The Shafi’i Ruling for Qunut in Swalah Fajr with Proofs

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi, (r.a.) wrote in his primer, al-Minhaj bi Sharh Swahih Muslim, “And the qunut is a sunnah when rising from the ruku’ in the second raka’at of swubh.  And what is said is, ‘Allahumma ahdiinii fiiman hadayt …’ until the end of the supplication.  The imam recites in plural form, and what is swahih is that it is sunnah to send blessings upon Rasulullah (s.a.w.) at the end of the supplication, and that the hands be raised, and that one does not wipe their face, and that the imam says it aloud while the one following says ‘Amin’…” 

Imam Ahmad ibn Naqib al-Miswri (r.a.) stated, in his ‘Umdat as-Salik wa ‘Udat an-Nasik, as translated by Shaykh Nuh Ha Mim Keller as ‘The Reliance of the Traveller,’ “While performing the swubh, it is sunnah to lift one’s hands and supplicate after straightening up from bowing in the second rak’ah.  One says, ‘[the above du'a is mentioned].’ 

It is commendable to add, ‘and none is exalted who you are at enmity with.’  If one is imam, one pluralises the singular pronominal suffix so that, for example, ihdini becomes ihdina and so forth.  The words of this supplication are not set and may be accomplished by pronouncing any supplication or Qur’anic verse containing a supplication, such as the last verses of al-Baqarah, though the above words are better.  After this, one invokes the Blessing on the Prophet (s.a.w.).  It is recommended to raise one’s hands throughout the supplication.  One does not stroke the face or chest with one’s hands after the supplication.  The imam says the supplications aloud.  The follower says, ‘Amin’ after each supplication that is audible to him and participates in the praises and so forth by responding with similar expressions.  If the imam is inaudible, the follow himself says the supplication.  When praying alone, one says it to one’s self.” 

This is the officially established view of the Shafi’i madzhab.  What follows is the proof of the school for this view. 

Imam Abu Hasan ‘Ali ibn ‘Umar ad-Daraquthni (r.a.) reported, in his Sunan, the following narrations: Shaykh Abu Ja’far ‘Isa ibn Abu ‘Isa Mahan at-Tamimi ar-Razi (r.a.) from Shaykh ar-Rabi’ ibn Anas (r.a.), from Sayyidina Anas ibn Malik (r.a.), “Rasulullah (s.a.w.) never ceased performing qunut in fajr until he left the world.”  In another wording via a different chain up to Shaykh Abu Ja’far ar-Razi (r.a.): From Sayyidina Anas ibn Malik (r.a.) who said that the Prophet (s.a.w.) performed qunut one month, supplicating against them (the enemies), then he left that, but as for in the morning prayer, he never ceased performing until he left the earth.  Imam ad-Daraquthni (r.a.) commented, “This is the wording of an-Naysaburi.”  He was referring to Imam Abu Bakr Muhammad ibn Ibrahim ibn al-Mundzir an-Naysaburi (r.a.). 

In another narration, from Shaykh ar-Rabi’ ibn Anas (r.a.), he says, “We were sitting with Anas, and it was said to him that Rasulullah (s.a.w.) only performed qunut for one month.  So he said, ‘Rasulullah (s.a.w.) never ceased performing qunut in swubh until he left this world.’”  This means he performed it for a month, and then stopped, and then prayed again continuously, until he passed away.  This narration is recorded by Imam Ahmad ibn Muhammad ibn Hanbal (r.a.) in his Musnad, and Imam Shibab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad ibn Hajr al-Haytsami (r.a.) commented, “Its men are trustworthy.” 

It is also recorded by Imam ‘Abd ar-Razzaq ibn Hammam asw-Swan’ani (r.a.), in his Muswannaf, Hilyat al-Awliya’; Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi (r.a.) in his Sunan al-Kubra; and Imam Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim an-Nishaburi (r.a.), in his Mustadarak ‘ala Swahihayn who said, “It is swahih upon the conditions of al-Bukhari, but he did not report it with this wording.”  Imam Shams ad-Din Abu ‘Abdullah Muhammad ibn Ahmad adz-Dzahabi (r.a.) agreed. 

Imam Shihab ad-Din Abu al-Fadhl Ahmad ibn ‘Ali ibn Hajr al-‘Asqalani (r.a.) stated, in Nata‘ij al-Afkar fi Takhrij Ahadits al-Adzkar, “This hadits is hasan, it was reported by Ahmad from ‘Abd ar-Razzaq from Abu Ja’far ar-Razi.” 

Imam an-Nawawi (r.a.) said, about this hadits in his Majmu’ Sharh al-Muhadzdzab, “This hadits is swahih, and it was reported by a group of the masters of hadits whom declared it swahih.  From those who declared this hadits authentic were al-Hafizh Abu ‘Abdullah Muhammad ibn ‘Ali al-Balkhi, and al-Hakim Abu ‘Abdullah, in several places throughout his works, as well as Imam al-Bayhaqi, and it is reported by ad-Daraqutni through ways that are swahih.” 

The disagreement regarding this chain from Shaykh Abu Ja’far ar-Razi (r.a.) from Shaykh ar-Rabi’ ibn Anas (r.a.) stems from some scholars weakening Shaykh Abu Ja’far ar-Razi (r.a.).  Imam ibn Hajr (r.a.), in Talkhisw al-Habir fi Takhrij Ahadits ar-Rafi’i al-Kabir, wrote the following concerning him, “‘Abdullah ibn Ahmad reports from his father that he said, ‘He is not strong.’  ibn Abi Maryam reports from ibn Ma’in that he was ‘Impeccably trustworthy, though made mistakes.’  ad-Dawri stated, ‘Impeccably trustworthy, though he mingled his narrations when reporting from al-Mughirah.’  as-Saji said, ‘Honest, but not muttaqin in narrating.’  ‘Abdullah ibn ‘Ali ibn al-Madini reported from his father that he said that he was like Musa ibn ‘Abidah (or ‘Ubaydah), he mingled what he reported from al-Mughirah.  Muhammad ibn ‘Utsman ibn Abi Shaybah reported from ‘Ali ibn al-Madini that he said, ‘Tsiqah.’ But he said Muhammad ibn ‘Utsman is weak and the report from ‘Abdullah is stronger from his father.  Abu Zura’ah said, ‘Many mistakes.’  ‘Amru ibn ‘Ali said, ‘Swaduq, had mistakes in memorising, and more than one declared him tsiqah.’” 

Imam ibn Hajr (r.a.) continued, “And we have found a witnessing report for this narration: It was reported by al-Hasan ibn Sufyan from Ja’far ibn Mihran from ‘Abd al-Warits from ‘Amru from al-Hasan from Anas who said, ‘I prayed with Rasulullah and he never ceased performing qunut in the morning prayer until he departed.  And behind Abu Bakr and he did that as well, and behind ‘Umar and he did that as well.’”  Imam ibn Hajr (r.a.) continued by saying that some deem this narration authentic, although he does not believe it to be so, as ‘Amru is from the leaders of the Qadariyyah and he is ‘Amru ibn ‘Ubayd, and his hadits are not standing as proof. 

Before turning to the witnessing report, we must review the original narration from Shaykh Abu Ja’far ar-Razi (r.a.) from Shaykh ar-Rabi’ ibn Anas (r.a.).  Many quotes were left out by Imam ibn Hajr (r.a.) in his review of Shaykh Abu Ja’far ar-Razi (r.a.) in his Talkhisw.  Yet in his Tahdzib at-Tahdzib fi Rijal al-Kutub as-Sunnah , we find many statements of praise that have been dropped by him here.  For example, another report from Imam Ahmad (r.a.) from his relative, Shaykh Hanbal (r.a.) stated, “Swalih al-hadits.” 

Shaykh Ishaq ibn Manswur (r.a.) reported from Imam Yahya ibn Ma’in (r.a.) that he said, “He was tsiqah and from Khurasan coming from ar-Ra’y and he died there.” 

Imam Abu Hatim Muhammad ibn Idris ar-Razi (r.a.) said, “Tsiqah, swaduq, swalih al-hadits.” 

Imam Yahya ibn ‘Adi (r.a.) concluded regarding him, “For him there are good narrations.  The people reported from him.  The general mass of his narrations are mustaqimah, and I hope there is nothing wrong with him.” 

Shaykh Abu ‘Abdullah Muhammad ibn Sa’d (r.a.) declared him tsiqah.  Imam al-Hakim (r.a.) declared him tsiqah.  Imam Abu ‘Umar Yusuf ibn ‘Abdullah ibn ‘Abd al-Barr (r.a.) stated, “According to them, he is tsiqah, a scholar of tafsir of the Qur’an.” 

Imam ibn Hajr (r.a.), in his Taqrib stated that he was honest (swaduq), made mistakes in memorisation specifically from al-Mughirah (r.a.). 

Imam al-Hakim (r.a.), Imam adz-Dzahabi (r.a.), Imam al-Haytsami, Imam an-Nawawi (r.a.), Imam al-Bayhaqi (r.a.), and Imam ibn Hajr al-‘Asqalani (r.a.) as mentioned earlier, and others concluded that this hadits was authentic.  It is clear that the later scholars saw that he did not have many mistakes, and the ones that he did were from al-Mughirah (r.a.), not from Anas (r.a.).  The Shafi’i’s then follow the grading of this hadits swahih. 

As for the supporting narration that included ‘Amru ibn ‘Abid, then it seems the scholars abandoned him because he called to bid’a as he was a Mu’tazili Qadari.  There is consensus that he is to be abandoned as mentioned by Hafizh al-Arna’ut (r.a.) in his gloss of the Taqrib. 

There is another supportive chain for this narration reported by Imam al-Bayhaqi (r.a.) in his Sunan though in its chain is Shaykh Isma’il ibn Muslim al-Makki (r.a.).  Imam al-Bayhaqi (r.a.) said, “It is also reported by Isma’il ibn Muslim al-Makki and ‘Amru ibn ‘Abid from al-Hasan from Anas except that we do not seek support with Isma’il or ‘Amru ibn ‘Abid.”  One should note though that Shaykh Isma’il (r.a.) is not as weak as ‘Amru ibn ‘Abid according to Imam Abu Hatim (r.a.). 

Imam ibn Hajr (r.a.) records, in his Taqrib at-Tahdzib the following, “Abu Hatim said, ‘He is weak in hadits and mingled narrations.’  ibn Abi Hatim said, ‘I asked my father, ‘Is he more liked to you than ‘Amru ibn ‘Abid?’  He replied, ‘They are both weak, though Isma’il is weak in hadits, not abandoned in hadits, record his narrations.’’” 

Imam Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari (r.a.), in his Swahih; Imam Ahmad (r.a.), in his Musnad; Imam Abu ‘Abd ar-Rahman Ahmad ibn Shu’ayb an-Nasa’i (r.a.); Imam Abu ‘Abdullah Muhammad ibn Yazid ibn Majah (r.a.); Imam al-Bayhaqi (r.a.); and others report from Sayyidina ‘Abdullah ibn ‘Umar (r.a.), that he heard Rasulullah (s.a.w.) making du’a after raising from ruku’ against the munafiqin.  Then Allah (s.w.t.) Revealed: 

سُوۡرَةُ آل عِمرَان

لَيۡسَ لَكَ مِنَ ٱلۡأَمۡرِ شَىۡءٌ أَوۡ يَتُوبَ عَلَيۡہِمۡ أَوۡ يُعَذِّبَهُمۡ فَإِنَّهُمۡ ظَـٰلِمُونَ (١٢٨) 

Not for you, (but for Allah) is the decision: whether He Turn in Mercy to them or Punish them; for they are indeed wrong-doers. (Surah Ali ‘Imran:128) 

The opponents of qunut in fajr say that this verse told the Prophet Muhammad (s.a.w.) to cease performing it.  However, in the Shafi’i view, what was abrogated was the making du’a against the hypocrites and mushrikin, not the actual performance of qunut in fajr.  So, in this narration is proof that the Prophet (s.a.w.) performed qunut in swalah fajr.  This is found in the Majmu’ of Imam an-Nawawi (r.a.). 

Similar was reported by the companion, Sayyidina Khufaf ibn ‘Ayma’ (r.a.) from Imam Ahmad (r.a.), Imam Abu Ja’far Ahmad ibn Muhammad ath-Thahawi (r.a.), Imam al-Bayhaqi (r.a.) and others. 

Imam Taqi’ ad-Din Muhammad ibn Naswr al-Maghrizi (r.a.), in his Mukhtaswar Qiyam al-Layl wa Qiyam ar-Ramadhan, reported the following narration: Shaykh Muhammad ibn Rafi’ (r.a.) from Imam ‘Abd ar-Razzaq (r.a.), from Imam ‘Abd al-Malik ibn ‘Abd al-‘Aziz ibn Jurayj (r.a.) from Shaykh Muhammad ibn ‘Ali (r.a.) who heard from Sayyidina ‘Abdullah ibn ‘Abbas (r.a.), that the Prophet (s.a.w.) would performed qunut in the morning prayer and in witr within the night.” 

Imam al-Bayhaqi (r.a.), in his Sunan, reported from Sayyidina ibn ‘Abbas (r.a.) and Imam Muhammad ibn ‘Ali al-Hanafiyyah (r.a.), the son of Sayyidina ‘Ali ibn Abu Thalib (r.a.), the above through Imam ibn Jurayj (r.a.), from Shaykh ‘Abd ar-Rahman ibn Hurmuz (r.a.), from Shaykh Barid ibn Abi Maryam (r.a.), that he heard Sayyidina ibn ‘Abbas (r.a.) and Imam Muhammad ibn ‘Ali ibn al-Hanafiyyah (r.a.), in Khayf saying, “The Prophet would perform qunut in the morning prayer and in the witr of the night with the following words: ‘Allahumma ahdiinii fiiman hadayt …’” 

Imam al-Bayhaqi (r.a.) stated that this hadits is swahih.  This hadits is also reported in the Muswannaf of Imam ‘Abd ar-Razzaq (r.a.), in the Book of Witr, chapter on qunut.  These narrations were also reported by Imam ibn Hajr al-’Asqalani (r.a.) in his Talkhisw. 

Sayyidina Bara’ ibn ‘Azib (r.a.) reported the following: “The Prophet (s.a.w.) would perform qunut in swubh and in maghrib.” 

Also, Imam Abu Bakr Muhammad ibn Musa al-Hazimi al-Hamdzani ash-Shafi’i (r.a.) narrated in his tome, al-‘Itibar fi an-Nasikh wa al-Mansukh, a work explaining the abrogated and abrogating reports, the following chain: “... Sulayman ibn Ahmad, from Ya’qub ibn Ishaq al-Makhrami, from ‘Ali ibn Bahr ibn Bari, from Muhammad ibn Anas, from Muthrif ibn Tharif, from Abi al-Jahm, from al-Bara’ ibn ‘Azib, who said that the Prophet (s.a.w.) would not make one of the obligatory prayers except that he would perform qunut in it.”  Imam al-Hazimi stated that Imam Abu al-Qasim Sulayman ibn Ayyub ath-Thabarani (r.a.) stated, “Only Muhammad ibn Anas reported this from Mutahrif.” 

Imam an-Nawawi (r.a.), explaining in Majmu’, these reports that mention swalah maghrib states that there is no harm in the people leaving qunut in swalah maghrib as it is not wajib or there is ijma’, consensus, that it is abrogated. 

Imam ibn Hajr (r.a.) in his Talkhisw al-Habir reports the following narration: From Sayyidina al-‘Awwam ibn Hamzah (r.a.) who said, “I asked Abu ‘Utsman regarding the qunut in swubh. 

He said, ‘After ruku’.’ 

I asked, ‘From whose authority?’ 

He said, ‘From Abu Bakr, ‘Umar, and Utsman.”  This was also reported by Imam al-Bayhaqi (r.a.) in his Sunan al-Kubra. 

Imam an-Nawawi (r.a.) wrote, in his Majmu’ regarding this atsar, “It is reported by al-Bayhaqi who said its chain was hasan.”  In the Sunan al-Kubra of Imam al-Bayhaqi (r.a.), it is written from the path of Sayyidina Qatadah ibn Nu’man (r.a.), from Sayyidina al-Hasan ibn ‘Ali (r.a.) from Sayyidina Abi Raf’i (r.a.) that Sayyidina Abu Hafsw ‘Umar ibn al-Khaththab al-Faruq (r.a.) would perform qunut in swubh. 

It is written in the same book, from Imam Abu Salmah Hammad ibn Salamah (r.a.) from Shaykh Ibrahim (r.a.) from Shaykh al-Aswad (r.a.) who said, “I prayed behind ‘Umar as a resident and while traveling and he would only perform qunut in fajr.” 

And also reported, with a swahih chain, from Shaykh ‘Abdullah ibn Ma’qil ibn Muqrin (r.a.) who said, “‘Ali would perform qunut in fajr.”  This was also reported by Imam Abu ‘Abdullah Muhammad ibn Idris ash-Shafi’i (r.a.) himself.  This is recorded in Ma’rifat as-Sunan wa al-Atsar. 

Imam an-Nawawi (r.a.) quoted Imam al-Bayhaqi (r.a.) in his Majmu’ regarding this atsar as saying, “This from ‘Ali through a mashhur swahih.” 

These are the majority of the proofs presented by the Shafi’i a’immah in defense of their verdict that qunut in fajr is sunnah.