Fatwa ID: 09008
Answered by Mufti Sakib Shadman
Question:
Looking for a Fatwā with regards to a muqtadī folding his hands during Qunūt Nāzilah.
جزاك الله خير الجزاء
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Qunoot Nazilah must only be performed during times of severe calamity, e.g. during a deadly plague or during a war in which Muslims are being oppressed/killed. [3]
The Qunoot Nazilah can only be performed during the Fajr Salah after the Ruku of the second Rakah, i.e. during Qawmah. [3]
There is a difference of opinion on whether one should fold their hands under the naval during Qunoot Nazilah as one would do during Qiyam (standing), or whether the hands should be on the side as one would normally do during Qawmah.
One group of scholars asserts that it is Sunnah to fold the hands in any standing position accompanied by a long Zikr, as in the case of Qunoot Nazilah. Hence, they conclude that it is better to fold the hands. [1]
The other group of scholars states that it is only Sunnah to fold the hands when the Qiyam is accompanied by Quranic recitation. The Qunoot Nazilah is not accompanied by recitation, hence it is better to keep the hands on the side. [2]
In conclusion, both methods are permissible for the Imam and Muqtadis (followers). [4] The Imam and Muqtadis may choose to fold their hands or keep them at their sides. The Imam will recite the Qunoot Nazilah Dua loudly, and both the Imam and the Muqtadis will say Ameen softly after each Dua.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَالْأَصْلُ أَنَّ كُلَّ قِيَامٍ فِيهِ ذِكْرٌ مَسْنُونٌ يَعْتَمِدُ فِيهِ وَمَا لَا فَلَا هُوَ الصَّحِيحُ، فَيَعْتَمِدُ فِي حَالَةِ الْقُنُوتِ وَصَلَاةِ الْجِنَازَةِ، وَيُرْسِلُ فِي الْقَوْمَةِ وَبَيْنَ تَكْبِيرَاتِ
Al-ʿInāyah Sharḥ al-Hidāyah, with Fatḥ al-Qadīr in the margin, Ṭ. al-Ḥalabī, n.d. (Vol. 1), p. 287.
Accessed via al‑Maktabah al‑Shāmilah – 04‑05‑2026.
[2]
فَهُوَ سُنَّةُ قِيَامٍ لَهُ قَرَارٌ فِيهِ ذِكْرٌ مَسْنُونٌ فَيَضَعُ حَالَةَ الثَّنَاءِ، وَفِي الْقُنُوتِ وَتَكْبِيرَاتِ الْجِنَازَةِ، وَقِيلَ سُنَّةُ الْقِرَاءَةِ فَقَطْ فَلَا يَضَعُ فِي هَذِهِ الْمَوَاضِعِ
Al-Baḥr al-Rāʾiq Sharḥ Kanz al-Daqāʾiq wa Minḥat al-Khāliq wa Takmilat al-Ṭūrī, Dār al-Kutub al-ʿIlmiyyah, n.d. (Vol. 2), p. 326.
Accessed via al‑Maktabah al‑Shāmilah – 04‑05‑2026.
[3]
(قَوْلُهُ إلَّا لِنَازِلَةٍ) قَالَ فِي الصِّحَاحِ: النَّازِلَةُ الشَّدِيدَةُ مِنْ شَدَائِدِ الدَّهْرِ، وَلَا شَكَّ أَنَّ الطَّاعُونَ مِنْ أَشَدِّ النَّوَازِلِ أَشْبَاهٌ
…
قَنَتَ فِي صَلَاةِ الْفَجْرِ
…
أَنَّ الْمُقْتَدِيَ يُتَابِعُ إمَامَهُ إلَّا إذَا جَهَرَ فَيُؤَمِّنُ وَأَنَّهُ يَقْنُتُ بَعْدَ الرُّكُوعِ لَا قَبْلَهُ.
Radd al-Muḥtār ʿalā al-Durr al-Mukhtār (Ḥāshiyat Ibn ʿĀbidīn), Ṭ. al-Ḥalabī, n.d. (Vol. 2), p. 11.
Accessed via al‑Maktabah al‑Shāmilah – 04‑05‑2026.
[4]
مسئلہ مجتہد فیہ ہے، دلائل سے دونوں طرف گنجائش ہے۔ اور ممکن ہے کہ ترجیح قواعد سے وضع کو ہو کما ھو مقتضی مذہب الشیخین لیکن عارض التباس و تشویش عوام کی وجہ سے ارسال کو ترجیح دی جا سکتی ہے کما ھو مقتضی مذہب محمد … باقی دوسری جانب میں بھی مجھ کو تنگی نہیں
[Imdad al-Fatawa, 1: 361, Dar al-`Ulum Karachi; Bawadir al-Nawadir, p. 473, Lahore]