The hadith of Abu Hurayrah in which the Prophet (peace and blessings be upon him) used to, when he finished the recitation in the Fajr prayer and said the takbir and raised his head, (Allah hears the one who praises Him)
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The questioner : From Abu Hurayrah, the Messenger of Allah (peace and blessings be upon him) used to say when he finished the recitation in the Fajr prayer and said the takbir and raised his head Muwatta Malik 3:17.
The Shaykh : This hadith which you attributed to Muslim is also in al-Bukhari.
The questioner : Yes.
The Shaykh : Is there a specification in this?
The questioner : He used to supplicate against Hisham ... Then the second hadith, he made qunut after the bowing in the prayer for a month when he said Is this a specific incident or not a specific incident?
The Shaykh : May Allah reward you. I am telling you, other than the text, that this is specific to the Fajr prayer?
Another questioner: It was confused for him, teacher, that it was mentioned only in Fajr, are there other hadiths ... .
The Shaykh : We mentioned to him now, he used to make qunut in the Maghrib prayer and this is also found in Sahih al-Bukhari!
The questioner : This hadith ... .
The Shaykh : Allow me, may Allah reward you, let us understand a little. Does mentioning something negate its absence in others? Does mentioning something negate others?
The questioner : No.
The Shaykh : I mean, if the Fajr prayer is mentioned here, does it negate that he made qunut, for example, in the Maghrib prayer?
The questioner : But why is there a specification here?
The Shaykh : Allow me a little, allow me a little, let us agree on a point. It may be that there is a difference of opinion in it, and there is no difference of opinion. You are now bringing a hadith that the Messenger made qunut in the Fajr prayer in the incident, is that not so? Well, we did not deny this; on the contrary, we established that qunut is prescribed in the five prayers. You said that the Messenger specified it. No, there is no specification here. He made qunut in Fajr for the incident, and in the other prayers he made qunut for the incident. So here, does mentioning the Fajr prayer negate that he did not make qunut?
The questioner : No, it does not negate.
The Shaykh : So where is the specification you claim, my brother?
Another questioner: The hadith mentioned Fajr ... .
The questioner : Fajr was mentioned specifically ... .
Another questioner: It was mentioned in other hadiths as Maghrib.
The questioner : I understand, my brother.
Another questioner: I mean for a month.
The questioner : He made qunut in Fajr, Dhuhr, and Isha, and he made qunut in Dhuhr and Isha, meaning in several narrations.
Another questioner: The Companions saw that he made qunut in Fajr, so they transmitted from him Fajr. The Companions saw him make qunut in Maghrib, so they transmitted from him thus. There is no specification.
The questioner : Likewise, it was reported in the book of Ibn al-Qayyim which you mentioned that Abu Hurayrah (may Allah be pleased with him) made qunut in the Fajr prayer, and Ibn al-Qayyim commented on that by saying, "He revived a sunnah, and the one who leaves qunut also followed the sunnah. Both of them followed the sunnah."
The Shaykh : ... There is no difference of opinion in it.
The questioner : There is no difference of opinion. Abu Hurayrah, I say, made qunut in Fajr also alone, and he was supplicating for the Muslims.
The Shaykh : You say "alone," meaning he did not make qunut in others, do you mean? Glory to Allah. If the text comes to you from the Messenger of Allah or from a Companion of the Messenger of Allah that he made qunut in a certain prayer, does it mean that he did not make qunut in others?
The questioner : It does not mean that, and it does not negate, meaning ... .
The Shaykh : And who denied it?
The questioner : But I also do not see, for example, any obstacle to specifying a certain prayer, like the Fajr prayer, as people do here!
The Shaykh : ... I told you, my brother, this is the root of my disagreement with you on this point. How is it permissible for you to specify a prayer with qunut, while the Messenger of Allah (peace and blessings be upon him) did not specify it with qunut, but rather generalized it in all five prayers? Just as if you said, for example, "I want to specify a prayer from the prayers for reciting the salutation upon the Messenger (peace and blessings be upon him) in the tashahhud, for example." From where is this permissible for you, and we know that the Messenger (peace and blessings be upon him) prescribed for the Muslims to send salutations upon him in every tashahhud? So from where do you bring the specification? Then what are you seeking, may Allah reward you, from your saying, "What is the obstacle to specifying the Fajr prayer with qunut for the incident?" What are you aiming at? If someone said to you, "This scholar Ahmad, I want to specify qunut for the incident with the Maghrib prayer," and a third said "in the Dhuhr prayer," and a fourth said "in the Asr prayer," and so on, is this permissible in Islam? Why do you not leave the ruling as it came: he made qunut in the five prayers? Then what is qunut? Is it not supplication? Well, why do you specify this supplication, which is good for the Muslims, with one of the five prayers? There is no need, my brother, for this specification. But I am truly telling you, with all frankness, I fear most of all that you are specifying qunut for the incident in the Fajr prayer, and I hope that is not the case, to please people or to facilitate a job or something similar to that. And this is not done by a Muslim like you. So why! The specification. Let it be general as the Messenger did, and it is also more beneficial for the Muslims. Then let us also scrutinize the matter more and more. Is the qunut that came in the madhhab which took the first rejected hadith of Anas, is it qunut for an incident? Or is it the supplication "O Allah, guide me among those You have guided, and give me health among those You have given health"? Well, then this is not qunut for an incident. So if you want to make qunut that corresponds to the incidents of the Muslims, what is the latest calamity of the Muslims today? The occupation of Afghanistan by the Russians, before that this is Palestine next to us, and so on, and Beirut, and thus calamities, unfortunately. So we supplicate in the five prayers with what corresponds to these incidents and these calamities. As for "O Allah, guide me among those You have guided," I am telling you something you may not read in a book, but this comes in reality from research and scrutiny of statements and the evidence of men. Among the wonders of the discrepancies that the researcher finds in the books of later fiqh—start with the right, teacher, start with the right—the qunut of witr which the Messenger of Allah (peace and blessings be upon him) taught to al-Hasan ibn Ali ibn Abi Talib was transferred by the Shafi'is to the qunut of Fajr, and this has no basis at all. And on the contrary, the later Hanafis transferred the qunut which 'Umar ibn al-Khattab used to make in Fajr and others, in which he supplicated against the polytheists "Your severe punishment is attached to the disbelievers", and they transferred it and placed it in the place of the qunut of witr which the Messenger taught us to supplicate with in witr. So the opposite is correct. If a supplicant today supplicated with the qunut which 'Umar ibn al-Khattab used to supplicate with when he supplicated against the disbelievers around him, like the Romans and others, if he supplicated with it today, he would revive an 'Umaric sunnah, and it would be better than his supplication which he wanted to construct from his own mind.
Allah hears whoever praises him, our Lord and praise belongs to You.
سمع الله لمن حمده ربنا و لك الحمد ...The Shaykh : This hadith which you attributed to Muslim is also in al-Bukhari.
The questioner : Yes.
The Shaykh : Is there a specification in this?
The questioner : He used to supplicate against Hisham ... Then the second hadith, he made qunut after the bowing in the prayer for a month when he said
Allah hears the one who praises Him. He says in his qunut, and he used to supplicate against Ra'il and Dawkhan
سمع الله لمن حمده يقول في قنوته و كان يدعو على رعل و ذكوانThe Shaykh : May Allah reward you. I am telling you, other than the text, that this is specific to the Fajr prayer?
Another questioner: It was confused for him, teacher, that it was mentioned only in Fajr, are there other hadiths ... .
The Shaykh : We mentioned to him now, he used to make qunut in the Maghrib prayer and this is also found in Sahih al-Bukhari!
The questioner : This hadith ... .
The Shaykh : Allow me, may Allah reward you, let us understand a little. Does mentioning something negate its absence in others? Does mentioning something negate others?
The questioner : No.
The Shaykh : I mean, if the Fajr prayer is mentioned here, does it negate that he made qunut, for example, in the Maghrib prayer?
The questioner : But why is there a specification here?
The Shaykh : Allow me a little, allow me a little, let us agree on a point. It may be that there is a difference of opinion in it, and there is no difference of opinion. You are now bringing a hadith that the Messenger made qunut in the Fajr prayer in the incident, is that not so? Well, we did not deny this; on the contrary, we established that qunut is prescribed in the five prayers. You said that the Messenger specified it. No, there is no specification here. He made qunut in Fajr for the incident, and in the other prayers he made qunut for the incident. So here, does mentioning the Fajr prayer negate that he did not make qunut?
The questioner : No, it does not negate.
The Shaykh : So where is the specification you claim, my brother?
Another questioner: The hadith mentioned Fajr ... .
The questioner : Fajr was mentioned specifically ... .
Another questioner: It was mentioned in other hadiths as Maghrib.
The questioner : I understand, my brother.
Another questioner: I mean for a month.
The questioner : He made qunut in Fajr, Dhuhr, and Isha, and he made qunut in Dhuhr and Isha, meaning in several narrations.
Another questioner: The Companions saw that he made qunut in Fajr, so they transmitted from him Fajr. The Companions saw him make qunut in Maghrib, so they transmitted from him thus. There is no specification.
The questioner : Likewise, it was reported in the book of Ibn al-Qayyim which you mentioned that Abu Hurayrah (may Allah be pleased with him) made qunut in the Fajr prayer, and Ibn al-Qayyim commented on that by saying, "He revived a sunnah, and the one who leaves qunut also followed the sunnah. Both of them followed the sunnah."
The Shaykh : ... There is no difference of opinion in it.
The questioner : There is no difference of opinion. Abu Hurayrah, I say, made qunut in Fajr also alone, and he was supplicating for the Muslims.
The Shaykh : You say "alone," meaning he did not make qunut in others, do you mean? Glory to Allah. If the text comes to you from the Messenger of Allah or from a Companion of the Messenger of Allah that he made qunut in a certain prayer, does it mean that he did not make qunut in others?
The questioner : It does not mean that, and it does not negate, meaning ... .
The Shaykh : And who denied it?
The questioner : But I also do not see, for example, any obstacle to specifying a certain prayer, like the Fajr prayer, as people do here!
The Shaykh : ... I told you, my brother, this is the root of my disagreement with you on this point. How is it permissible for you to specify a prayer with qunut, while the Messenger of Allah (peace and blessings be upon him) did not specify it with qunut, but rather generalized it in all five prayers? Just as if you said, for example, "I want to specify a prayer from the prayers for reciting the salutation upon the Messenger (peace and blessings be upon him) in the tashahhud, for example." From where is this permissible for you, and we know that the Messenger (peace and blessings be upon him) prescribed for the Muslims to send salutations upon him in every tashahhud? So from where do you bring the specification? Then what are you seeking, may Allah reward you, from your saying, "What is the obstacle to specifying the Fajr prayer with qunut for the incident?" What are you aiming at? If someone said to you, "This scholar Ahmad, I want to specify qunut for the incident with the Maghrib prayer," and a third said "in the Dhuhr prayer," and a fourth said "in the Asr prayer," and so on, is this permissible in Islam? Why do you not leave the ruling as it came: he made qunut in the five prayers? Then what is qunut? Is it not supplication? Well, why do you specify this supplication, which is good for the Muslims, with one of the five prayers? There is no need, my brother, for this specification. But I am truly telling you, with all frankness, I fear most of all that you are specifying qunut for the incident in the Fajr prayer, and I hope that is not the case, to please people or to facilitate a job or something similar to that. And this is not done by a Muslim like you. So why! The specification. Let it be general as the Messenger did, and it is also more beneficial for the Muslims. Then let us also scrutinize the matter more and more. Is the qunut that came in the madhhab which took the first rejected hadith of Anas, is it qunut for an incident? Or is it the supplication "O Allah, guide me among those You have guided, and give me health among those You have given health"? Well, then this is not qunut for an incident. So if you want to make qunut that corresponds to the incidents of the Muslims, what is the latest calamity of the Muslims today? The occupation of Afghanistan by the Russians, before that this is Palestine next to us, and so on, and Beirut, and thus calamities, unfortunately. So we supplicate in the five prayers with what corresponds to these incidents and these calamities. As for "O Allah, guide me among those You have guided," I am telling you something you may not read in a book, but this comes in reality from research and scrutiny of statements and the evidence of men. Among the wonders of the discrepancies that the researcher finds in the books of later fiqh—start with the right, teacher, start with the right—the qunut of witr which the Messenger of Allah (peace and blessings be upon him) taught to al-Hasan ibn Ali ibn Abi Talib was transferred by the Shafi'is to the qunut of Fajr, and this has no basis at all. And on the contrary, the later Hanafis transferred the qunut which 'Umar ibn al-Khattab used to make in Fajr and others, in which he supplicated against the polytheists "Your severe punishment is attached to the disbelievers", and they transferred it and placed it in the place of the qunut of witr which the Messenger taught us to supplicate with in witr. So the opposite is correct. If a supplicant today supplicated with the qunut which 'Umar ibn al-Khattab used to supplicate with when he supplicated against the disbelievers around him, like the Romans and others, if he supplicated with it today, he would revive an 'Umaric sunnah, and it would be better than his supplication which he wanted to construct from his own mind.