The Ruling on Qunut in Prayer and Consulting the Scholars
Machine translationRead the Arabic original
Question:
May Allah reward you, Honorable Shaykh. A group of people, out of their desire for your excellence to grant them an opening for the supplication of the hearts, and with a consultation, I say: Many questions have come in, and they hope that your excellence will give them the jurisprudence of the qunut supplication, even if it is in a moderate chapter.
Answer:
This issue has been much discussed and written about in newspapers and magazines, so it has been clarified and agreed upon. First, qunut is a recommended practice (sunnah) for those who hold that it exists in the night prayers; it is a recommended practice, not an obligation.
Second, the matter is not a free-for-all for anyone who wants to do it as they please. One must consult the scholars who assess the events that warrant qunut and those that do not. The scholars are the ones who assess the events; they know. I mean scholars who issue fatwas, to whom people turn for fatwas. One sends questions to the Dar al-Ifta (House of Fatwa) and asks, or goes out on his own and asks the mufti, or asks one of the shaykhs and finds the answer, if Allah wills. It is not the right of every person to stand without a fatwa from the scholars who assess matters and seek their proper course, those who are in charge of resolving difficulties. These matters are in disarray because some of those who exercise independent legal reasoning (mujtahids) perform qunut for things that do not warrant it, and perhaps they bring in qunut that is outside the prescribed norm, and use words that are outside the prescribed norm. This affects the prayer; it may invalidate it. Nothing is done in the prayer except with scriptural evidence and a correct fatwa. This person acts on his own, performing qunut whenever he wishes and leaving it whenever he wishes. Rather, this has references and standards to which we return, how matters are, yes.
May Allah reward you, Honorable Shaykh. A group of people, out of their desire for your excellence to grant them an opening for the supplication of the hearts, and with a consultation, I say: Many questions have come in, and they hope that your excellence will give them the jurisprudence of the qunut supplication, even if it is in a moderate chapter.
Answer:
This issue has been much discussed and written about in newspapers and magazines, so it has been clarified and agreed upon. First, qunut is a recommended practice (sunnah) for those who hold that it exists in the night prayers; it is a recommended practice, not an obligation.
Second, the matter is not a free-for-all for anyone who wants to do it as they please. One must consult the scholars who assess the events that warrant qunut and those that do not. The scholars are the ones who assess the events; they know. I mean scholars who issue fatwas, to whom people turn for fatwas. One sends questions to the Dar al-Ifta (House of Fatwa) and asks, or goes out on his own and asks the mufti, or asks one of the shaykhs and finds the answer, if Allah wills. It is not the right of every person to stand without a fatwa from the scholars who assess matters and seek their proper course, those who are in charge of resolving difficulties. These matters are in disarray because some of those who exercise independent legal reasoning (mujtahids) perform qunut for things that do not warrant it, and perhaps they bring in qunut that is outside the prescribed norm, and use words that are outside the prescribed norm. This affects the prayer; it may invalidate it. Nothing is done in the prayer except with scriptural evidence and a correct fatwa. This person acts on his own, performing qunut whenever he wishes and leaving it whenever he wishes. Rather, this has references and standards to which we return, how matters are, yes.
Source
فقه دعاء القنوت — alfawzan.live
The Arabic text is a machine transcription of the audio recording.