and the scholars are unanimously agreed that this qunut is not obligatory. However, it is better for the imam to perform qunut.

His statement, “the imam”: whom does he mean by “the imam”?

When the jurists use the term “the imam” without qualification, they mean the supreme leader of the state. Thus, it is the imam alone who performs qunut, while the rest of the people do not. They said: This is because the Messenger, peace and blessings be upon him, performed qunut when calamities befell, (1) but did not command anyone else to perform qunut; nor did anyone in the mosques perform qunut during his time, peace and blessings be upon him. Moreover, this qunut is for a matter that has befallen the Muslims generally, and the one who holds general authority over the Muslims is the imam; therefore, this ruling is specific to him and is not prescribed for anyone else. This is the well-known position in the school of Imam Ahmad.

The second view on the issue is that every imam performs qunut.

The third view is that every worshipper performs qunut: the imam, the follower in congregational prayer, and the person praying alone.

The latter is the preferred view of Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him. He cited as evidence the general import of the Prophet’s statement, peace and blessings be upon him: “Pray as you have seen me pray.” (2) This general wording encompasses both what the Prophet, peace and blessings be upon him, did regularly in his prayer and what he did in his prayer in response to exceptional calamities. Thus, qunut at times of calamity is prescribed for everyone.

However, the view I hold on this issue is that one should limit oneself to the instruction of the ruler