My question is about the method of qunoote e nazila

Assalamualaikum,I wanna ask how to recite qunoot e Nazila should we say Allahuakbar after ruku and raise hands like supplication or should we stand still,which Dua please give or is it specifically oneor it is some of the Arabic Duas or can we ask in any language,actually I wanna recite qunoote e nazila for Palestine all I know that it is end of the fard 5 daily prayers n after rukoo but I am unaware of the method and precisely what to recite n what would be the state of my hand after rukko for qunoote e nazila

Dear Brother / Sister,

According to the schools that raise the hands during the qunūt supplication, it is performed in the manner of making duʿāʾ.

It is authentically established through sound hadiths that the Prophet (peace and blessings be upon him) performed qunūt on various occasions. (Bukhārī, “Witr”, 7; Muslim, “Masājid”, 294–308)

For this reason, although the schools of law unanimously agree on the legitimacy of qunūt, they differ regarding its ruling and such matters as in which prayers it should be recited and at what point in the prayer it should be made.

While Abū Ḥanīfah held that qunūt is wājib (obligatory), the majority—including his two students, Abū Yūsuf and Muḥammad—considered it to be sunnah.

According to the Ḥanafīs and Ḥanbalīs, the place of qunūt is in the final rakʿah of the witr prayer. According to the Shāfiʿīs, it is in the final rakʿah of the obligatory Fajr prayer and in the final rakʿah of the witr prayers during the second half of Ramaḍān. According to the Mālikīs, it is only in the final rakʿah of the obligatory Fajr prayer.

Furthermore, according to the Ḥanafīs, qunūt is performed before rukūʿ, whereas according to the Shāfiʿīs and Ḥanbalīs it is performed after rukūʿ. According to the Mālikīs, performing it before rukūʿ is more virtuous, although performing it afterward is also permissible.

The Shāfiʿīs and Ḥanbalīs also regard it as sunnah to raise the hands to chest level during qunūt. In addition, the Ḥanbalīs wipe their faces with their hands after the qunūt supplication.

According to the majority of jurists, reciting qunūt during times of widespread calamity—such as famine, epidemics, or enemy attacks—is also legislated. Some jurists even held that qunūt is specific to such circumstances, and Ibn Qayyim al-Jawziyyah preferred this view (Zād al-Maʿād, I, 273), as did Al-Shawkani (Nayl al-Awṭār, II, 384–391).

In such situations, scholars also differed regarding in which prayers and at what point qunūt should be recited. The Ḥanafīs and Ḥanbalīs ruled that it should be performed in the second rakʿah of the obligatory Fajr prayer, while the Shāfiʿīs held that it should be performed after rukūʿ in the final rakʿah of all obligatory prayers.

Although any supplication is considered sufficient as qunūt, the Ḥanafīs and Mālikīs preferred the supplications narrated from Umar ibn al-Khattab (“Allāhumma innā nastaʿīnuka...” and “Allāhumma iyyāka naʿbudu...”; Ṭaḥāwī, I, 249), while the Shāfiʿīs and Ḥanbalīs preferred the supplication narrated from Hasan ibn Ali (“Allāhummahdinī fī man hadayta...” ; Abū Dāwūd, “Witr”, 5; Tirmidhī, “Witr”, 10).

What should the position of the hands be while reciting the Qunūt supplications in the Witr prayer?

According to the Ḥanafī school, the Qunūt supplication is recited in the third rakʿah of the Witr prayer, before rukūʿ, after raising the hands and saying the takbīr. (al-Fiqh al-Islāmī, 1/826)

This is because, according to a narration from Ali ibn Abi Talib, whenever the Prophet (peace and blessings be upon him) intended to recite Qunūt, he would first say the takbīr and then recite the Qunūt supplication. (See: ibid.)

According to a narration recorded by Al-Bayhaqi from Anas ibn Malik, during the tragedy of Biʾr Maʿūnah, the Prophet (peace and blessings be upon him) invoked supplications against the disbelievers who had martyred the well-known reciters of the Qur’an, doing so in the Fajr prayer while raising his hands. The basis for the ruling practiced in the Shāfiʿī school comes from this hadith. (See: Al-Nawawi, al-Majmūʿ, 3/500)

There are also reports that some Companions recited the Qunūt supplication in the second rakʿah of the Fajr prayer after rukūʿ while raising their hands. (See: ibid.)

Likewise, Abu Rafi reported that he performed the Fajr prayer behind Umar ibn al-Khattab and saw him reciting the Qunūt supplication while raising his hands. Al-Bayhaqī regarded this narration as authentic. (See: ibid.)

Based on this narration, which Al-Bayhaqī transmitted with a sound chain, Wahbah al-Zuhayli adopted the view that raising the hands during Qunūt—whether in the Fajr prayer according to the Shāfiʿīs or in the Witr prayer according to the Ḥanafīs—is sunnah, just as it is in other supplications. (See: al-Fiqh al-Islāmī, 1/814)

Let us also point out that those of us who do not possess the authority to derive rulings directly from the Qur’an and Sunnah should follow the position of the school of law to which we belong. For people like us, it is virtually impossible to examine issues such as differing interpretations of Qur’anic verses and the application of different criteria to hadiths—matters that gave rise to differences among the schools—and then determine which opinion is the strongest.

Questions on Islam