Dua al-Qunoot: full text, transliteration, when to recite it in Witr and Fajr, and what to do during calamity.

The word qunoot (also spelled qunut) comes from the Arabic root meaning to be devoutly obedient, to stand in humility before Allah, or to be in a state of continuous devotion. In the technical language of Islamic law it refers specifically to a supplication performed while standing in the prayer, typically after rising from ruku (the bowing position). It is one of the rare moments in the formal prayer where the worshipper's own words, combined with transmitted prophetic supplications, pour into the structured form of salah.

The Qunoot is not a single fixed practice with a single fixed ruling. It has three distinct contexts: the regular Witr prayer at night, the Fajr prayer (where the schools disagree sharply on whether it is permanent or only for calamities), and Qunoot al-Nazilah, the emergency supplication during times of communal calamity. Understanding which context you are in and what the scholars say for each is essential.

What does Qunoot mean?

Linguistically, the Arabic word qunoot carries several layers of meaning. Ibn al-Qayyim catalogued eleven different meanings used in the Quran and Sunnah: prolonged standing, obedience, humility, silence, glorification, prayer, servitude, and other expressions of total submission to Allah. The Quran uses the word in this broad sense:

"Is one who is devoutly obedient (qanitun) during periods of the night, prostrating and standing in prayer, fearing the Hereafter and hoping for the mercy of his Lord, like one who does not?" (Qur'an 39:9)

In the jurisprudential usage, qunoot has narrowed to its specific technical meaning: a supplication performed while standing upright in a specific place in the prayer. But the original fullness of the word should shape how we approach it. It is not a formula to be recited mechanically. It is the posture of a servant who stands before their Lord in prolonged, devout, silent attentiveness, and then speaks.

Qunoot in Witr prayer

All four major schools of Islamic jurisprudence agree that performing Qunoot during Witr prayer is established from the Sunnah. Where they differ is in the position within the prayer.

Shafi'i and Hanbali view: The Qunoot is performed in the last rakat of Witr, after rising from ruku (the bowing) and before going into sujud (prostration). This position is called "Qunoot ba'd al-ruku" (Qunoot after ruku). The evidence is the hadith of Hasan ibn Ali and other narrations that describe the Prophet performing Qunoot at this position in the Witr.

Hanafi view: The Qunoot is performed in the third rakat of Witr before ruku, after the recitation of Surah al-Fatiha and an additional surah. In the Hanafi school, the worshipper makes a second takbir (saying Allahu Akbar while raising hands), then recites the Qunoot while standing, and then bows for ruku. This position is called "Qunoot qabl al-ruku" (Qunoot before ruku). The Hanafi school considers Witr to be three rakats performed similarly to the Maghrib prayer, with the Qunoot as a wajib (obligatory) element of the third rakat.

In practical terms: if you follow the Hanafi school, you will recite the Qunoot while standing before bowing in the third rakat. If you follow the Shafi'i or Hanbali school, you will recite it after rising from ruku in the final rakat of Witr.

Maliki view: The Maliki school does not prescribe Qunoot in the Witr as a regular practice but does not prohibit it. Some Maliki scholars permit it, particularly during the second half of Ramadan.

Timing within the year: The Hanbali school specifies that the Qunoot in Witr is performed only during the second half of Ramadan (from the 16th to the end of Ramadan). Outside Ramadan, Hanbali scholars do not consider it prescribed in Witr, though some permit it. The Shafi'i school performs it throughout the year.

The transmitted Qunoot dua text

The most widely used Qunoot dua is the one taught by the Prophet ﷺ to his grandson Hasan ibn Ali (RA). Al-Hasan narrated:

"The Messenger of Allah ﷺ taught me some words to say in the Qunoot of Witr." (Abu Dawud 1425, Tirmidhi 464, Ibn Majah 1178, graded hasan sahih)

The Arabic text of the dua:

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

Transliteration:
Allahumma ihdini fiman hadayt, wa 'afini fiman 'afayt, wa tawallani fiman tawallayt, wa barik li fima a'tayt, wa qini sharra ma qadayt, fa innaka taqdi wa la yuqda 'alayk, wa innahu la yadhillu man walayt, wa la ya'izzu man 'adayt, tabarakta Rabbana wa ta'alayt.

Meaning:
"O Allah, guide me among those You have guided, grant me wellbeing among those You have granted wellbeing, take me as a close companion among those You have taken as close companions, bless me in what You have given me, protect me from the evil of what You have decreed, for verily You decree and none can decree over You, and indeed one whom You befriend is never humiliated, and one whom You oppose is never honoured. Blessed are You, our Lord, and Exalted."

Some transmissions of this dua add the phrase "wa salli Allahumma 'ala al-Nabi" (and O Allah, send blessings on the Prophet) either at the end or as a separate addition. This addition is mentioned by some scholars and acted upon in many traditions, particularly in the Shafi'i school.

A second, complementary portion known as the Qunoot al-Witr al-Tawil is added in some traditions, beginning with: Allahumma inna nasta'inuka wa nastaghfiruk... This longer addition is used particularly in Ramadan Witr, especially in the third part of the night. It is found in the practice of Umar ibn al-Khattab (RA) and is established in the Hanbali tradition.

Qunoot in Fajr prayer

The question of whether Qunoot should be recited in the Fajr prayer permanently is one of the genuine scholarly disagreements in Islamic jurisprudence, with strong evidence on multiple sides.

Shafi'i school: Qunoot in Fajr is a permanent, established sunnah. It is recited in the second rakat of Fajr after rising from ruku, before sujud. This is the daily practice of Shafi'i Muslims around the world, particularly in Southeast Asia, East Africa, and parts of the Middle East. The evidence includes the hadith of Anas ibn Malik (RA) who said: "The Prophet ﷺ continued performing Qunoot in Fajr until he left this world" (narrated by Ahmad, al-Bayhaqi, others; the Shafi'i school considers this chain acceptable). The Shafi'i school uses the same transmitted dua as the Witr Qunoot with minor adjustments.

Hanafi school: Qunoot is not prescribed in the Fajr prayer as a permanent practice. The Hanafi position is that the narrations describing the Prophet performing Qunoot in Fajr refer to the Qunoot al-Nazilah performed during specific crises, particularly the month-long Qunoot after the massacre at Bir Mauna, and not a permanent daily practice. A Hanafi praying Fajr does not recite Qunoot in normal circumstances.

Hanbali school: The Hanbali position aligns with the Hanafi view: Qunoot in the five daily prayers (other than Witr in the second half of Ramadan according to one Hanbali position) is not prescribed except during times of Nazilah. Ibn Qudama in al-Mughni reviewed all the evidence and concluded that the permanent Fajr Qunoot was abrogated, citing that Ibn Umar, Ibn Masud, and Abu Hurayrah (RA) denied knowledge of a permanent Fajr Qunoot from the Prophet.

Maliki school: The Maliki school permits Qunoot al-Nazilah in Fajr but does not prescribe a permanent Fajr Qunoot. It is performed after ruku in the second rakat.

The practical implication: if you follow the Shafi'i school you recite Qunoot in every Fajr. If you follow the Hanafi or Hanbali school you do not, unless there is a communal calamity. If you are following behind a Shafi'i imam in Fajr who recites Qunoot, you say Ameen to his Qunoot even if your own school does not prescribe it, because following the imam takes precedence and saying Ameen does not constitute reciting the Qunoot yourself.

Qunoot al-Nazilah: during calamity

The most historically dramatic use of the Qunoot is Qunoot al-Nazilah, the supplication during times of great calamity or communal tribulation. The word nazilah means a calamity that has descended, an affliction that has struck.

The most detailed account in the hadith literature comes from the events of the fourth year after the Hijra. A group of tribal leaders came to the Prophet ﷺ and requested teachers to instruct their people in Islam. The Prophet sent seventy of his companions, among them the best Quran reciters of Medina. At Bir Mauna, these men were treacherously killed by their hosts. The loss was devastating. Anas ibn Malik (RA) narrated:

"The Prophet ﷺ performed Qunoot for a month after ruku in the Fajr prayer, invoking curses upon the tribes of Ri'l, Dhakwan, and Usayyah who had disobeyed Allah and His Messenger." (Sahih al-Bukhari 804, Muslim 677)

What is particularly notable is the structure: the Prophet performed Qunoot after ruku (not before), he named specific oppressors by name, he prayed for specific oppressed Muslims by name, and he continued it for a month, then stopped. This establishes several principles for Qunoot al-Nazilah: it is a temporary measure for specific crises, it is performed after ruku in any of the five prayers or at least in Fajr, it may be explicit about naming the situation, and it ends when the calamity passes or when its purpose has been served.

Islamic scholars throughout history have prescribed Qunoot al-Nazilah during earthquakes, epidemics, wars, persecution of Muslim communities, and other collective afflictions. The imam leads it aloud in congregational prayers. The congregation says Ameen after each supplication. When praying alone, you may perform it privately.

The content of Qunoot al-Nazilah is flexible and should address the specific calamity. The imam may pray for the relief of those suffering, for protection of the community, for guidance for oppressors, or for strength for those facing hardship. The transmitted Qunoot dua from Hasan ibn Ali may serve as a foundation, with additional specific supplications added.

Hand position during Qunoot

There is a scholarly debate about what to do with the hands during the Qunoot. Three positions are reported in the scholarly literature:

Raising the hands like in ordinary dua: Both palms facing upward at chest or shoulder height. This is the practice in many Shafi'i and Hanbali communities and is based on the general principle that dua is made with raised hands. Al-Nawawi and Ibn Qudama both discuss this position.

Placing hands on the chest: Some scholars describe placing the right hand over the left on the chest, as in the standing position of prayer, on the grounds that the Qunoot is part of the formal prayer and the hands should remain in the prayer posture.

Dropping hands to the sides: A minority position that treats the standing position of Qunoot as the same as the standing between ruku and sujud (i'tidal), in which the hands hang at the sides. This was practiced by some early Muslims and is reported from some Hanafi scholars.

The most widely practiced position across the scholarly tradition is raising the hands like in dua, and this is supported by the general evidence that the Prophet raised his hands during dua and by specific reports about the Qunoot. The precise height (chest level vs. shoulder level vs. slightly above the head) is a secondary detail where flexibility is appropriate.

Wiping the face with the hands after the Qunoot dua (as some Muslims do after ordinary dua) is a disputed matter. Many scholars, including Ibn Taymiyyah and al-Albani, considered wiping the face after dua to be a weak practice with insufficient evidence. Others permit it as part of the general etiquette of dua. In formal Qunoot during prayer, the predominant scholarly opinion does not prescribe wiping the face, since you proceed immediately to sujud.

Before or after ruku?

As discussed above, the schools differ on whether the Qunoot in Witr is performed before or after ruku. In Qunoot al-Nazilah, the evidence from the Bukhari hadith (804) explicitly places it after ruku. The phrase used in the Bukhari narration is ba'da al-ruku', meaning after the bowing.

For the Shafi'i school's Fajr Qunoot, the position is consistently after ruku. The Hanafi school's Witr Qunoot is before ruku (using a second takbir). Most scholars hold that both positions have evidence and that a Muslim should follow their school's established practice.

The significance of the position is not merely procedural. When the Qunoot is performed after ruku, you stand in the i'tidal position (fully upright, hands at sides or raised), then raise your hands for the Qunoot dua, then go into sujud. The transition from the complete submission of bowing to the direct address of the Qunoot supplication has its own spiritual logic: you have just completed the ruku in which you glorified Allah's greatness, and now you stand and make your request.

If you forget the Qunoot

Forgetting the Qunoot in Witr or Fajr is a common occurrence, and the scholars have addressed it specifically.

If you are praying Witr according to the Shafi'i or Hanbali method and you rise from ruku in the final rakat, you should then recite the Qunoot before going into sujud. If you forget and go directly into sujud, you have omitted a sunnah. Since the Qunoot in Witr is a sunnah (not a pillar or wajib in these schools), your prayer is valid without it. However, it is recommended to perform sajdat al-sahw (two additional prostrations of forgetfulness) at the end of the prayer to compensate for the omitted sunnah, according to the Shafi'i and Hanbali schools.

In the Hanafi school, the Qunoot in Witr is wajib (obligatory short of fard). Forgetting it requires sajdat al-sahw. If you deliberately omit it, the prayer is deficient but still valid; you are required to perform the prostration of forgetfulness. If you realize you forgot before completing the prayer, you should return to the standing position and recite it.

The prostration of forgetfulness is two extra sajdahs performed after the final tashahhud but before the final salam, or after the salam depending on the school's method. It compensates for additions or omissions in the non-obligatory elements of the prayer.

Adding personal dua to the Qunoot

One of the beautiful features of the Qunoot is that it is not purely a recitation of fixed text. The scholars unanimously encourage adding personal supplications within the Qunoot standing, in Arabic or in one's own language (though the schools differ on whether non-Arabic supplication is permitted within the formal prayer).

The transmitted dua from Hasan ibn Ali covers guidance, wellbeing, closeness to Allah, blessings in provision, and protection from evil decrees. A Muslim may extend beyond this to pray for their family, for relief from illness, for guidance for those who have gone astray, for mercy on those who have died, or for any sincere need of the heart.

Ibn al-Qayyim wrote in Zaad al-Ma'aad that the Qunoot of the Prophet in Qunoot al-Nazilah was extraordinarily rich in content: naming specific oppressors, naming specific oppressed believers, praying for distant communities, praying for the faith of specific individuals. This breadth is a model for how generously we may fill the Qunoot with meaning.

FAQ

When is the Qunoot recited in Witr prayer?

According to the Shafi'i and Hanbali schools, the Qunoot is recited in the last (final single) rakat of Witr, after the ruku (bowing) and before sujud. According to the Hanafi school, the Qunoot is recited in the third rakat of Witr after a second ruku that is added specifically for the Qunoot. The Maliki school does not prescribe Qunoot in Witr as a regular practice but does not prohibit it.

Is Qunoot in Fajr prayer prescribed?

The Shafi'i school holds that Qunoot in Fajr is a permanent sunnah, recited in the second rakat after ruku every day. The Hanafi and Hanbali schools hold that Qunoot in Fajr is not established as a permanent daily practice but may be performed during times of communal calamity (Qunoot al-Nazilah). The disagreement stems from differing evaluations of the hadith evidence about whether the Prophet's practice was permanent or specific to crisis periods.

What if I forget to recite the Qunoot in Witr?

If you forget the Qunoot in Witr and remember before completing the rakat, return to the standing position and recite it. If you have already gone into sujud before remembering, the prayer remains valid since the Qunoot is a sunnah (or wajib in the Hanafi school requiring sajdat al-sahw). The Shafi'i and Hanbali schools recommend performing the prostration of forgetfulness at the end of the prayer to compensate for the omission.

Can I recite my own dua in the Qunoot, or must I use the set text?

You may recite additional personal supplications during the Qunoot, and the scholars encourage adding your own heartfelt requests. The transmitted dua from Hasan ibn Ali (Abu Dawud 1425) is a sunnah text and provides the core of the Qunoot. You may combine the transmitted text with personal dua in the same Qunoot standing. The Prophet himself extended the Qunoot al-Nazilah with long specific supplications for particular people and communities.

What is Qunoot al-Nazilah and when is it performed?

Qunoot al-Nazilah is a special supplication performed during times of communal calamity or disaster. The Prophet performed it after 70 Quran reciters were killed at Bir Mauna, cursing their killers by name in the Fajr prayer for a month (Sahih al-Bukhari 804). It may be performed in any of the five daily prayers after ruku, according to the majority of scholars. The imam leads it aloud and the congregation says Ameen after each supplication.