is established in the authentic hadith collection. It thus becomes clear that his discontinuing qunūt did not constitute its abrogation, since it is established that he performed qunūt afterward. Rather, he performed it for a particular reason, and when that reason ceased to exist, he discontinued it—as this hadith explains, he stopped supplicating for them when they arrived.

Nor does the statement in the hadith of Anas recorded by both al-Bukhārī and Muslim:

“The Messenger of Allah, may Allah bless him and grant him peace, performed qunūt after bowing for a month, supplicating against certain Arab tribes, then discontinued it,”

mean that he discontinued only the supplication, as is supposed by those who believe that the Prophet, may Allah bless him and grant him peace, regularly performed qunūt in the Fajr prayer, whether after bowing or before it. Rather, the reports of Anas in the two Sahīh collections establish:

“He performed qunūt after bowing for only one month.”

Other reports likewise make clear that what he discontinued was qunūt itself. We have discussed this at length elsewhere and explained that anyone who carefully considers the hadiths will know with certainty that the Prophet, may Allah bless him and grant him peace, did not regularly perform qunūt in any prayer, whether Fajr or any other. Hence, none of the Companions reported such a practice; rather, they rejected it.

No one has transmitted from the Prophet, may Allah bless him and grant him peace, a single word of what he is supposed to have recited in a regular qunūt. What has been transmitted from him consists only of the supplications he offered in qunūt on particular occasions, such as supplicating for some people and against others. As for the supplication recited by those who regard regular qunūt in Fajr as recommended:

“O Allah, guide us among those You have guided,”

the report in the Sunan collections states only that he taught it to al-Hasan to recite in the qunūt of Witr.