In the spiritual landscape of Islam, few acts are as intimate, profound, and empowering as  Dua —supplication. It is often described by the Prophet Muhammad (peace be upon him) as “the weapon of the believer,” a direct and unfiltered channel of communication with the Creator, Allah. Prayer, in this context, transcends mere ritual; it is a conversation, a heartfelt plea, an expression of gratitude, and a declaration of one’s complete and utter dependence on the Divine. It is in the quiet moments of supplication, with hands raised and heart humbled, that the servant acknowledges their own fragility and Allah’s infinite power and mercy. This act of turning to God in every circumstance is the very essence of worship.

Within the vast treasury of Islamic supplications, the   Dua of Qunoot   holds a place of special significance. It is a powerful and comprehensive prayer recited at a unique juncture in our daily worship, most notably during the Witr prayer that concludes the night’s devotion. The   Dua of Qunoot   is not merely a request for a single need; it is a holistic appeal to Allah that encompasses the most fundamental aspirations of a believer: the plea for guidance, the request for well-being and forgiveness, the seeking of blessings, and the desperate appeal for protection from all forms of evil and hardship. Its words are a testament to the all-encompassing nature of Allah’s dominion and the believer’s complete submission to His will.

This article aims to be your comprehensive guide on this remarkable supplication. We will embark on a journey to understand the deep meaning and profound significance of the   Dua e Qunoot  . We will explore its solid foundation in the Prophetic traditions, navigate the scholarly discussions on its method of recitation, and provide a practical, step-by-step guide to mastering its words and incorporating them into your worship. Finally, we will reflect on its immense spiritual benefits, appreciating how this beautiful prayer can transform our connection with Allah. This exploration is designed to move beyond a surface-level acquaintance, inviting you to internalise the power and beauty of this prophetic gift truly.

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What is Dua e Qunoot? Unpacking the Meaning and Significance

To truly appreciate the depth of the   Dua e Qunoot  , we must first understand its name. The term originates from the Arabic root word “Qunoot” (قنوت). Linguistically, this word is rich with meaning, and each shade of its definition illuminates the spiritual state of the worshipper. “Qunoot” can signify ‘to stand’ for a prolonged period in prayer, ‘to be devout and obedient,’ ‘to be humble before God,’ and ‘to remain silent.’ When combined, these meanings paint a picture of a person standing in prayer with prolonged devotion, embodying humility, and expressing complete obedience to Allah’s will. Therefore, the act of reciting this Dua is an embodiment of  Qunoot  itself—a moment of focused, humble, and obedient supplication.

In its technical Islamic context,   Dua of Qunoot   is a special supplication recited at a specific point during Islamic prayer ( Salah ). While it is most famously associated with the final rak’ah (unit) of the Witr prayer, it can also be recited at other times, particularly during periods of collective hardship or calamity, a practice known as  Qunoot an-Nazilah . It is important to note that while one specific version of this Dua is most widely known and practised, the term “Qunoot” can refer to various supplications recited with this intention. The essence lies not in a single, rigid formula but in the act of standing in devotion to make a comprehensive plea to Allah. This supplication is a profound acknowledgment of our need for divine intervention in every facet of our existence, from our spiritual guidance to our worldly well-being.

The Complete Dua e Qunoot: Arabic, Transliteration, and English Meaning

For those seeking to learn and internalise this beautiful prayer, having access to its complete text in multiple formats is essential. This section provides a comprehensive resource, directly addressing the need for ”  dua of  qunoot with meaning in English  “. The version presented below is the most common one, as taught by the Prophet Muhammad (PBUH) to his grandson, Al-Hasan ibn Ali (may Allah be pleased with them both).

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

Roman Transliteration

For non-Arabic speakers, a precise transliteration is crucial for correct pronunciation. Reciting the words as accurately as possible is a part of the reverence for the supplication.

Allahumma-hdini 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.

Eloquent English Translation

Understanding the meaning of what you are asking for transforms the recitation from a mechanical act to a profound conversation with Allah. Here is a line-by-line translation that captures the essence of each plea:

• “O Allah, guide me among those You have guided.”
• “And grant me well-being among those You have granted well-being.”
• “And protect me (take me into Your charge) among those You have protected.”
• “And bless me in what You have given me.”
• “And protect me from the evil of what You have decreed.”
• “For verily, You decree and none can decree upon You.”
• “And indeed, he whom You have befriended is not humiliated.”
• “And he whom You have taken as an enemy is not honoured.”
• “Blessed are You, our Lord, and Exalted.”
• Listen to the Recitation of Dua e Qunoot

The Juristic Perspective: Reciting Dua Qunoot Before or After Ruku?

One of the most frequently discussed topics related to the   Dua of Qunoot   within Islamic jurisprudence ( Fiqh ) is its precise timing in the Witr prayer. Specifically, the question is whether it should be recited before bowing ( Ruku ) or after rising from it. It is crucial to understand that this is a point of valid scholarly difference among the great Imams and their respective schools of thought ( Madhahib ). Both practices are substantiated by evidence from the Sunnah (the practice of the Prophet Muhammad, PBUH) and the actions of his companions. This diversity is a mercy and a testament to the breadth of Islamic scholarship.

Understanding these different perspectives fosters respect and unity within the Muslim community, allowing individuals to follow the interpretation they find most convincing or the one practised by their local community, with confidence in its validity. Let’s explore the two primary positions in detail.

View 1: Recitation Before Ruku

This position is most prominently held by the   Hanafi school of thought  , which is followed by a large portion of the Muslim world. According to this view, the   Dua of Qunoot   is recited in the third and final rak’ah of the Witr prayer  before  performing the Ruku.

The Method: After reciting Surah Al-Fatiha and an additional portion of the Quran, the worshipper, instead of going directly into Ruku, says “Allahu Akbar” (the  Takbir ). They raise their hands to their ears, as is done at the beginning of the prayer, and then clasp them again. In this standing position, they silently (or audibly, if leading the prayer) recite the   Dua for Qunoot  . Upon its completion, they say “Allahu Akbar” once more and then proceed into the bowing position (Ruku).

The evidence for this practice is derived from a number of narrations attributed to the companions of the Prophet (PBUH). For instance, there are reports from Abdullah ibn Mas’ud (RA), a companion renowned for his deep knowledge of the Quran and Sunnah, indicating that the Qunoot in Witr is before the Ruku. The Hanafi school considers these narrations and practices of senior companions as strong evidence establishing this method as the standard practice for the Witr prayer.

View 2: Recitation After Ruku

This second position is held by the   Shafi’i and Hanbali schools of thought, and it is also a widely practised method. According to this view, the   Dua for Qunoot is recited after rising from the Ruku in the final rak’ah of Witr.

The Method: In the third rak’ah, the worshipper completes their recitation, says “Allahu Akbar,” and performs the Ruku. They then rise from the Ruku, saying the standard phrase, “Sami’Allahu liman hamidah” (“Allah hears the one who praises Him”). Once standing upright again in the position known as  Qawmah , they say “Rabbana wa lakal-hamd” (“Our Lord, and to You belongs all praise”). It is in this standing position that they raise their hands in supplication and recite the   Dua e Qunoot  . After finishing the Dua, they proceed directly to prostration ( Sujood ) without an additional Takbir.

The evidence for this method is also strong and is based on several authentic Hadith. The most cited evidence comes from the companion Anas ibn Malik (RA), who narrated that the Prophet Muhammad (PBUH) performed Qunoot for a month after the Ruku, supplicating against the tribes who had treacherously murdered a group of Quran reciters. While this was a case of  Qunoot an-Nazilah  (Qunoot of calamity), scholars from these schools see it as establishing the validity and placement of Qunoot after the Ruku. Furthermore, the very Hadith where the Prophet (PBUH) teaches the Dua to his grandson Hasan does not specify the timing, leaving it open to interpretation based on other narrations of the Prophet’s actions.

Synthesis and Conclusion on the Matter

In conclusion, both methods of reciting the   Dua for Qunoot in Witr—whether before or after the Ruku—are well-established and rooted in the sacred texts and practices of the early Muslim community. Neither position can be definitively declared as exclusively correct over the invalidation of the other. The existence of this diversity is a practical mercy from Allah. A believer should feel comfortable adopting the practice taught by their trusted local Imam or the one that aligns with the school of thought they follow. The ultimate goal is the sincerity and devotion of the prayer itself, not argumentation over valid differences. Fostering an environment of mutual respect for this scholarly diversity is a sign of a mature and healthy community.

Is Dua e Qunoot compulsory in Witr prayer?

The ruling on reciting   Dua for Qunoot in the Witr prayer varies among the four major Sunni schools of Islamic law ( Madhahib ), which is a key point of Fiqh.

• In the   Hanafi school, it is considered  Wajib  (necessary or near-obligatory). Intentionally omitting it is sinful and requires a corrective action (like performing the prostration of forgetfulness,  sajdah sahw ).
• In the   Shafi’i and   Hanbali schools, it is considered a highly recommended  Sunnah  (a prophetic practice). It is very virtuous and rewarding to perform, but there is no sin if one omits it.
• In the   Maliki school, the Qunoot is primarily recommended in the Fajr prayer, not typically in the Witr prayer, although they do not forbid it.

A Muslim should generally follow the ruling of the school of thought they adhere to or the practice of their local community and Imam.

The Scriptural Foundation: Hadith and Quranic References for Dua for Qunoot

The practice of reciting   Dua for Qunoot is not an innovation or a later cultural addition; it is firmly anchored in the primary sources of Islam: the Quran and, more explicitly, the Sunnah (the teachings and practices of the Prophet Muhammad, PBUH). Understanding this scriptural basis elevates the act from a ritual to a cherished prophetic tradition.

Hadith Evidence: The Direct Proof

The most direct and undeniable evidence for the specific wording of the   Dua e Qunoot   comes from the Prophet Muhammad (PBUH) himself. The chain of transmission is impeccable, and the narration is a beautiful example of the Prophet’s role as a teacher, even to his own family.

The Hadith of Al-Hasan ibn Ali (RA):

This is the cornerstone reference for the Dua. Al-Hasan ibn Ali, the grandson of the Prophet (PBUH), reported: “The Messenger of Allah (PBUH) taught me some words to say in the Witr prayer…” He then narrated the full text of the Dua: “Allahumma-hdini fiman hadayt…” This Hadith is recorded in several major collections, including Sunan At-Tirmidhi, Sunan Abu Dawood, and Sunan An-Nasa’i, and is classified as authentic ( Sahih ). This narration directly answers the question, ”  Did the Prophet Muhammad (PBUH) teach Dua for Qunoot?  ” with a resounding yes. It establishes that these specific, beautiful words were a divine gift, transmitted through the Prophet to his Ummah.

The Hadith of Anas ibn Malik (RA):

Further evidence for the general practice of Qunoot comes from Anas ibn Malik (RA), a close companion who served the Prophet (PBUH) for ten years. He narrated in collections like Sahih al-Bukhari and Sahih Muslim that the Prophet (PBUH) performed Qunoot for a full month in the morning prayer. He would recite it after the Ruku, supplicating against the Arab tribes of Ri’l and Dhakwan, who had treacherously murdered seventy of his companions, who were expert Quran reciters, at a place called Bi’r Ma’una. This event establishes the precedent for  Qunoot an-Nazilah  (the Qunoot of calamity) and confirms the Prophet’s own practice of reciting Qunoot in the standing position after bowing.

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Quranic Context: The Thematic Link

While the specific phrase ”  Dua of Qunoot  ” is not mentioned by name in the Holy Quran, its themes and core messages resonate deeply with fundamental Quranic principles. The Dua is, in essence, a practical manifestation of numerous Quranic commands and concepts.

The Command to Supplicate:

The Quran repeatedly encourages believers to call upon Allah. In Surah Ghafir, Allah says, “And your Lord says, ‘Call upon Me; I will respond to you.'” (Quran 40:60). The   Dua of Qunoot is a direct and beautiful response to this divine invitation.

Seeking Divine Guidance:

The opening line, “O Allah, guide me among those You have guided,” is a powerful echo of the central plea in the most recited chapter of the Quran, Surah Al-Fatiha: “Guide us to the straight path” (Quran 1:6). It is an admission that true guidance is a gift that must be sought from its only source.

Seeking Protection from Evil:

The plea, “And protect me from the evil of what You have decreed,” aligns perfectly with the spirit of the final two chapters of the Quran, Surah Al-Falaq and Surah An-Nas. These chapters are entirely dedicated to seeking refuge in Allah from all forms of evil, both seen and unseen, reinforcing the concept that only Allah can provide ultimate protection.

Affirming Allah’s Absolute Sovereignty:

The powerful declaration, “For verily, You decree and none can decree upon You,” is a verbal affirmation of a core tenet of Islamic faith found throughout the Quran. It mirrors verses like, “And Allah judges; there is no one to repel His judgment.” (Quran 13:41). Reciting this internalises the concept of  Tawhid  (the Oneness of God) and His absolute control over all affairs.

Thus, while the Hadith provides the specific text and context, the Quran provides the vast theological ocean in which the   Dua e Qunoot   finds its thematic home. It is a supplication that is thoroughly Islamic, rooted in both the words of the Prophet and the spirit of the Quran.

A Practical Guide: How and When to Recite Dua of Qunoot

Moving from the theoretical to the practical, this section provides actionable, step-by-step instructions for incorporating the  Dua e Qunoot   into your worship. We will cover its recitation within the Witr prayer and offer effective strategies for memorisation.

Step-by-Step: How to Read Dua e Qunoot in Witr

The most common and established time to recite the   Dua e Qunoot   is during the Witr prayer, which is performed after the Isha prayer. The Witr prayer consists of an odd number of rak’ahs, typically one or three. The following guide details   how to read dua e qunoot in witr   when praying three rak’ahs, accommodating both major juristic views.

• Begin the Third Rak’ah:

Perform the first two rak’ahs of Witr as you would any other prayer. After the second prostration of the second rak’ah, you will sit for the Tashahhud. Then, stand up for the third and final rak’ah.

• Recite the Quran:

In the standing position, recite Surah Al-Fatiha, followed by another Surah or some verses from the Quran.

• The Decision Point (Timing of Qunoot):

Here, you will apply the Fiqh position you follow, as we discussed in detail earlier.

• Method 1 (Before Ruku – Hanafi):

After completing your Quran recitation, say “Allahu Akbar.” Raise your hands to your ears and then bring them down, clasping them below the navel or on the chest. Now, recite the   Dua e Qunoot  . It is preferable to recite it from memory, but holding a text is permissible if needed. Upon completing the Dua, say “Allahu Akbar” again and proceed into Ruku (bowing).

• Method 2 (After Ruku – Shafi’i/Hanbali):

After completing your Quran recitation, say “Allahu Akbar” and go directly into Ruku. Rise from Ruku while saying, “Sami’Allahu liman hamidah.” Once you are standing straight again ( Qawmah ), say, “Rabbana wa lakal-hamd.” Now, raise your hands in the posture of supplication (palms facing the sky) and recite the   Dua of Qunoot. After finishing the Dua, you do not need to say another Takbir; simply proceed directly into Sujood (prostration).

• Complete the Prayer:

After the point of Qunoot, continue and complete the rest of your prayer as usual, with the two prostrations, the final Tashahhud, and the Tasleem (saying “As-salamu alaykum wa rahmatullah” to the right and left).

Memorisation Made Easy: How to Memorise Dua e Qunoot

For many, the length of the   Dua e Qunoot   can seem daunting. However, with a strategic approach, memorisation becomes an achievable and rewarding goal. This section provides a ”  dua e qunoot easy way to learn  ” and addresses the common query of ”  how to memorise dua e qunoot  “.

• 1. Chunking (Divide and Conquer): Do not try to memorise the entire Dua at once. Break it down into smaller, logical phrases or “chunks.” The Dua naturally divides into 5-6 distinct pleas. For example:

• Chunk 1:  Allahumma-hdini fiman hadayt
• Chunk 2:  wa ‘afini fiman ‘afayt
• Chunk 3:  wa tawallani fiman tawallayt
• And so on…

• Focus on perfecting the pronunciation and memorisation of one chunk before you even look at the next. This builds confidence and makes the task manageable.
• 2. Understand the Meaning: This is perhaps the most powerful memorisation tool. Revisit the English translation provided earlier. When you know what you are asking for, the words are no longer just a collection of foreign sounds; they become meaningful concepts. Connecting the Arabic phrase  wa barik li fima a’tayt  to the English meaning “And bless me in what You have given me” creates a strong mental link that aids recall significantly. This reinforces the value of knowing the ”  dua e qunoot with meaning in English  “.
• 3. Listen and Repeat (Active Listening): Utilise the embedded audio player for the   recitation of dua of qunoot  . Listen to a professional Qari (reciter) pronounce the words. Play one chunk, pause the audio, and repeat it aloud multiple times. Try to mimic the rhythm, intonation, and pronunciation. This auditory learning method is extremely effective.
• 4. Write It Down: The physical act of writing engages a different part of your brain. Write the Dua, chunk by chunk, on a notecard or in a notebook. Place the notecard somewhere you will see it frequently, like on your desk, your bathroom mirror, or as a bookmark in your Quran.
• 5. Integrate into Daily Life (Practice): Don’t wait until you have it perfectly memorised to use it. Start practising it. Recite the chunks you’ve learned after your five daily prayers, even outside of Witr. The more you use it, the more it will become second nature.
• 6. Use a Placeholder (Be Patient): If you have not yet memorised the full   Dua e Qunoot  , do not abandon the practice in Witr. It is permissible according to many scholars to either read the Dua from a text (e.g., a phone or a piece of paper) during the prayer or to recite a shorter, alternative supplication that you know. A common placeholder is the comprehensive Quranic Dua:  “Rabbana atina fid-dunya hasanatan wa fil ‘akhirati hasanatan waqina ‘adhaban-nar”  (“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.”). Use this as a temporary measure while you continue your efforts to memorise the full, beautiful   Dua e Qunoot  .

The Spiritual Harvest: Benefits and Impact of Reciting Dua e Qunoot

The regular and mindful recitation of   Dua e Qunoot   yields a profound spiritual harvest, nurturing the soul and strengthening the believer’s relationship with Allah. Its benefits extend far beyond the mere fulfilment of a ritual; they touch upon the core aspects of faith, trust, and gratitude. When we internalise its meanings, this supplication becomes a transformative force in our lives.

• A Comprehensive Request for Divine Guidance (Hidayah): 

The Dua begins with the most important request a person can ever make: “O Allah, guide me among those You have guided.” This is an admission that our intellect, experience, and desires are fallible. True, unwavering guidance through the complexities of life can only come from Allah. Reciting this daily reinforces our dependence on Him for clarity, wisdom, and the ability to stay on the Straight Path.

• Strengthening Tawakkul (Absolute Trust in Allah):

 The powerful statement, “For verily, You decree and none can decree upon You,” is a masterclass in  Tawakkul . It is a verbal and spiritual declaration that dismantles anxiety about the future. It reminds the worshipper that while we plan and strive, the outcome of all affairs rests solely in Allah’s hands. This realisation liberates the heart from the burden of worry and fosters a deep sense of peace and trust in the divine plan.

• A Potent Shield of Protection and Well-being (‘Afiyah): 

The supplication includes pleas for  ‘Afiyah  (“grant me well-being”) and protection from the evil of Allah’s decree ( wa qini sharra ma qadayt ).  ‘Afiyah  is a comprehensive term that includes safety, health, freedom from trials, and spiritual purity. Furthermore, asking for protection from the “evil” of His decree is not a challenge to His wisdom, but a plea for strength, patience, and ease when facing the inevitable tests and hardships of life. It is a request to be shielded from the negative consequences of a trial, and to be granted the ability to navigate it in a way that brings us closer to Him.

• Cultivating Humility and Gratitude (Shukr): 

The physical act of raising one’s hands in a state of need is inherently humbling. The words of the Dua reinforce this by placing the servant in their rightful position as the one who asks, and Allah as the One who gives. The line, “And bless me in what You have given me,” cultivates a spirit of profound gratitude. It is a request for  Barakah  (blessing, increase, and goodness) in all that we have already received—our health, family, wealth, and faith. This fosters contentment and shifts our focus from what we lack to the abundance we already possess.

• A Living Bond with the Prophetic Tradition: 

Reciting the   Dua e Qunoot   is more than just saying a prayer; it is participating in a living tradition. These are the very same words that the Messenger of Allah (PBUH) taught to his beloved grandson. Every time we utter them, we forge a spiritual connection across fourteen centuries, standing in a long line of believers who have made this same plea. This connection to the Prophet’s Sunnah adds a layer of beauty and significance to the act, making it a cherished part of our Islamic identity.

In Conclusion: Embracing the Power of Dua of Qunoot

The   Dua e Qunoot   is far more than a sequence of words to be recited from memory in the Witr prayer. It is a profound act of worship, a comprehensive spiritual dialogue, and a declaration of complete faith in the wisdom, power, and mercy of Allah. It is a moment of vulnerability and strength, where the believer lays bare their needs for guidance, well-being, and protection, while simultaneously affirming Allah’s absolute sovereignty and greatness. To embrace this Dua is to embrace a tool for life—a means of navigating uncertainty with trust, facing hardship with hope, and receiving blessings with gratitude.

We encourage every reader to not only memorise the words of this powerful supplication but to reflect on its meanings deeply. Let it become a cherished, heartfelt conversation with your Lord that concludes your day. Let the   Dua e Qunoot   be the seal on your nightly prayers, a moment of profound connection that fortifies your soul for the day to come. May Allah accept our supplications and guide us all.

Embracing the beauty of   Dua e Qunoot   is a wonderful step. For those who wish to delve deeper into the vast ocean of Islamic knowledge, a structured path can be transformative. If you seek a comprehensive understanding of your faith, our Islamic studies online course provides an excellent foundation. To navigate the nuances of practices like prayer and supplication, our online fiqh courses offer clarity and depth on topics like the very ones discussed in this article. The evidence we’ve explored comes from the prophetic traditions, which you can explore in immense detail in our hadith online course. Strengthening your core beliefs is paramount, and our aqeedah online course is designed for just that. Journey through the rich tapestry of our heritage with the online Islamic History Course and walk in the footsteps of the greatest man to ever live with our online seerah course. Finally, to connect with the Quran and Hadith in their original, miraculous tongue, our online Arabic course is the key that unlocks a new world of understanding. Alhamdulillah, may Allah increase us all in beneficial knowledge.

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