The supplication of qunut and al-Nasa'i's addition in the narration, “And may Allah send blessings upon Muhammad, the unlettered Prophet,” and the weakness of the addition, with mention of the Shaykh’s retraction and that it is permissible to send blessings upon the Prophet in the qunut, not for the weak addition, but for another authentic report he came across afterward. And that the qunut of witr was reported like “Hear Allah for those who praise Him,” whereas the qunut of calamity is whatever suits the calamity.
Machine translationRead the Arabic original
The questioner : ... at the end of the hadith regarding the sending of blessings upon the Prophet (peace and blessings be upon him), yesterday he mentioned ... ?
The Shaykh : I am the one who asked the first question, which was mentioned in the description of prayer in the footnote, that the Messenger (peace and blessings be upon him) taught al-Hasan, the son of 'Ali ibn Abi Talib, the supplication of qunut:Sunan an-Nasa'i 1745Sahih (Darussalam), and so on.
Al-Nasa'i added, and in a narration, “upon you is listening now and paying attention,” al-Nasa'i added at the end of the hadith, “And may Allah send blessings upon Muhammad, the unlettered Prophet.”
This addition that al-Nasa'i narrated in the hadith of qunut that the Messenger (peace and blessings be upon him) taught al-Hasan is not authentic, and based on that, I stated in my commentary on the description of prayer that qunut, the prayer of qunut, is not prescribed, because the hadith is not authentic. I quoted the words of al-Imam al-Aziz ibn 'Abd al-Salam in this regard, and he explicitly states that sending blessings upon the Messenger in the qunut is a religious innovation. Then days passed and days went by, and we came across the book *Fadl al-Salah 'ala al-Nabi* (The Virtue of Sending Blessings upon the Prophet) by Qadi Isma'il ibn Ishaq al-Maliki, the hadith scholar, exegete, and hafiz.
We authenticated the book and published it, and praise be to Allah, and there he narrates at the end of his treatise with a strong chain from Abu Ma'adh, who used to lead the people in the tarawih prayers of Ramadan in the era of 'Umar (may Allah be pleased with him). He used to conclude the qunut by saying: “And may Allah send blessings upon Muhammad, the unlettered Prophet, and upon his family and companions, and peace.”
And we, by the grace of Allah the Exalted and Majestic, as you know, do not cling stubbornly to an opinion or a statement when its error becomes clear to us; rather, we quickly retract from it.
So when I summarized the description of prayer, the well-known *Takhmis al-Sifat al-Salah* (Summary of the Description of Prayer), I seized the opportunity and mentioned this formula in the qunut. I relied on this, not on the weak hadith of al-Nasa'i, but on this report that was practiced openly in the era of Ibn al-Khattab (may Allah be pleased with him) in all qunut.
The questioner : ... in the Maghrib prayer, the imam begins the qunut supplication by saying:Sahih Ibn Hibban 7:117.
The Shaykh : This is not a supplication for a calamity.
The questioner : ... ؟
The Shaykh : You brought the example “O Allah, guide me.” This supplication is the qunut of witr, which is what we recite.
The questioner : I have a question: what is the difference in the formula for the occurrence of a calamity?
The Shaykh : The qunut of witr was reported, and there is nothing else like it, such as “Hear Allah for those who praise Him, our Lord, to You belongs all praise, Glory be to my Lord the Great, Glory be to my Lord the Most High.” It was reported. The qunut of calamity is according to the calamity.
Meaning, here, those who are skilled in religious innovation, let them recite a supplication that suits the incident that happened years ago.
The questioner : ... ؟
The Shaykh : It has no relation to this; this is a common error.
The questioner : Does one recite any supplication one imagines in the qunut of calamity?
The Shaykh : It is not chosen at will; it must suit the incident, it must suit the calamity.
The questioner : Is there no specific text reported?
The Shaykh : Yes, there is no specific text reported.
The questioner : ... the Muslim, if he supplicates for his brother ... ?
The Shaykh : Do you mean that it is better in terms of acceptance of supplication, that the supplication is made behind the back, if a Muslim supplicates for his Muslim brother behind his back, the angel says, “And for you the like of that”? Is that what your question is now?
The questioner : Is it recommended that a person supplicate only for himself, but supplicate for Muslims in general?
The Shaykh : We did not deny this, but we say: prayer, you know, involves things bound by a specific manner, this is first.
Second: when it comes to the hadith, it contradicts the manner of the prayer of the Messenger (peace and blessings be upon him). As for it being said that a Muslim must not forget his Muslim brother in his absence and supplicate for him, this hadith is authentic and reported, and praise be to Allah.
The questioner : He means ... reported in the prayer?
The Shaykh : It does not become a religious obligation between you and your Lord.
The Shaykh : I am the one who asked the first question, which was mentioned in the description of prayer in the footnote, that the Messenger (peace and blessings be upon him) taught al-Hasan, the son of 'Ali ibn Abi Talib, the supplication of qunut:
Allahumma ihdini fiman hadayta
اللهم أهدني في من هديتAl-Nasa'i added, and in a narration, “upon you is listening now and paying attention,” al-Nasa'i added at the end of the hadith, “And may Allah send blessings upon Muhammad, the unlettered Prophet.”
This addition that al-Nasa'i narrated in the hadith of qunut that the Messenger (peace and blessings be upon him) taught al-Hasan is not authentic, and based on that, I stated in my commentary on the description of prayer that qunut, the prayer of qunut, is not prescribed, because the hadith is not authentic. I quoted the words of al-Imam al-Aziz ibn 'Abd al-Salam in this regard, and he explicitly states that sending blessings upon the Messenger in the qunut is a religious innovation. Then days passed and days went by, and we came across the book *Fadl al-Salah 'ala al-Nabi* (The Virtue of Sending Blessings upon the Prophet) by Qadi Isma'il ibn Ishaq al-Maliki, the hadith scholar, exegete, and hafiz.
We authenticated the book and published it, and praise be to Allah, and there he narrates at the end of his treatise with a strong chain from Abu Ma'adh, who used to lead the people in the tarawih prayers of Ramadan in the era of 'Umar (may Allah be pleased with him). He used to conclude the qunut by saying: “And may Allah send blessings upon Muhammad, the unlettered Prophet, and upon his family and companions, and peace.”
And we, by the grace of Allah the Exalted and Majestic, as you know, do not cling stubbornly to an opinion or a statement when its error becomes clear to us; rather, we quickly retract from it.
So when I summarized the description of prayer, the well-known *Takhmis al-Sifat al-Salah* (Summary of the Description of Prayer), I seized the opportunity and mentioned this formula in the qunut. I relied on this, not on the weak hadith of al-Nasa'i, but on this report that was practiced openly in the era of Ibn al-Khattab (may Allah be pleased with him) in all qunut.
The questioner : ... in the Maghrib prayer, the imam begins the qunut supplication by saying:
O Allah, guide us among those You have guided
اللهم اهدنا فيمن هديتThe Shaykh : This is not a supplication for a calamity.
The questioner : ... ؟
The Shaykh : You brought the example “O Allah, guide me.” This supplication is the qunut of witr, which is what we recite.
The questioner : I have a question: what is the difference in the formula for the occurrence of a calamity?
The Shaykh : The qunut of witr was reported, and there is nothing else like it, such as “Hear Allah for those who praise Him, our Lord, to You belongs all praise, Glory be to my Lord the Great, Glory be to my Lord the Most High.” It was reported. The qunut of calamity is according to the calamity.
Meaning, here, those who are skilled in religious innovation, let them recite a supplication that suits the incident that happened years ago.
The questioner : ... ؟
The Shaykh : It has no relation to this; this is a common error.
The questioner : Does one recite any supplication one imagines in the qunut of calamity?
The Shaykh : It is not chosen at will; it must suit the incident, it must suit the calamity.
The questioner : Is there no specific text reported?
The Shaykh : Yes, there is no specific text reported.
The questioner : ... the Muslim, if he supplicates for his brother ... ?
The Shaykh : Do you mean that it is better in terms of acceptance of supplication, that the supplication is made behind the back, if a Muslim supplicates for his Muslim brother behind his back, the angel says, “And for you the like of that”? Is that what your question is now?
The questioner : Is it recommended that a person supplicate only for himself, but supplicate for Muslims in general?
The Shaykh : We did not deny this, but we say: prayer, you know, involves things bound by a specific manner, this is first.
Second: when it comes to the hadith
They betrayed them
فقد خانهمThe questioner : He means ... reported in the prayer?
The Shaykh : It does not become a religious obligation between you and your Lord.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.