too in second rakat after ruku ??does that invalidate the prayers according to sunni rulings????

Qunut in the five prayers was practiced in the early community by a number of sahabah, among the Abu Hurayrah [radhiyallahu 'anhu], according to authentic narrations, so I find it hard to see why it would invalidate the prayer. But as far as I know, they did qunut for a reason, like calamities etc.

It appears that from the time of 'Umar [radhiyallahu 'anhu] onwards, the practice was settled on qunut in the subh prayer to the exclusion of the other prayers.

Ibn al-Qayyim has explained in his book Zad al-Ma'ad that qunut in the subh prayer was preferred because of its long standing and the proximity of the subh prayer to the time at the end of the night when Allah answers du'a'.

Wallahu a'lam

[Shaykhs-Pir Sahib]

for the maliki's, we also have the following slight variation in reading
from:

Narju rahmataka wa nakhaafu 'adhaabaka'l-jidd. Inna 'adhaabaka bil-kaafireena mulhiq.

to:

Narju rahmataka wa nakhaafu 'adhaabaka. Inna 'adhaabaka'l-jidd bil-kaafireena mulhAQ

[mishor]

I have a question, and I'm sorry if this was asked before. :$

In taraweeh prayers in the third rak'at there is a dua read after coming back up from ruku'.
I would just like someone to confirm that in the hanafi madhab one should not raise the hands during the dua but to leave them to ones sides.

:jazak:

[Abu 'Abdillah al-Maliki]

I have a question, and I'm sorry if this was asked before.

In taraweeh prayers in the third rak'at there is a dua read after coming back up from ruku'.
I would just like someone to confirm that in the hanafi madhab one should not raise the hands during the dua but to leave them to ones sides.

This du'a' after ruku' in the witr rak'ah of tarawih is the qunut. The way they do it in Saudiyyah as we see it on the tarawih broadcast is more or less according to the Hanbali madhhab [although the major Saudi 'ulama themselves have rightly objected to the common practice in the Haramayn and other masajid there of making the du'a' very very long, and "sung" and composed in a rhyming fashion].

If the imam was a Hanafi, he would do the qunut in the normal well-known hanafi manner.

As for raising the hands for qunut, it is not considered wajib by those who do it, but only recommended. So if leaving the hands at the side is no problem even for them, it should not be a problem for the Hanafis and Malikis who believe that you should leave them at the sides, wallahu a'lam...

[mishor]

This du'a' after ruku' in the witr rak'ah of tarawih is the qunut. The way they do it in Saudiyyah as we see it on the tarawih broadcast is more or less according to the Hanbali madhhab [although the major Saudi 'ulama themselves have rightly objected to the common practice in the Haramayn and other masajid there of making the du'a' very very long, and "sung" and composed in a rhyming fashion].

If the imam was a Hanafi, he would do the qunut in the normal well-known hanafi manner.

As for raising the hands for qunut, it is not considered wajib by those who do it, but only recommended. So if leaving the hands at the side is no problem even for them, it should not be a problem for the Hanafis and Malikis who believe that you should leave them at the sides, wallahu a'lam...
:jazak:

[qiyam-ul-hidaya]

salams!thanks to all brothers espec. salman ,abdillah al-maliki and sheikhs pir-sahab for providing knowledgable answers. brother abdillah al-maliki as far as yourquery is concerned
BTW, Qiyamul-Hidayah: Is it true that the Shi'ah do qunut in both rak'ahs of salat al-jumu'ah? the answer is yes is has the following wordings
Any Zikr in qunut is sufficient, even if he says, 'Subhanallah' only once. It is, however, better to make the following supplication: La ilaha illallahul Halimul Karim, La ilaha illallahul 'Aliyyul 'Azim, Subhanallahi Rabbis samawatis sab', wa Rabbil 'arazinas sab', wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim, wal hamdu lillahi Rabbil'alamin.
now brothers abdillah al-maliki do what do ahl-sunnah brothers in regards to sunni madhad say about it??is any type of zikr sufficient in qunut or only duas those for qunut like qunut-e-nazila and Allahummahdina fiman hadayta... etc" should be read .in shia madhad there is abundance of qunuts in prayers(witr prayers also) principally they are two types of qunut in shia madhad once which i have pasted and other is exactly same as those of sunnies..
Allahummahdina fiman hadayta... etc"(last verse is differnt)...sheikh suduq reported it on authority on imam hasan (s) in al-fiqiyah.so summing facts together for ahl-e-sunnah at tmes of clamities qunut nazila should be read and rest of times Allahummahdina fiman hadayta... etc"
should be read?? am i right correct me if i am not???waiting for a response once again thanks for a knowledgable response my sunni brothers..may ALLAH increase your knowledge

[Abu 'Abdillah al-Maliki]

There is no fixed obligatory wording for the qunut in the various madhahib of Ahl as-Sunnah, any du'a' will do. However some have preferred the du'a' narrated from al-Hasan [radhiyallahu 'anhu] [i.e. Allahummahdina fiman hadayta etc.] [such as Ahmad and ash-Shafi'i], and others have preferred the du'a' know as the "suratayn" [Allahumma inna nasta'inuka etc... Allahumma iyyaka na'budu etc.] [such as Abu Hanifah and Malik]. So the matter of the wording is one of recommendation and not obligation.

[qiyam-ul-hidaya]

salams !brother abdillah al-maliki our discussion regarding qunut is over now i would like to ask another question regarding the ayah bismillah ar-rahman ar-raheem ??what do ahl-sunnah scholars say ragarding it????is it counted only as verse of surah fatihah.......or counted as verse of every surah apart from surah fatihah.....or is it not counted as verse of any surah(not even surah fatihah) just given as to mark sepearation between different surahs of holy quran...what is opinion of four different shcools regarding it????

[Abu 'Abdillah al-Maliki]

salams !brother abdillah al-maliki our discussion regarding qunut is over now i would like to ask another question regarding the ayah bismillah ar-rahman ar-raheem ??what do ahl-sunnah scholars say ragarding it????is it counted only as verse of surah fatihah.......or counted as verse of every surah apart from surah fatihah.....or is it not counted as verse of any surah(not even surah fatihah) just given as to mark sepearation between different surahs of holy quran...what is opinion of four different shcools regarding it????

All three of those opinions exist within the four sunni madhahib.