✿ Sourced from: Aḥkām wa Masā’il: Ṣalāh Section, Volume 1, Page 231
Across Pakistan and other parts of the Muslim world, Muslims are enduring oppression, war, and persecution, and in response, Jihad is also being carried out in various regions.
In light of these circumstances, Qunoot Nazilah is being recited in congregational prayers in mosques against the oppressors and in support of the Mujahideen.
However, one individual claims that this practice is incorrect, arguing that the Prophet ﷺ only recited Qunoot Nazilah for a single month on a specific occasion, and thereafter, neither he nor the Companions continued this practice in later battles.
What is the correct Shar‘i stance on this matter?
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh, Ammā ba‘d!
✔ It is true that the Prophet ﷺ recited Qunoot Nazilah for one month against the murderers of the martyrs of Bi’r Ma‘unah.
✘ However, this was not the only instance. The Prophet ﷺ is authentically reported to have performed Qunoot Nazilah on multiple occasions and in varied contexts, depending on the circumstances.
✔ The practice of both Qunoot Nazilah and Qunoot Ghayr Nazilah is established through authentic Ahadith:
❖ Ṣaḥīḥ al-Bukhārī
Kitāb al-Tafsīr, Bāb: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾
→ Mention of Qunoot against enemies during difficult times.
❖ Ṣaḥīḥ Muslim
Kitāb al-Masājid, Bāb: Istihbāb al-Qunoot fī Jamīʿ al-Ṣalawāt
→ Encouragement of Qunoot in various prayers during trials.
❖ Sunan Abū Dāwūd
Abwāb al-Witr, Bāb: al-Qunoot fī al-Ṣalāh
→ Qunoot prescribed in Witr and other circumstances.
✔ Qunoot Nazilah is not limited to a single incident.
✔ It was repeated at different times based on the conditions of the Ummah.
✔ The Prophet ﷺ and his Companions adjusted its practice according to the need.
✔ It is a Sunnah act that remains valid and recommended in appropriate contexts.
In modern times, when:
◈ Muslims are suffering globally,
◈ Communities are under siege,
◈ The Mujahideen are defending truth,
◈ And believers are calling out in helplessness—
then:
✔ Reciting Qunoot Nazilah is permissible and recommended.
✔ It aligns with Sunnah practice and is a legitimate response in times of hardship and aggression.
✔ It is advisable to occasionally pause or not make it a constant fixture, so that:
◈ The flexibility of Sunnah is preserved,
◈ And it is not assumed to be permanently obligatory.
❖ Qunoot Nazilah is a legislated and valid Sunnah,
❖ Its recitation in present-day crises is justified,
❖ It is not restricted to the time of the Prophet ﷺ,
❖ And its application is based on the needs and conditions of the Ummah.
✿ As long as it is not considered perpetually binding, its use during trials and oppression is Shar‘i and commendable.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
❖ Question
Across Pakistan and other parts of the Muslim world, Muslims are enduring oppression, war, and persecution, and in response, Jihad is also being carried out in various regions.
In light of these circumstances, Qunoot Nazilah is being recited in congregational prayers in mosques against the oppressors and in support of the Mujahideen.
However, one individual claims that this practice is incorrect, arguing that the Prophet ﷺ only recited Qunoot Nazilah for a single month on a specific occasion, and thereafter, neither he nor the Companions continued this practice in later battles.
What is the correct Shar‘i stance on this matter?
✦ Answer
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh, Ammā ba‘d!
❖ Historical Background: Qunoot Nazilah During the Prophetic Era
✔ It is true that the Prophet ﷺ recited Qunoot Nazilah for one month against the murderers of the martyrs of Bi’r Ma‘unah.
✘ However, this was not the only instance. The Prophet ﷺ is authentically reported to have performed Qunoot Nazilah on multiple occasions and in varied contexts, depending on the circumstances.
❖ Evidences from Authentic Sources
✔ The practice of both Qunoot Nazilah and Qunoot Ghayr Nazilah is established through authentic Ahadith:
✿ Hadith References:
❖ Ṣaḥīḥ al-Bukhārī
Kitāb al-Tafsīr, Bāb: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾
→ Mention of Qunoot against enemies during difficult times.
❖ Ṣaḥīḥ Muslim
Kitāb al-Masājid, Bāb: Istihbāb al-Qunoot fī Jamīʿ al-Ṣalawāt
→ Encouragement of Qunoot in various prayers during trials.
❖ Sunan Abū Dāwūd
Abwāb al-Witr, Bāb: al-Qunoot fī al-Ṣalāh
→ Qunoot prescribed in Witr and other circumstances.
❖ Key Points Derived from the Texts
✔ Qunoot Nazilah is not limited to a single incident.
✔ It was repeated at different times based on the conditions of the Ummah.
✔ The Prophet ﷺ and his Companions adjusted its practice according to the need.
✔ It is a Sunnah act that remains valid and recommended in appropriate contexts.
❖ Contemporary Application
In modern times, when:
◈ Muslims are suffering globally,
◈ Communities are under siege,
◈ The Mujahideen are defending truth,
◈ And believers are calling out in helplessness—
then:
✔ Reciting Qunoot Nazilah is permissible and recommended.
✔ It aligns with Sunnah practice and is a legitimate response in times of hardship and aggression.
❖ Caution: Avoid Making It an Unchangeable Routine
✔ It is advisable to occasionally pause or not make it a constant fixture, so that:
◈ The flexibility of Sunnah is preserved,
◈ And it is not assumed to be permanently obligatory.
✔ Conclusion
❖ Qunoot Nazilah is a legislated and valid Sunnah,
❖ Its recitation in present-day crises is justified,
❖ It is not restricted to the time of the Prophet ﷺ,
❖ And its application is based on the needs and conditions of the Ummah.
✿ As long as it is not considered perpetually binding, its use during trials and oppression is Shar‘i and commendable.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
