✿ Sourced from: Aḥkām wa Masā’il: Ṣalāh Section, Volume 1, Page 231
In Pakistan and other countries, Muslims are suffering from oppression, conflicts, and violence. In response, many imams are reciting Qunoot Nazilah in congregational prayers to invoke Allah’s help against the oppressors and support the Mujahideen.
One individual argues that this is incorrect, claiming that the Prophet ﷺ only recited Qunoot Nazilah for a single month on a specific occasion, and afterward neither he nor the Companions continued this practice.
Is this opinion valid?
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 after the tragedy of Bi’r Ma‘unah, invoking Allah against the killers of the martyred Companions.
✘ However, this was not the only instance of Qunoot Nazilah.
The practice of Qunoot Nazilah and Qunoot Ghayr Nazilah is authentically proven from the Sunnah.
❀ Ṣaḥīḥ al-Bukhārī – Kitāb al-Tafsīr, Bāb: "Laysa laka min al-amri shay’"
❀ Ṣaḥīḥ Muslim – Kitāb al-Masājid, Bāb: "Istihbāb al-Qunoot fī Jamī‘ al-Ṣalawāt"
❀ Abū Dāwūd – Abwāb al-Witr, Bāb: "al-Qunoot fī al-Ṣalāh"
✔ The practice of Qunoot Nazilah is not restricted to the time of the Prophet ﷺ.
✔ It is a legislated, situational practice, applied during times of calamity, oppression, or war.
✿ However:
– It should not be treated as an obligatory or permanent feature of prayer.
– Occasional pausing or skipping the Qunoot is permissible, and continuous practice is not required.
❖ In times of war, persecution, or trials facing Muslims, reciting Qunoot Nazilah is Sunnah-based and permissible.
❖ There is no objection in reciting it in such circumstances, as long as it is not believed to be an unchanging or compulsory act.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
❖ Question
In Pakistan and other countries, Muslims are suffering from oppression, conflicts, and violence. In response, many imams are reciting Qunoot Nazilah in congregational prayers to invoke Allah’s help against the oppressors and support the Mujahideen.
One individual argues that this is incorrect, claiming that the Prophet ﷺ only recited Qunoot Nazilah for a single month on a specific occasion, and afterward neither he nor the Companions continued this practice.
Is this opinion valid?
✦ Answer
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 after the tragedy of Bi’r Ma‘unah, invoking Allah against the killers of the martyred Companions.
✘ However, this was not the only instance of Qunoot Nazilah.
❖ Qunoot Nazilah Proven from Authentic Ahadith
The practice of Qunoot Nazilah and Qunoot Ghayr Nazilah is authentically proven from the Sunnah.
✿ Hadith References:
❀ Ṣaḥīḥ al-Bukhārī – Kitāb al-Tafsīr, Bāb: "Laysa laka min al-amri shay’"
❀ Ṣaḥīḥ Muslim – Kitāb al-Masājid, Bāb: "Istihbāb al-Qunoot fī Jamī‘ al-Ṣalawāt"
❀ Abū Dāwūd – Abwāb al-Witr, Bāb: "al-Qunoot fī al-Ṣalāh"
❖ Guideline for Practice
✔ The practice of Qunoot Nazilah is not restricted to the time of the Prophet ﷺ.
✔ It is a legislated, situational practice, applied during times of calamity, oppression, or war.
✿ However:
– It should not be treated as an obligatory or permanent feature of prayer.
– Occasional pausing or skipping the Qunoot is permissible, and continuous practice is not required.
✔ Conclusion
❖ In times of war, persecution, or trials facing Muslims, reciting Qunoot Nazilah is Sunnah-based and permissible.
❖ There is no objection in reciting it in such circumstances, as long as it is not believed to be an unchanging or compulsory act.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
