Continuation of the tape with some questions: First: Is what has befallen our brothers in Kosovo considered among the calamities for which qunut is prescribed?
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The questioner : It is known, O esteemed Shaykh, that it is permissible to make supplication in the obligatory prayer when a calamity befalls the Muslims. Is what happened to our brothers in Kosovo called a calamity?
The Shaykh : You mean qunut?
The questioner :- Qunut, yes. - And is it permissible to make supplication now, and with what should one supplicate? He means qunut and audible supplication.
The Shaykh : Yes. As for supplicating for our Muslim brothers in Kosovo, it is their right upon us that we ask Allah for them in prostration in the obligatory and voluntary prayers, after the tashahhud in the obligatory and voluntary prayers, between the adhan and the iqamah, at the end of the night, and at any time when response is likely. As for qunut, its matter is left to the one in authority. If he permits qunut, we perform it; otherwise, we do not, because the origin of qunut is that it is undertaken by the ruler who has general authority over the people. For this reason, the Hanbali jurists (may Allah have mercy on them) said that when a calamity befalls the Muslims, only the ruler performs qunut. That is, with regard to the Kingdom, it is Fahd ibn Abdulaziz. No one else performs qunut. They said: Because the Prophet (peace and blessings be upon him) performed qunut, and no one in the mosques performed it except in his mosque, and because the imam is the one in authority over the Muslims with general authority. As for individual imams in their mosques, they should never perform qunut. However, the correct view is that everyone performs qunut because it is supplication. But qunut in the mosques does not take place except after the permission of the rulers, lest chaos ensue. What is the chaos? That some imams believe that this simple calamity—meaning, a minor one—is a calamity for which qunut is prescribed, or that the calamity is severe and qunut is prescribed for it. Then some perform qunut and some do not. The one who does not perform qunut is accused of not loving the Muslims, for example, and chaos and discord arise among the people. These say: Our imam performed qunut, and those say: Your imam is an innovator. So chaos ensues. When the order comes from the rulers, the people agree. And supplication, praise be to Allah, is open at all times. So: we supplicate for them, but we do not perform qunut until the order for qunut comes to us.
The Shaykh : You mean qunut?
The questioner :- Qunut, yes. - And is it permissible to make supplication now, and with what should one supplicate? He means qunut and audible supplication.
The Shaykh : Yes. As for supplicating for our Muslim brothers in Kosovo, it is their right upon us that we ask Allah for them in prostration in the obligatory and voluntary prayers, after the tashahhud in the obligatory and voluntary prayers, between the adhan and the iqamah, at the end of the night, and at any time when response is likely. As for qunut, its matter is left to the one in authority. If he permits qunut, we perform it; otherwise, we do not, because the origin of qunut is that it is undertaken by the ruler who has general authority over the people. For this reason, the Hanbali jurists (may Allah have mercy on them) said that when a calamity befalls the Muslims, only the ruler performs qunut. That is, with regard to the Kingdom, it is Fahd ibn Abdulaziz. No one else performs qunut. They said: Because the Prophet (peace and blessings be upon him) performed qunut, and no one in the mosques performed it except in his mosque, and because the imam is the one in authority over the Muslims with general authority. As for individual imams in their mosques, they should never perform qunut. However, the correct view is that everyone performs qunut because it is supplication. But qunut in the mosques does not take place except after the permission of the rulers, lest chaos ensue. What is the chaos? That some imams believe that this simple calamity—meaning, a minor one—is a calamity for which qunut is prescribed, or that the calamity is severe and qunut is prescribed for it. Then some perform qunut and some do not. The one who does not perform qunut is accused of not loving the Muslims, for example, and chaos and discord arise among the people. These say: Our imam performed qunut, and those say: Your imam is an innovator. So chaos ensues. When the order comes from the rulers, the people agree. And supplication, praise be to Allah, is open at all times. So: we supplicate for them, but we do not perform qunut until the order for qunut comes to us.