صحیح ابن حبان
Ibn Hibban
كتاب الصلاةBook of Prayer
فصل في القنوت - ذكر الخبر الدال على أن الحادثة إذا زالت لا يجب على المرء القنوت حينئذSection on Qunut - Report indicating that when the incident passes, qunut is no longer required
Hadith 1986
اُردوEn
أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ سَلْمٍ ، قَالَ : حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، قَالَ : حَدَّثَنَا الأَوْزَاعِيُّ ، قَالَ : حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ ، قَالَ : حَدَّثَنِي أَبُو سَلَمَةَ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : " قَنَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَلاةِ الْعَتَمَةِ شَهْرًا ، يَقُولُ فِي قُنُوتِهِ : " اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ ، اللَّهُمَّ نَجِّ سَلَمَةَ بْنَ هِشَامٍ ، اللَّهُمَّ نَجِّ عَيَّاشَ بْنَ أَبِي رَبِيعَةَ ، اللَّهُمَّ نَجِّ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ ، اللَّهُمَّ اجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ " . قَالَ أَبُو هُرَيْرَةَ : وَأَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ ، فَلَمْ يَدَعْ لَهُمْ ، فَذَكَرْتُ ذَلِكَ لَهُ ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَمَا تَرَاهُمْ قَدْ قَدِمُوا ؟ " . قَالَ أَبُو حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ : فِي هَذَا الْخَبَرِ بَيَانٌ وَاضِحٌ أَنَّ الْقُنُوتَ إِنَّمَا يُقْنَتُ فِي الصَّلَوَاتِ عِنْدَ حُدُوثِ حَادِثَةٍ ، مِثْلَ ظُهُورِ أَعْدَاءِ اللَّهِ عَلَى الْمُسْلِمِينَ ، أَوْ ظُلْمِ ظَالِمٍ ظُلِمَ الْمَرْءُ بِهِ ، أَوْ تَعَدَّى عَلَيْهِ ، أَوْ أَقْوَامٍ أَحَبَّ أَنْ يَدْعُوَ لَهُمْ ، أَوْ أَسْرَى مِنَ الْمُسْلِمِينَ فِي أَيْدِي الْمُشْرِكِينَ ، وَأَحَبَّ الدُّعَاءَ لَهُمْ بِالْخَلاصِ مِنْ أَيْدِيهِمْ ، أَوْ مَا يُشْبِهُ هَذِهِ الأَحْوَالَ ، فَإِذَا كَانَ بَعْضُ مَا وَصَفْنَا مَوْجُودًا ، قَنَتَ الْمَرْءُ فِي صَلاةٍ وَاحِدَةٍ ، أَوِ الصَّلَوَاتِ كُلِّهَا ، أَوْ بَعْضِهَا دُونَ بَعْضٍ بَعْدَ رَفْعِهِ رَأْسَهُ مِنَ الرُّكُوعِ فِي الرَّكْعَةِ الآخِرَةِ مِنْ صَلاتِهِ ، يَدْعُو عَلَى مَنْ شَاءَ بِاسْمِهِ ، وَيَدْعُو لِمَنْ أَحَبَّ بِاسْمِهِ ، فَإِذَا عَدَمِ مِثْلَ هَذِهِ الأَحْوَالِ لَمْ يَقْنُتْ حِينَئِذٍ فِي شَيْءٍ مِنْ صَلاتِهِ ، إِذِ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْنُتُ عَلَى الْمُشْرِكِينَ ، وَيَدْعُو لِلْمُسْلِمِينَ بِالنَّجَاةِ ، فَلَمَّا أَصْبَحَ يَوْمًا مِنَ الأَيَّامِ تَرَكَ الْقُنُوتَ ، فَذَكَرَ ذَلِكَ أَبُو هُرَيْرَةَ ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَمَا تَرَاهُمْ قَدْ قَدِمُوا ؟ " فَفِي هَذَا أَبْيَنُ الْبَيَانِ عَلَى صِحَّةِ مَا أَصَّلْنَاهُ .
Sayyiduna Abu Huraira (may Allah be pleased with him) narrates: The Prophet (peace and blessings of Allah be upon him) recited Qunoot Nazilah in the Isha prayer. In Qunoot Nazilah, he used to recite: O Allah! Grant salvation to Walid bin Walid. O Allah! Grant salvation to Salamah bin Hisham. Grant salvation to Ayyash bin Abi Rabi’ah. O Allah! Grant salvation to the weak believers. O Allah! Send Your severity upon the tribe of Mudar. O Allah! Impose upon them a famine like that in the time of Sayyiduna Yusuf (peace be upon him).” Sayyiduna Abu Huraira (may Allah be pleased with him) says: One day, the Prophet (peace and blessings of Allah be upon him) did not supplicate for those people. I mentioned this matter, so he said: Did you not see, those people have come (i.e., have been freed). (Imam Ibn Hibban, may Allah have mercy on him, says:) This narration is a clear statement that Qunoot Nazilah is to be recited in prayer at the time when an incident occurs, such as when the enemies of Allah confront the Muslims, or in the case of oppression by a tyrant. When a person is wronged, or is subjected to excess, or some people desire that supplication be made in their favor, or some Muslims are imprisoned by the polytheists and they desire that supplication be made for their deliverance, or if any other situation arises, then in any of the situations we have mentioned, if any such situation exists, a person may recite Qunoot Nazilah in one of his prayers, or in all prayers, or leave it in one prayer and recite it in another. He will recite it after rising from bowing (ruku’) in the last rak’ah of his prayer. He may supplicate by name against whomever he wishes, and by name in favor of whomever he wishes. When such a situation does not exist, a person should not recite Qunoot Nazilah in any prayer. Because the Prophet (peace and blessings of Allah be upon him) recited Qunoot Nazilah against the polytheists and supplicated for the deliverance of the Muslims. Then a day came when the Prophet (peace and blessings of Allah be upon him) abandoned reciting Qunoot Nazilah. Sayyiduna Abu Huraira (may Allah be pleased with him) mentioned this, so the Prophet (peace and blessings of Allah be upon him) said: Did you not see that those people (have been freed from the captivity of the polytheists and) have come? So this is a clear statement of the correctness of the principle we have mentioned.
