Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/170)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

148 / THE QUNŪT SUPPLICATION IN THE WITR PRAYER

The discussion here concerns the qunūt supplication in the Witr prayer. Abū Dāwūd, al-Nasā’ī, and others relate that al-Hasan ibn Ali, may Allah be pleased with them both, said: “The Messenger of Allah, may Allah bless him and grant him peace, taught me words to say in the Witr prayer: ‘O Allah, guide me among those You have guided; grant me well-being among those to whom You have granted well-being; take me into Your care among those You have taken into Your care; bless for me what You have given me; and protect me from the evil of what You have decreed. Indeed, You decree, and none can decree against You. Whoever You befriend will never be humiliated, and whoever You oppose will never be honored. Blessed and Exalted are You, our Lord.’”1

This is a magnificent supplication containing sublime requests and momentous aims. In it, one asks Allah for guidance, well-being, His care, blessing, and protection, while acknowledging that all affairs are in His hand and subject to His governance: whatever He wills comes to pass, and whatever He does not will does not come to pass.2

His words at the beginning of this supplication, “O Allah, guide me among those You have guided,” constitute a request to Allah for complete and beneficial guidance, encompassing the servant’s knowledge of the truth and his acting upon it. Guidance does not consist merely in the servant knowing the truth without acting upon it, nor does it consist in acting without beneficial knowledge to guide him. Beneficial guidance is Allah’s enabling grace to acquire beneficial knowledge and perform righteous deeds.

His words, “among those You have guided,” contain several benefits:

The first is that it is a request that Allah include him among the guided, in their company and fellowship. What excellent companions they are!

1. Sunan Abī Dāwūd, no. 1425; Sunan al-Nasā’ī, no. 1745. Al-Albānī—may Allah have mercy on him—graded it authentic in Sahīh Abī Dāwūd, no. 1263. 2. For an explanation of this supplication, see Ibn al-Qayyim, Shifā’ al-‘Alīl, p. 111; and Shaykh Muhammad ibn Sālih al-‘Uthaymīn—may Allah have mercy on him—Durūs wa Fatāwā fī al-Haram al-Makkī, pp. 131–137.

١٤٨ / دُعَاءُ القُنُوتِ فِي صَلاَةِ الوِتْرِ الحديث هنا عن دعاء القنوت في صلاة الوتر، ففي أبي داود والنسائي وغيرهما عن الحسن بن علي ﵄ قال: " عَلَّمَنِي رَسُولُ اللهِ ﷺ كَلِمَاتٍ أَقُولُهُنَّ فِي الوِتْرِ: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، إِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ، وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ، وَلاَ يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ" ١. وهذا دعاءٌ عظيمٌ مشتملٌ على مطالب جليلة ومقاصد عظيمة، ففيه سؤال الله الهدايةَ والعافيةَ، والتوَلِّي والبركة والوقاية، مع الإقرار بأنَّ الأمورَ كلَّها بيده وتحت تدبيره، فما شاء كان وما لَم يشأ لَم يكن٢. وقوله في أوَّل هذا الدعاء: "اللَّهمَّ اهدني فيمن هديت" فيه سؤالُ الله الهداية التامَّة النافعة الجامعة لعلم العبد بالحقِّ وعمله به، فليست الهدايةُ أن يعلمَ العبدُ الحقَّ بلا عمل به، وليست كذلك أن يعمل بلا علمٍ نافعٍ يهتدي به، فالهدايةُ النافعةُ هي التوفيق للعلم النافع والعمل الصالح. وقوله: "فيمَن هَدَيت" فيه فوائد: أحدها: أنَّه سؤال له أن يدخلَه في جملة المهديين وزُمرتِهم ورفقتهم وحسن أولئك رفيقاً.

١ سنن أبي داود (رقم:١٤٢٥) ، وسنن النسائي (رقم:١٧٤٥) ، وصحَّحه الألباني ﵀ في صحيح أبي داود (رقم:١٢٦٣) . ٢ انظر في شرح هذا الدعاء: شفاء العليل لابن القيم (ص:١١١) ، ودروس وفتاوى في الحرم المكي للشيخ محمد بن صالح العثيمين ﵀ (ص:١٣١ ـ ١٣٧) .