The ruling on supplicating aloud in the second rak'ah of the Fajr prayer
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Question:
There has been much debate regarding the matter of supplication after the prayer in the second rak'ah of the Fajr prayer, after standing up from the bowing. Is it valid to do so aloud? Is it valid in congregation? I hear the supplication being recited aloud when the Fajr prayer is broadcast on some radio stations, and they conclude their supplication by saying: "By the status of the Prophet (peace and blessings be upon him) and by the secret of al-Fatihah." Please clarify this for us. May Allah reward you with good.
Answer:
This is called (qunut) after the bowing in the second rak'ah of Fajr. The scholars differed on this. Some of them said: It is recommended to do this qunut, and they considered it a recommended practice that is continuous.
Others among the scholars held the view that it is a recommended practice for the Muslims when a calamity befalls them. If a calamity befalls the Muslims, such as an enemy besieging the Muslims, or a disaster striking the Muslims, the imam supplicates and performs qunut, and the followers say "Ameen" after him.
Some of them said: This is specific to the one in authority, the supreme imam—the sultan—who does this, just as the Prophet (peace and blessings be upon him) did in times of calamity. He (peace and blessings be upon him) supplicated against tribes of the Arabs and then left it off, and he (peace and blessings be upon him) did it many times in times of calamity, not constantly. And this is the correct view: that it is done in times of calamity, not constantly. Because it is established from him (peace and blessings be upon him): "That he performed qunut and supplicated against tribes of the Arabs," from the hadith of Ibn 'Umar, from the hadith of al-Bara' ibn 'Azib, from the hadith of Abu Hurayrah... and a group of the Companions reported from him (peace and blessings be upon him) that he performed qunut supplicating against tribes of the Arabs. Among them were those who killed the seventy reciters; he (peace and blessings be upon him) supplicated against them for a month. He also supplicated against a group of Quraysh before the conquest. So this is permissible, indeed recommended, if its causes are present.
As for the constant qunut in the Fajr prayer after the second bowing, as some scholars recommended, this is not good. The correct view is that it is not recommended in Fajr, nor in any other prayer, on a constant basis. It is only done for calamities. If there is a calamity that harms the Muslims, the imam performs qunut.
As for making the qunut in the Fajr prayer, after the second bowing, a constant recommended practice, this is the view of some scholars, such as the Shafi'is (may Allah have mercy on them) and a group with them, but it is the weaker position.
The correct view is that it is not recommended. Because it is established from the hadith of Sa'd ibn Tariq ibn Ashim al-Ash'ari, who said: "I said to my father: O my father! You prayed behind the Messenger of Allah (peace and blessings be upon him), and behind Abu Bakr, and 'Umar, and 'Uthman, and 'Ali (may Allah be pleased with them). Did they perform qunut in Fajr?" He said: "O my son, you are asking about something newly introduced." This indicates that it was not known in the time of the Prophet (peace and blessings be upon him), nor in the time of the Rightly Guided Caliphs, except in times of calamity. For this reason, this noble Companion said: It is newly introduced, meaning: the continuation of it, and qunut without causes. This is the stronger position, and it is the one with the strongest evidence.
But if you pray behind an imam who performs qunut, there is no blame on you. Because he has a view, and there is a doubtful matter regarding it, and it has come in some weak hadiths. So if you pray behind him, there is no blame on you. And if you perform qunut with him and say "Ameen" with him, there is no blame. Because it is a qunut that has a doubtful matter, and some scholars held this view. The matter is broad in this, but the Sunnah and the better option is to leave it off. Yes.
The presenter: May Allah reward you with good.
There has been much debate regarding the matter of supplication after the prayer in the second rak'ah of the Fajr prayer, after standing up from the bowing. Is it valid to do so aloud? Is it valid in congregation? I hear the supplication being recited aloud when the Fajr prayer is broadcast on some radio stations, and they conclude their supplication by saying: "By the status of the Prophet (peace and blessings be upon him) and by the secret of al-Fatihah." Please clarify this for us. May Allah reward you with good.
Answer:
This is called (qunut) after the bowing in the second rak'ah of Fajr. The scholars differed on this. Some of them said: It is recommended to do this qunut, and they considered it a recommended practice that is continuous.
Others among the scholars held the view that it is a recommended practice for the Muslims when a calamity befalls them. If a calamity befalls the Muslims, such as an enemy besieging the Muslims, or a disaster striking the Muslims, the imam supplicates and performs qunut, and the followers say "Ameen" after him.
Some of them said: This is specific to the one in authority, the supreme imam—the sultan—who does this, just as the Prophet (peace and blessings be upon him) did in times of calamity. He (peace and blessings be upon him) supplicated against tribes of the Arabs and then left it off, and he (peace and blessings be upon him) did it many times in times of calamity, not constantly. And this is the correct view: that it is done in times of calamity, not constantly. Because it is established from him (peace and blessings be upon him): "That he performed qunut and supplicated against tribes of the Arabs," from the hadith of Ibn 'Umar, from the hadith of al-Bara' ibn 'Azib, from the hadith of Abu Hurayrah... and a group of the Companions reported from him (peace and blessings be upon him) that he performed qunut supplicating against tribes of the Arabs. Among them were those who killed the seventy reciters; he (peace and blessings be upon him) supplicated against them for a month. He also supplicated against a group of Quraysh before the conquest. So this is permissible, indeed recommended, if its causes are present.
As for the constant qunut in the Fajr prayer after the second bowing, as some scholars recommended, this is not good. The correct view is that it is not recommended in Fajr, nor in any other prayer, on a constant basis. It is only done for calamities. If there is a calamity that harms the Muslims, the imam performs qunut.
As for making the qunut in the Fajr prayer, after the second bowing, a constant recommended practice, this is the view of some scholars, such as the Shafi'is (may Allah have mercy on them) and a group with them, but it is the weaker position.
The correct view is that it is not recommended. Because it is established from the hadith of Sa'd ibn Tariq ibn Ashim al-Ash'ari, who said: "I said to my father: O my father! You prayed behind the Messenger of Allah (peace and blessings be upon him), and behind Abu Bakr, and 'Umar, and 'Uthman, and 'Ali (may Allah be pleased with them). Did they perform qunut in Fajr?" He said: "O my son, you are asking about something newly introduced." This indicates that it was not known in the time of the Prophet (peace and blessings be upon him), nor in the time of the Rightly Guided Caliphs, except in times of calamity. For this reason, this noble Companion said: It is newly introduced, meaning: the continuation of it, and qunut without causes. This is the stronger position, and it is the one with the strongest evidence.
But if you pray behind an imam who performs qunut, there is no blame on you. Because he has a view, and there is a doubtful matter regarding it, and it has come in some weak hadiths. So if you pray behind him, there is no blame on you. And if you perform qunut with him and say "Ameen" with him, there is no blame. Because it is a qunut that has a doubtful matter, and some scholars held this view. The matter is broad in this, but the Sunnah and the better option is to leave it off. Yes.
The presenter: May Allah reward you with good.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.