Source: Fatāwā Muḥammadiyyah, Vol. 1, p. 516
Do the scholars of Islam say that Duʿā’ al-Qunūt Nāzilah should be recited only after rukūʿ, or is it also permissible before rukūʿ?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
◄ Although it is permissible to recite Duʿā’ al-Qunūt Nāzilah before rukūʿ, as some Companions رضي الله عنهم did in the Fajr prayer,
◄ The chosen and more virtuous practice is that Duʿā’ al-Qunūt Nāzilah should be recited after rukūʿ.
Narrated by Abū Hurayrah رضي الله عنه:
أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَرَادَ أَنْ يَدْعُوَ عَلَى أَحَدٍ أَوْ يَدْعُوَ لِأَحَدٍ، قَنَتَ بَعْدَ الرُّكُوعِ، فَرُبَّمَا قَالَ: ” إِذَا قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ …
(Ḥadīth agreed upon – al-Bukhārī & Muslim; Mishkāt, p. 113)
Translation:
“When the Messenger of Allah ﷺ intended to supplicate against someone or in favor of someone, he would recite Qunūt after rukūʿ. Sometimes, after saying Samiʿa Allāhu liman ḥamidah, he would supplicate: ‘O Allah! Rescue Walīd bin Walīd, Salamah bin Hishām, and ʿAyyāsh bin Abī Rabīʿah رضي الله عنهم from the captivity of the polytheists.’”
This authentic ḥadīth clearly establishes that the primary place for Duʿā’ al-Qunūt is after rukūʿ.
◈ Both before and after rukūʿ are permissible.
◈ However, the stronger and superior opinion is that Duʿā’ al-Qunūt Nāzilah should be recited after rukūʿ.
ھذا ما عندي واللہ أعلم بالصواب
❖ Question
Do the scholars of Islam say that Duʿā’ al-Qunūt Nāzilah should be recited only after rukūʿ, or is it also permissible before rukūʿ?
✿ Answer
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
◄ Although it is permissible to recite Duʿā’ al-Qunūt Nāzilah before rukūʿ, as some Companions رضي الله عنهم did in the Fajr prayer,
◄ The chosen and more virtuous practice is that Duʿā’ al-Qunūt Nāzilah should be recited after rukūʿ.
Evidence from Ḥadīth
Narrated by Abū Hurayrah رضي الله عنه:
أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَرَادَ أَنْ يَدْعُوَ عَلَى أَحَدٍ أَوْ يَدْعُوَ لِأَحَدٍ، قَنَتَ بَعْدَ الرُّكُوعِ، فَرُبَّمَا قَالَ: ” إِذَا قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ اللَّهُمَّ أَنْجِ الوَلِيدَ بْنَ الوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ …
(Ḥadīth agreed upon – al-Bukhārī & Muslim; Mishkāt, p. 113)
Translation:
“When the Messenger of Allah ﷺ intended to supplicate against someone or in favor of someone, he would recite Qunūt after rukūʿ. Sometimes, after saying Samiʿa Allāhu liman ḥamidah, he would supplicate: ‘O Allah! Rescue Walīd bin Walīd, Salamah bin Hishām, and ʿAyyāsh bin Abī Rabīʿah رضي الله عنهم from the captivity of the polytheists.’”
This authentic ḥadīth clearly establishes that the primary place for Duʿā’ al-Qunūt is after rukūʿ.
Summary
◈ Both before and after rukūʿ are permissible.
◈ However, the stronger and superior opinion is that Duʿā’ al-Qunūt Nāzilah should be recited after rukūʿ.
ھذا ما عندي واللہ أعلم بالصواب
