Explaining the Du’á of Qunūt in the Witr Prayer
شرح دعاء قنوت الوتر :Title Original
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Explaining the Du’ā of Qunūt in the Witr Prayer
Introduction…………………………………………………………………………………………………………………2
The Du’ā…………………………………………………………………………………………………………………….3
The Explanation of: “Oh Allah, guide me with those you have guided.”……………………………….4
The Explanation of: “Heal me with those you have healed.”………………………………………………8
The Explanation of: “Care for me with those you have cared for.”…………………………………….10
The Explanation of: “Bless me in what you have given…”……………………………………………….12
The Explanation of: “…and protect me from the evil of what you have decreed.”………………..15
The Explanation of: “Indeed, you decree while no one decrees against you.”…………………….18
The Explanation of: “Whomever you show loyalty towards will never be humiliated…”………..19
The Explanation of: “…and whomever you show enmity towards will never be honored.”…….21
The Explanation of: “Blessed are you, our lord, and you are exalted far above.”…………………23
Questions & Answers Regarding the Du’ā of Qunūt…………………………………………………………25
The Du’ā of Qunūt (for memorization)……………………………………………………………………………33
Page 2
Introduction
All praise and thanks are due to Allah. We praise him, seek his help and his
forgiveness. We seek protection with him from the evils of our own souls and from our
bad deeds. Whoever Allah guides, no one can misguide him, and whoever he sends
astray, there is no other guide for him. I testify that nothing has any right to be
worshipped except Allah alone, having no partner, and I testify that Muhammad is his
.( صلّى اهلل عليه وسلّم ) messenger and servant
This is a concise explanation of the du’ā, or supplication that is said during the Witr
prayer.2
This explanation was given by Muhammad Ibn Ṣāliḥ al-‘Uthaymīn, may Allah
have mercy on him, during his lectures he used to give in the central mosque in Mecca
during the blessed month of Ramadan.
The Witr, or “Odd” prayer is the last prayer one may pray at night, before the morning prayer, consisting of an odd
number of units of prayer. The prophet ( مّوسل عليه اهلل ىّصل ( used to say the Du’ā of Qunūt sometimes while standing
during the Witr prayer. He would raise his hands while supplicating and would sometimes do it before bowing or
after bowing.
Abū Dāwūd recorded a ḥadīth from al-Ḥasan Ibn ‘Alī ( عنه اهلل رضي ( that he said: Allah’s
messenger (.مّوسل عليه اهلل ىّصل ( taught me some words to say3
during the Qunūt of the Witr prayer:
اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْت،َ وَعَافِنِي فِيمَنْ عَافَيْت،َ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْت،َ وَبَارِكْ لِي
فِيمَا أَعْطَيْت،َ وَقِنِي شَرَّ مَا قَضَيْت،َ إِنَّكَ تَقْضِي وَال يُقْضَى عَلَيْك،َ وَإِنَّهُ ال يَذِلُّ مَنْ
وَالَيْت،َ وَال يَعِزُّ مَنْ عَادَيْت،َ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ
Oh Allah, guide me with those you have guided. Heal me with those you have
healed. Care for me with those you have cared for. Bless me in what you have
given, and protect me from the evil of what you have decreed. Indeed, you
decree while no one decrees against you. Whomever you show loyalty towards
will never be humiliated, and whomever you show enmity towards will never be
honored. Blessed are you, our lord, and you are exalted far above (any
weakness).
In order to facilitate the memorization of this Du’ā, the final two pages of this document contain the Arabic text as
well as the transliteration and English meanings in a simple, line-by-line format.
This ḥadīth is recorded by Abū Dāwūd (no. 1425, 1426) and al-Albānī said it is authentic in “Saḥīḥ Sunan Abī
Dāwood” (no. 1263). It is also recorded by al-Tirmidhī, “Saḥīḥ Sunan al-Tirmidhī” (no. 411), and by al-Nasāī, “Saḥīḥ
Sunan al-Nasāī” (no. 1647). The ḥadīth is also recorded by Ahmad (1/199) and al-Dārimī. Ahmad Shākir also said
it is authentic in his notes of “Sunan al-Tirmidhī”.
The Explanation of:
اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“Oh Allah, guide me with those you have guided.”
Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete,
beneficial guidance is that in which Allah combines for a servant both knowledge and
action. Guidance without action is of no real benefit. Rather it is even harmful because if
a person does not act in accordance with what he already knows, his knowledge
becomes evidence against him.
An example of guidance in the form of knowledge but with no action is the verse of
Allah:
وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى
As for Thamūd, we guided them but they preferred blindness over
guidance.5
Meaning: We clarified the path to them and we conveyed the knowledge to them.
However, they preferred blindness over guidance, and from this we seek refuge with
Allah.
Also from this type of guidance – simply giving the knowledge and clarifying the truth –
🙁 صلّى اهلل عليه وسلّم ) Prophet the to ) سبحانه وتعاىل ) Allah of statement the is
5
The Quran, Sūrah Fuṣṣilat, 41:17.
وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ
And certainly, you guide to the straight path.6
Meaning: You direct the people to the straight path and teach them about it. As for the
other type of guidance which is the granting of success, an example of this type is the
verse:
إِنَّكَ ال تَهْدِي مَنْ أَحْبَبْتَ
Indeed, you can’t guide whoever you like.7
This type is the guidance of granting one success in their deeds. In this case, the
messenger ( مّوسل عليه اهلل ىّصل ( is never able to grant someone the success of their good
actions as this type of guidance is specific to Allah alone. If the prophet ( مّوسل عليه اهلل ىّصل(
were capable of that type of guidance, he would have guided his uncle, Abū Ṭālib. He
did try to guide his uncle and even when he was about to die, the Prophet ( عليه اهلل ىّصل
مّوسل ( said to him:
يَا عَمِّ قُلْ ال إِلَهَ إِالّ اللَّهُ كَلِمَةً أَشْهَدُ لَكَ بِهَا عِنْدَ اللَّهِ
Oh uncle, say, “There is nothing worthy of worship except Allah,” – a statement
by which I will testify on your behalf before Allah.
But the decree of Allah ( ّوجل ّعز ( had already passed that the prophet’s uncle would be
from the inhabitants of the Fire, and from this we seek refuge with Allah. So Abū Ṭālib
The Quran, Sūrah al-Shūrá, 42:52.
The Quran, Sūrah al-Qaṣaṣ, 28:56.
neither said nor believed that nothing has the right to be worshipped except Allah. The
last thing he said before dying was that he would remain upon the religion of ‘AbdulMuṭṭalib.8 Despite this, Allah allowed his messenger ( مّوسل عليه اهلل ىّصل ( to intercede for
Abū Ṭālib, not just because he was the prophet’s uncle, but because he used to
continually defend the prophet ( مّوسل عليه اهلل ىّصل ( and Islam (even though he did not
personally accept Islam). So the Prophet ( مّوسل عليه اهلل ىّصل ( interceded for Abū Ṭālib and
as a result of this intercession, he ( مّوسل عليه اهلل ىّصل ( said about his uncle:
هُوَ فِي ضَحْضَاحٍ مِنْ نَارٍ وَلَوْ ال أَنَا لَكَانَ فِي الدَّرَكِ األَسْفَلِ مِنْ النَّارِ
He is in the lowest part of the fire, and if it were not for me, he would have been
in the lowest, deepest part of the fire.9
:said also ) صلّى اهلل عليه وسلّم ) Prophet the And
لَعَلَّهُ تَنْفَعُهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ فَيُجْعَلُ فِي ضَحْضَاحٍ مِنْ النَّارِ يَبْلُغُ كَعْبَيْهِ يَغْلِي مِنْهُ
دِمَاغُهُ
Perhaps my intercession will benefit him on the Day of Resurrection so that he
will be put into the lowest part of the fire, it reaching only to his ankles, yet from
which his brain will boil.10
So when we say in the Du’ā of Qunūt, “Guide us with those you have guided,” we are
asking Allah for both types of guidance: the guidance of knowledge and the guidance of
The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by
Aḥmad.
The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
10 The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
being successful in our actions. As an example, the following verse also includes both
of these types of guidance:
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us to the straight path.11
So when anyone says this du’ā he should sincerely call to mind that he is asking for
both types of guidance: the guidance of the correct knowledge and the guidance of
acting in accordance with it.
As for the wording, “…with those you have guided,” this is a way of seeking nearness to
Allah by mentioning his favors on others in that he guided them. So we also ask him to
bestow the same favor upon us and guide us. In other words, we ask you (Allah) for
guidance, and receiving it is only by virtue of your mercy, your wisdom, and your past
favors as you have guided others.
11 The Quran, Sūrah al-Fātiḥah, 1:5.
The Explanation of:
وَعَافِنِي فِيمَنْ عَافَيْتَ
“Heal me with those you have healed.”
Meaning: Heal us from the sicknesses of the heart as well as the physical sicknesses of
the body. So my brother, you must sincerely bring to mind that while you are calling
upon Allah, he will heal you of both the diseases of the body and those of the heart. And
it must be understood that the diseases of the heart are much worse than physical
diseases. For this reason, some people say while supplicating, “Oh Allah, do not make
our problems and tribulations in our religion.”
The bodily diseases and sicknesses are well-known, yet the diseases of the heart come
from two main sources:
1. Diseases of vain desires, and they originate from one’s personal likes and
dislikes.
2. Diseases of doubts and uncertainties, and they originate from ignorance.
As for the first, the diseases of one’s personal desires, a person may know the truth, yet
may not want to follow it due to some personal preferences that are contrary to the
.with came ) صلّى اهلل عليه وسلّم ) prophet the teachings
And as for the second diseases, that of doubts and false assumptions due to one’s
ignorance, it is when an ignorant person does incorrect actions while assuming they are
correct. This disease is extremely dangerous. So you ask Allah for healing and
immunity from both the diseases of the body and of the heart, which are the sicknesses
of doubts and false assumptions, and vain desires.
The Explanation of:
وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ
“Care for me with those you have cared for.”
Meaning: Be a close, watchful companion and ally to us. This type of companionship or
guardianship is of two types, a general type of guardianship and a specific type. The
specific type is particular to the believers only as Allah ( وتعاىل سبحانه ( says:
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ
الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا
خَالِدُونَ
Allah is the ally, guardian of those who believe. He brings them out from
darkness into light. And those who disbelieve, their allies, guardians are
their false gods. They take them out of light into darkness. Those are the
companions of the Fire; they will abide eternally therein.12
So you ask Allah for this special type of alliance, guardianship, and companionship
which includes his protection. It also includes Allah granting success to the person in
following what Allah loves and is pleased with.
As for the general type of guardianship, it includes everyone; Allah is carefully watching
over every person as He says:
12 The Quran, Sūrah al-Baqarah, 2:257.
Page 11
حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ ال يُفَرِّطُونَ
…until when death comes to one of you, our messengers (angels) take him,
and they never fail in their duties.13
This is general for everyone. Then Allah says in the next verse:
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْالهُمُ الْحَقِّ أَال لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِنيَ
Then they are returned to Allah, their true lord. Unquestionably, the
judgment is his, and he is the swiftest in taking to account.14
However, when we say, “Oh Allah, care for me with those you have cared for,” we want
the specific type of alliance and companionship and it includes both protection and the
success in following what Allah loves and is pleased with.
13 The Quran, Sūrah al-An’ām, 6:61.
14 The Quran, Sūrah al-An’ām, 6:62.
The Explanation of:
وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what you have given…”
The Arabic word ةَكَرَب) barakah) “blessing” literally means an abundance of anything
good that is continuous. The scholars even trace this word and its meaning back to the
word ةَكْرِب) birkah) which means a large amount of water or any wide container or
gathering of water that is constantly filled with water. Similarly, the word blessing means
a continuously large amount of good. So the meaning of this statement is: Send
blessings down upon everything you have given me.
The wording, “…in what you have given…” is comprehensive including anything Allah
has given us of wealth, children, knowledge, and anything else Allah ( وتعاىل سبحانه ( has
bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put
blessings in what he has given you, you would surely be prevented from a great amount
of good.
How many people have a wealth in abundance, yet it is as if they live in poverty? This is
because they gain no real benefit from their wealth; they simply collect it and never
benefit from it. This is the result of the blessings being removed from it.
Likewise, many people have lots of children and grandchildren, yet their children do not
benefit their parents in anything due to their disobedience and ungratefulness. Such
people have not been blessed in their children.
You also find some people to whom Allah has given a great amount of knowledge, yet it
is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his
character, in his manners, nor in the way he treats others. Rather, his knowledge may
even increase him in arrogance and considering himself to be above the rest of Allah’s
worshippers, belittling and humiliating them. Such a person does not realize the one
who bestowed this knowledge upon him is none other than Allah. You see that he never
benefits people with his knowledge, neither with lessons, nor advice, nor with writings.
On the contrary, he is exclusively centered only upon himself. This is without doubt a
great loss, even though religious knowledge is one of the most blessed things Allah
gives to a servant. One reason for this is that when you teach others and spread this
knowledge among people, you are rewarded from several different perspectives:
1. When you spread this religious knowledge, you are spreading the religion of
Allah ( ّوجل ّعز( . So you work for the sake of Allah, opening people’s hearts with
knowledge.
2. From the blessings of spreading knowledge and teaching it is that by doing so,
there is the preservation and protection of Allah’s legislation (religious laws). If it
weren’t for the passing on of knowledge, the legislation would not have been
preserved.
3. Also from the blessings of spreading knowledge is that when you teach others,
you do them a great deal of good. You give them insight into the religion of Allah.
And when that person then worships Allah with knowledge and insight, you are
rewarded with similar rewards he is given because it was you who directed him
towards a particular good deed, and the one who directs another to do something
good is just like the one who actually does it.15
Also, by spreading and teaching religious knowledge, one’s own knowledge increases.
It is known that anyone who teaches a particular knowledge to people, his knowledge in
that subject will increase. This is because in teaching, one is recalling what he
previously learned and memorized as well as learning new things that he must prepare.
To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by
spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is
withheld and not taught, it will eventually decrease.
15 A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by
:said ) صلّى اهلل عليه وسلّم ) prophet the which in Aḥmad
مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ
Whoever directs someone to do something good, he will have a reward like the one who actually did it.
The Explanation of:
وَقِنِي شَرَّ مَا قَضَيْتَ
“…and protect me from the evil of what you have
decreed.”
Allah ( وتعاىل سبحانه ( decrees for good things to happen and things that seem bad. As for
his decreeing that which is good, it is that which is totally and absolutely good in itself,
the decree of it and decision of it, and in whatever results from it.
An example of Allah’s decree in something good would be the decree and decision to
provide mankind with sustenance, safety and security, tranquility, guidance, support,
etc. These are all good in their decree and their results.
As for Allah’s decree in something bad, it is actually good in its decree (Allah makes
decisions only based on the highest level of wisdom) even though it may result in
something bad.
An example of this latter type would be a drought when a land is without of rain. This
results in something bad (hardships upon the people), yet Allah’s decreeing it is good.
And how is decreeing a drought something good? Is someone were to ask, “Allah
decreed and decided to put us through a time of drought; the livestock die and the crops
are ruined, so how is this good?”
To this we reply: Listen to this statement of Allah ( ّوجل ّعز( :
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي
عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ
Corruption has appeared throughout the land and sea by (as a result of)
what the hands of people have earned so that he may let them taste part of
what they have done so that perhaps they may return (in repentance).16
In this case, the decree is for the utmost good and the most praiseworthy reason – the
people returning to Allah, returning from sinning against him to his obedience. So the
initial and immediate result may be bad, yet the initial decree and decision is actually
good.
It should be noted that the words, “what you have decreed” here means whatever bad
results may come from what you decreed. Indeed, Allah would only decree something
that results in a bad outcome due to his complete, perfect and praiseworthy wisdom.
The wording here does not mean, “Your bad decree” because the decree and decision
of Allah is never bad or evil in itself. For this, the prophet ( مّوسل عليه اهلل ىّصل ( once said
while praising his lord:
وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ
The good, all of it, is in your two hands, and evil is not attributed to you.17
So evil is never associated with or attributed to Allah.
16 The Quran, Sūrah al-Rūm, 30:41.
17 This is part of a long ḥadīth recorded by Muslim (no. 771), al-Tirmidhī (no. 3422), al-Nasāī (no. 897), Abū Dāwūd
(no. 760), and by Aḥmad.
The Explanation of:
إِنَّكَ تَقْضِي وَال يُقْضَى عَلَيْكَ
“Indeed, you decree while no one decrees against you.”
Allah decrees and decides both the legislative decree (that which he likes and
commands but that may or may not happen) and the universal decree (that which he
may or may not like, yet he decrees that it must happen). Allah decrees and decides
everything that happens due to His infinite, perfect wisdom.
As for the wording, “no one decrees against you,” this means that there is no one
besides Allah that can decree anything over and beyond his will. So the servants will
never judge or make any decision over Allah’s decision, yet Allah will certainly judge
them. And He will question his servants, and no one will ever question him as he says:
ال يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
He is not to be questioned about what He does, but they will be
questioned.18
18 The Quran, Sūrah al-Anbiyā, 21:23.
The Explanation of:
وَإِنَّهُ ال يَذِلُّ مَنْ وَالَيْتَ
“Whomever you show loyalty towards will never be
humiliated.”
This sentence and the next one (“Whomever you show enmity towards will never be
honored”) both provide more explanation and details of our previous request, “Care for
me with those you have cared for.” If Allah watches over and guards a person as a
companion would, then he would definitely never be humiliated. On the contrary, if He
were to show enmity towards someone, such a person would never be honored. So this
requires us to seek honor only from Allah alone and we fear and seek refuge from being
dishonored and disgraced before Allah. It is not possible for one to be truly humiliated
and disgraced when Allah has become his companion and guardian. The important
thing is to try and achieve this type of companionship with Allah. Yet, how does one
gain His companionship and loyalty?
This kind of allegiance, companionship, and loyalty is achieved by actualizing two
significant characteristics, both of which have been clarified by Allah ( ّوجل ّعز ( in his
book:
أَال إِنَّ أَوْلِيَاءَ اللَّهِ ال خَوْفٌ عَلَيْهِمْ وَال هُمْ يَحْزَنُونَ الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
Indeed, for the close allies of Allah there will be no fear upon them, nor will
they grieve – those who believe and are constantly, fearfully conscious (of
Allah).19
19 The Quran, Sūrah Yūnus, 10:62-63.
Of these two characteristics, one occurs in the heart and one upon the limbs. “Those
who believe” is in the heart, and “…and are constantly, fearfully conscious (of
Allah)” occurs upon the limbs. So when the heart and limbs are pure and correct,
people gain this alliance and companionship by virtue of these two characteristics.
However, it is not obtained by those who merely claim to be close companions of Allah
such as priests or monks, or those who innovate into the legislation of Allah that which
is foreign to it, claiming, “We are Allah’s close, chosen ones!”
So this companionship and loyalty from Allah which honors the servant is contained
within these two great attributes: the true and correct belief (īmān)
20 and the constant,
fearful consciousness of Allah (taqwá).21 The famous scholar of Islam, Ibn Taymiyyah,
said regarding this verse (“Those who believe and are constantly, fearfully
conscious (of Allah)”), “Whoever is a true believer who constantly remains conscious
of Allah, then Allah will be an ally, a guardian, and a companion to him.” This is correct
because the Quran also indicates this.
20 Īmān is to have the correct belief in Allah, his angels, his Books, his messengers, the last day, and to believe in
Allah’s pre-decree of everything, the good and bad of it. This was reported in a ḥadīth recorded by Muslim (no. 8).
Īmān also consists of a belief in the heart, a statement on the tongue, and actions of the limbs.
21 A famous successor to the companions, Ṭalq Ibn Ḥabīb, was asked the meaning of taqwá to which he replied,
“Taqwá is that you act in obedience to Allah, hoping for his mercy, upon a light from Allah; and taqwá is that you
leave acts of disobedience to Allah out of fear of him, upon a light from Allhah.” This narration was reported by Ibn
Abī Shaybah in “Kitāb al-Īmān” (no. 99) and al-Albānī declared it to be authentic.
The Explanation of:
وَال يَعِزُّ مَنْ عَادَيْتَ
“…and whomever you show enmity towards will never be
honored.”
Meaning: Whoever is an enemy to Allah will never be honored. On the contrary, he will
taste humiliation, regret, and failure. Allah ( وتعاىل سبحانه ( says:
مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَالئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ
Whoever is an enemy to Allah, his angels, his messengers, Jibrīl and Mīkāl
(two honored angels), then Allah is an enemy to the disbelievers.22
Every disbeliever is in disgrace and worry. For this, if the Muslims actually possessed
the true honor of Islam, the dignity of religion and the alliance and loyalty of Allah, the
disbelievers would not be in the position they are now in which we find ourselves
humiliated under them. We secretively look to them with honor and respect, while
looking amongst ourselves with disgrace and shame. This is because most Muslims
today unfortunately do not truly adhere to their religion, nor do they sincerely seek to
correctly learn it. They rely solely upon the materialistic things of this life and its
adornment. For this, we have been afflicted with such disgrace that the disbelievers are
honored among themselves. However, we believe that the disbelievers are the enemies
of Allah and that He has prescribed disgrace and shame upon all of His enemies as He
says:
22 The Quran, Sūrah al-Baqarah, 2:98.
إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ فِي األَذَلِّنيَ
Indeed, those who oppose Allah and his messenger, they are the most
humiliated.23
This is something confirmed and destined to take place. Then Allah ( تعاىل ( says:
كَتَبَ اللَّهُ ألَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
Allah has decreed, “I will surely overcome, I and my messengers.” Indeed,
Allah is powerful, exalted in might.24
So whoever opposes Allah will eventually be humiliated and will never truly be honored
except in the sense of someone imagining that honor is in that which the disbelievers
have. As for the one who believes that the real honor and dignity is not obtained except
by the close companionship and allegiance to Allah and by remaining steadfast upon
his religion, then such a person sees those who disbelieve in Allah as none other than
the most disgraced of Allah’s creatures.25
23 The Quran, Sūrah al-Mujādilah, 58:20.
24 The Quran, Sūrah al-Mujādilah, 58:21.
25 It should be understood that although the disbelievers will be disgraced for their rejection of Allah and his
messengers and their denying Allah’s sole right of all worship, this is not justification for individual Muslims to take it
upon themselves to pass judgment and seek to criminally harm them by any means.
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The Explanation of:
تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ
“Blessed are you, our lord, and you are exalted far above
(any weakness).”
This is a form of praising and glorifying Allah by mentioning these two noble
descriptions. All blessings are attributed to Allah as he is the possessor and provider of
all blessings. “Blessed are you,” meaning: your goodness is unlimited and it
encompasses the entire creation. Blessing, as we have previously mentioned, is
anything good and continuous.
Our statement, “our lord,” confirms that we are addressing our lord, the only one worthy
of all worship.
Our statement, “and you are exalted far above (any weakness),” contains the concept of
Allah actually being high above, both personally and as a description in that his
attributes are the highest characteristics.
So He is personally high above all creation and this concept of the highness of Allah is a
personal, never-ending description. As for His rising over the throne, this is a description
of action which occurs by his will and decision. The throne is the greatest of all creation,
and over it Allah rose in a manner that befits his majesty and greatness. We do not seek
to learn “how” this rising is,26 nor do we believe it to be similar to or resembling the way
26 When asked about “how” Allah rose over his throne, the famous Imam Mālik replied, “The word istiwā, rising over,
is not unknown, the ‘how’ of it is not comprehendible. Believing in it is required, and asking about it is an
innovation…” See “Siyar ‘Alām al-Nubalā” by al-Dhahabī (8/100-101), “al-Asmā was-Ṣifāt” by al-Bayhaqī (page
515) and al-Ḥāfith (Ibn Ḥajr) declared it to be acceptable in “Fatḥ al-Bārī” (13/407).
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any of creation would rise over something. The righteous predecessors (al-Salaf alṢāliḥ) were unanimously agreed upon this belief based upon its supporting evidences in
the Quran, the Sunnah, the intellect, and the natural inclination of all people.
As for the highness of Allah’s characteristics and attributes, this means Allah alone
possesses the highest, most complete and perfect attributes and descriptions. And
there is no deficiency whatsoever with any of them.
With that, this concise explanation of the Du’ā of Qunūt is complete by the success of
Allah. May Allah send His peace and prayers upon our prophet, Muhammad, and upon
his family, his companions, and his followers until the Day of Judgment.
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Questions & Answers Regarding the Du’ā of Qunūt
Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn, may Allah have mercy on him, was asked:
Question: Is it permissible to add additional words to this du’ā which the prophet ( ىّصل
?( رضي اهلل عنه ) Alī ‘Ibn Ḥasan-al taught ) اهلل عليه وسلّم
Answer: There is no problem should a person wish to increase this Du’ā of Qunūt
during the Witr prayer with additional words. If he were alone (in prayer), then he may
also supplicate with whatever words he likes. However, it is preferable for a person to
choose comprehensive and general supplications as the prophet ( مّوسل عليه اهلل ىّصل ( used
to supplicate with comprehensive, general supplications and other times would
supplicate with more specific ones. It is also incumbent upon the one leading the prayer
to not prolong it upon the people so as to not put a burden or hardship upon them.27
Question: Ibn al-‘Uthaymīn, may Allah have mercy on him, was also asked about a
person who supplicates to Allah yet is not immediately answered. He may say, “I
supplicate but it is not answered.”
Answer: All praise and thanks are due to Allah, and I send peace and prayers upon our
prophet, Muhammad, upon his family, and upon his companions. I ask Allah (. سبحانه
وتعاىل. (to bestow upon my brothers and me success in following that which is correct in
the principles of faith, statement, and action.
27 Taken from “Majmū’ Fatāwá wa Rasāil” (14/138).
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Allah ( تعاىل ( says:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ
جَهَنَّمَ دَاخِرِينَ
And your lord said, “Call upon me, I will answer you.” Indeed, those who
reject my worship will enter hell humiliated, disgraced.28
The questioner says he supplicates to Allah yet Allah does not respond to him. So this
reality presents a problem and confusion for him when compared with this noble verse
in which Allah promises to answer the one who calls upon him, and Allah never breaks
a promise. The answer to this is that there are conditions that must be fulfilled for one’s
supplication to be answered.
The First Condition: Sincerity to Allah in that the person sincerely calls upon Allah
alone, turning to him with an attentive and truthful heart. He must be earnest while
asking him, knowing with certainty that Allah (.وتعاىل سبحانه ( is completely capable of
responding to his call, and hoping and expecting him to answer.
The Second Condition: The person must feel that while supplicating, he is in dire need
of Allah ( ّوجل ّعز( , and that Allah alone is the only one who hears and answers the call of
the one calling upon him.
28 The Quran, Sūrah Ghāfir, 40:60.
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As for someone calling upon Allah while feeling himself self-sufficient without Allah and
not in dire need of him, yet he merely supplicates out of habit or to test the effect, then
such a person is not worthy of a response.
The Third Condition: The person must take all precaution to avoid eating anything
forbidden because eating that which is impermissible prevents one’s supplications from
being answered as has been established in an authentic ḥadīth that the prophet ( اهلل ىّصل
:said ) عليه وسلّم
إِنَّ اللَّهَ طَيِّبٌ ال يَقْبَلُ إِالّ طَيِّبًا وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِنيَ بِمَا أَمَرَ بِهِ الْمُرْسَلِنيَ فَقَال:َ
Indeed, Allah is good and only accepts that which is good. And Allah commands
the believers with the same things he commands the messengers; he said:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ
تَعْبُدُون.َ
Oh you who believe, eat of the good things we have provided for you and
be grateful to Allah if it is him that you worship.29
And He ( ّوجل ّعز ( says:
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ
Oh messengers, eat from the good foods and work righteousness. Surely, I
know what you do.30
29 The Quran, Sūrah al-Baqarah, 2:172.
30 The Quran, Sūrah al-Mu’minūn, 22:51.
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ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ يَا رَبِّ يَا رَبِّ
وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ وَغُذِيَ بِالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذَلِكَ؟
He (the prophet) then mentioned a man who, having traveled far, is messy and
dusty. He stretches his hands to the sky saying, “Oh lord, oh lord,” yet his food is
forbidden (ḥarām) and his clothes are forbidden. He is nourished by that which is
forbidden, so why would he be answered?31
The prophet ( مّوسل عليه اهلل ىّصل ( excluded such a man from being answered even though
he actually fulfilled some of the physical means by which supplication is answered, and
they are:
1. Raising the hands towards the sky, meaning to Allah, because he is above the
heavens, above the throne. Stretching out the hands to Allah is one of the means of
having one’s supplication answered and this has been reported in a ḥadīth:
إِنَّ اللَّهَ حَيِيٌّ كَرِيمٌ يَسْتَحْيِي إِذَا رَفَعَ الرَّجُلُ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا خَائِبَتَيْنِ
Indeed, Allah is shy and generous. He is shy, when a man raises his hands to
him, to return them empty and rejected.32
2. This man supplicated to Allah using the name “lord” by saying, “Oh lord, oh lord.”
Seeking nearness to Allah by this name is also one of the ways servant has his
supplication answered. The lord is the creator, the owner, and the arranger of all affairs.
31 The ḥadīth was recorded by Muslim (no. 1015).
32 Recorded by al-Tirmidhī (no. 3809) and al-Albānī said it is authentic in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 2819), Abū
Dāwūd, “Ṣaḥīḥ Sunan Abī Dāwūd” (no. 1320), Ibn Mājah “Ṣaḥīḥ Sunan Ibn Mājah” (no. 3117), and by Aḥmad.
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In his hand is the control of the heavens and earth. For this reason, you find that most of
the supplications in the noble Quran contain this name:
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِإلِميَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا
وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ األَبْرَارِ رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ وَال تُخْزِنَا يَوْمَ
الْقِيَامَةِ إِنَّكَ ال تُخْلِفُ الْمِيعَادَ فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي ال أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ
مِنْ ذَكَرٍ أَوْ أُنْثَى بَعْضُكُمْ مِنْ بَعْضٍ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي
سَبِيلِي وَقَاتَلُوا وَقُتِلُوا ألُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَألُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا
األَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ
Our lord, indeed, we have heard a caller (Prophet Muhammad) calling to
faith, saying, “Believe in your lord,” so we have believed. Our lord, so
forgive us our sins and remove from us our misdeeds and cause us to die
with the righteous people. Our lord, and grant us what you promised us
through your messengers and do not disgrace us on the Day of
Resurrection. Indeed, you do not fail in your promise. And their lord
responded to them, “Never will I allow to be lost the work of any worker
among you, whether male or female; you are all of one another. So those
who immigrated, driven out from their homes, harmed in my cause, fought,
or were killed – I will surely remove from them their misdeeds, and I will
surely admit them into gardens beneath which rivers flow as a reward from
Allah. And Allah has with him the best reward.”33
33 The Quran, Sūrah Āli-‘Imrān, 3:193-195.
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So seeking nearness to Allah by using the name, “lord” is one of the ways a person can
ensure his supplication is responded to.
3. This man (in the ḥadīth on pg. 28) was traveling and most of the time, traveling on a
journey is a time in which supplications are answered. This is because when one is
journeying, he usually feels a sense of need and reliance upon Allah more than when
he is at home, safe and secure with his family. This was even more so especially
traveling during those times.
The prophet ( مّوسل عليه اهلل ىّصل ( mentioned in the ḥadīth that this man was, “…messy and
dusty,” meaning that he was not in the normal state he usually is and it was as if the
most important thing to him at that time was turning to Allah and supplicating to him no
matter what state he was in, whether untidy and dusty or comfortable in luxury. And this
state of being messy and dusty may have some affect on one’s supplication being
responded to due to the ḥadīth in which the prophet ( مّوسل عليه اهلل ىّصل ( said that Allah
descends to the lowest heaven on the day of ‘Arafah, boasting to the angels of those
who stand and supplicate to him, saying:
انْظُرُوا إِلَى عِبَادِي أَتَوْنِي شُعْثًا غُبْرًا
“Look at my servants. They have come to me (even while) uncombed and
dusty.”34
Even while fulfilling all of these means of having his supplication answered, they did not
benefit him at all because his food was forbidden, his clothing forbidden, and he was
34 Recorded by Aḥmad (no. 7049).
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completely nourished by forbidden means. So the prophet ( مّوسل عليه اهلل ىّصل ( said, “So
why would he be answered?”
So these are some conditions that, when not fulfilled, may cause one’s supplication to
seem unanswered. However, if they are fulfilled and still Allah does not immediately
respond to the caller, then that is because of a certain reason and Allah’s wisdom that
he knows yet the caller may be unaware of. And it is possible that we love and want
something but it is really bad for us. So if one tries his best to fulfill the conditions of
supplication, yet he feels he is not immediately responded to, then it may be that Allah
will instead prevent some greater evil from befalling him, or he may save the reward and
response until the Day of Resurrection on which he will repay with increased rewards.
So if he fulfills the conditions but is still neither answered due to Allah’s wisdom nor is a
greater evil prevented from afflicting him, then he will be given a reward twice – once for
his act of worship by supplicating to Allah alone, and once for his trouble and grief of not
having his supplication immediately answered. So Allah will save for him that which is
greater and more complete.
Also, one must not consider the response to his supplication to be slow for this is
actually one of the ways of preventing supplications from being accepted and answered.
This is based on a ḥadīth in which the prophet ( مّوسل عليه اهلل ىّصل ( said:
يُسْتَجَابُ ألَحَدِكُمْ مَا لَمْ يَعْجَلْ يَقُولُ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي
Each of you will be answered as long as he is not hasty, saying, “I supplicated
but it was not answered for me.”35
35 This Hadeeth is recorded by Al-Bukhaaree (no. 6340), Muslim (no. 2735), At-Tirmithee (no. 3387), Abu Daawood
(no. 1484), Ibn Maajah (no. 3853) and by Imaam Ahmad.
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So a person should not try to rush the response. He should also not despair and then
stop supplicating. Rather, he should persist in calling upon Allah because each time
someone supplicates to him, it is a form of worship by which he draws nearer to Allah
and is thus rewarded.
So, my brother, you must stay constant on sincerely calling upon Allah ( ّوجل ّعز ( alone in
all of your affairs, the general and specific, the minor and critical matters. And even if
there was nothing other than the fact that calling upon Allah is worship, then it would
definitely be worthwhile for a person to remain steadfast on this action. And with Allah
lies all success.
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The Du’ā of Qunūt
1
اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
Allāhumma ihdinī fīman hadayt
Oh Allah, guide me with those You have guided
2
وَعَافِنِي فِيمَنْ عَافَيْتَ
wa ‘āfinī fīman ‘āfayt
And heal me with those you have healed
3
وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ
wa tawallanī fīman tawallayt
And care for me with those You have cared for
4
وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
wa bārik lī fīmā ā’ṭayt
And bless me in what you have given
5
وَقِنِي شَرَّ مَا قَضَيْتَ
wa qinī sharra mā qaḍayt
And protect me from the evil of what you have decreed
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6
إِنَّكَ تَقْضِي وَال يُقْضَى عَلَيْكَ
innaka taqḍī wa lā yuqḍá ‘alayk
Indeed, you decree while no one decrees against you
7
وَإِنَّهُ ال يَذِلُّ مَنْ وَالَيْتَ
wa innahu lā yadhillu man wālayt
And whomever you show loyalty towards will never be
humiliated
8
وَال يَعِزُّ مَنْ عَادَيْتَ
wa lā ya’izzu man ‘ādayt
And whomever you show enmity towards will never be
honored
9
تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ
tabārakta rabbanā wa ta‘ālayt
Blessed are you, our lord, and you are exalted far
above (any weakness)
