The recitation of the du`a’ of qunut is a highly encouraged prophetic practice performed during the final unit of the Witr prayer. In Islamic jurisprudence, supplication serves as the core of worship, and the night prayer provides a unique moment of spiritual intimacy with the Creator. Because the Prophet Muhammad (peace be upon him) utilized more than one formulation for this supplication, believers are granted flexibility. One may choose to recite any of the authenticated wordings individually, or combine them to enrich their night worship.
The First Authentic Formulation of Qunut
The first major supplication is traditionally emphasized within the Hanafi school of jurisprudence. It focuses deeply on seeking divine guidance, declaring absolute reliance upon Allah, and completely disavowing disbelief and sin.
Arabic Transliteration
Allahumma, inna nastaeenuka wa nastahdeeka, wa nastaghfiruka wa natubu ilayka. Wa nu’minu bika wa natawakkalu alayka. Wa nuthnee alayka al-khayra kullahu. Nashkuruka wala nakfuruka wa nakhlau wa naturuku man yafjuruka. Allahumma, iyyaka nabudu walaka nusallee wa nasjudu wa ilayka nasa wa nahfidu narju rahmataka wa nakhsha adhabaka. Inna adhabaka al-jidda bi al-kuffari mulhiq.
English Translation
“O Allah, we seek Your assistance and ask for Your guidance, and we beseech Your forgiveness and return to You in repentance. We cherish faith in You and place our trust in You. We attribute all goodness to You. We are grateful to You and refuse to be ungrateful to You. We abandon and forsake all those who reject You. O Allah, You alone we worship, unto You alone we pray; unto You alone we prostrate, and for You alone we strive. Unto You alone we flee for refuge. We cherish hope in Your mercy and we fear Your retribution. Verily, Your punishment is bound to catch up with those who reject the truth.”
The Second Authentic Formulation of Qunut
The second supplication was directly taught by the Prophet Muhammad (peace be upon him) to his grandson, Al-Hasan ibn Ali, as recorded in the Sunan collections of At-Tirmidhi, Abu Dawud, and others. This wording is traditionally preferred by the Shafi‘i school of jurisprudence.
Arabic Transliteration
Allahumma, ihdina feeman hadayta, wa afina feeman afayta. Wa tawallana feeman tawallayta, wa barik lana feema atayta, wa qina sharra ma qadhayta innaka taqdhee wala yuqdha alayka. Innahu la yadhillu man walayta wala yauzzu man adayta. Tabarakta Rabbana wa ta`alayta.
English Translation
“O Allah, guide us with those You have guided aright, and grant us wellness with those that You have granted wellness. Protect us with those You have protected. Bless us in what You have bestowed on us, and guard us against Your evil decree, for You alone decree, and no one can decree against You. One whom You have patronized can never be despised and the one whom You have its enemy can never become honored. Our Lord, You are the most Exalted and Glorious.”
Jurisprudential Application and Etiquette
While legal schools differ on which formulation is preferred, contemporary scholars agree that both are textually sound and highly beneficial to memorize. Combining both supplications during long night prayers allows a person to embody the full breadth of the prophetic traditions.
Regardless of the formulation selected, the sunnah dictates that the supplication should be concluded by sending blessings and peace upon the Prophet and his family. The believer closes the qunut by reciting:
Wa salla Allahuma `ala Muhammadin wa alihi wa sallam > (“O Allah, bless Muhammad and his family and shower them with peace.”)
This final benediction ensures the proper etiquette of supplication is met before transitioning into the final movements of the prayer.
