Sunan an-Nasa'i 1077

Overview & Central Theme

This hadith from Sunan an-Nasa'i (1077), found in The Book of The At-Tatbiq (Clasping One's Hands Together), addresses the practice of Qunut (supplication during prayer) specifically in the context of calamity (Qunut al-Nazilah). The Prophet ﷺ recited Qunut for an entire month after the Ruku' (bowing), supplicating against the treacherous tribes of Ri'l, Dhakwan, and Lihyan who had betrayed and murdered the seventy Quran teachers sent to them. The central theme is the legitimacy of supplicating against oppressors during prayer, the temporary nature of such practices, and the profound wisdom in the Prophet's ﷺ response to communal tragedy—turning to Allah in prolonged, earnest supplication within the sacred framework of Salah.

Context & Linguistic Insights

The incident occurred in the 4th year after Hijrah, following the tragedy of Bi'r Ma'unah, where seventy (or forty) Quran teachers were massacred by the tribes of Ri'l, Dhakwan, and Lihyan after a breach of trust. The Arabic term "Qunut" (قنوت) derives from the root q-n-t, meaning prolonged standing, humility, obedience, and supplication. In this context, it refers to the specific supplication recited after the Ruku' (or before it in some narrations) during the Witr or Fajr prayer. The phrase "Qunut for a month" (قنت شهرًا) indicates a continuous, deliberate practice. The narrator's variation—Shu'bah stating "he cursed some men" and Hisham stating "he supplicated against some tribes"—reflects the dual nature of Qunut: it is both a curse (la'n) upon oppressors and a supplication (du'a) for divine justice. The tribes named (Ri'l, Dhakwan, Lihyan) were Arab tribes who had requested teachers but then betrayed them, making this a profound lesson on the consequences of treachery and the Prophet's ﷺ role as a leader who felt the pain of his community.

Key Scholarly Insights & Legal Benefits

• Legitimacy of Qunut al-Nazilah: The majority of scholars (including the Hanafis, Shafi'is, and Hanbalis) derive from this hadith the permissibility of reciting Qunut during Fajr or all obligatory prayers during times of calamity (nazilah), supplicating for believers and against oppressors. Imam An-Nawawi states that this was a specific response to a specific event, not a permanent Sunnah.
• Placement of Qunut: The narration specifies that the Prophet ﷺ said the Qunut "after bowing" (ba'da al-ruku'), which is the preferred position for most scholars—raising the hands, saying Takbir, and then supplicating. This clarifies the jurisprudential debate on whether Qunut precedes or follows the Ruku'. Imam Ibn Hajar al-Asqalani notes that the practice of Qunut after Ruku' was consistent in the Prophet's ﷺ actions during this month.
• Balance of Mercy and Justice: The Prophet ﷺ cursed specific oppressors, not entire tribes indiscriminately, demonstrating that supplication against wrongdoers must be just and targeted, not driven by blind hatred. This aligns with the Qur'anic principle of "O you who believe, be persistently standing firm for Allah as witnesses in justice" (4:135). Imam Ibn Rajab comments that this Qunut was an act of prophetic mercy—seeking justice for the martyrs and deterring future treachery.

"The Qunut for calamities is a Sunnah established by the Prophet ﷺ, and it is not restricted to a specific prayer. He recited it for a month, then abandoned it because the wisdom behind it had ended. This indicates that Qunut al-Nazilah is prescribed only when a calamity occurs, and it is not a permanent feature of the prayer." — Imam An-Nawawi, Sharh Sahih Muslim.

Daily Life & Spiritual Application

For the contemporary Muslim, this hadith teaches profound lessons in resilience, leadership, and the power of supplication. When faced with personal or communal tragedies—whether oppression, loss, or betrayal—the believer should turn to Allah in prolonged, sincere du'a, especially within the sanctity of prayer. The Prophet's ﷺ example shows that prayer is not merely a ritual but a living connection to Allah, where one can pour out grief, seek justice, and find solace. Practically, one may incorporate Qunut al-Nazilah in Fajr prayer during times of collective hardship (e.g., wars, natural disasters, persecution of Muslims), supplicating for the oppressed and against the oppressors, while maintaining hope and trust in Allah's wisdom. The temporary nature of the Prophet's ﷺ practice reminds us that our worship must be balanced—neither neglectful nor extreme—and that our supplications should reflect both mercy (for the believers) and justice (against wrongdoing). This hadith also inspires leaders to feel the burdens of their communities and to respond with spiritual strength, not just worldly measures, embodying Ihsan (excellence) in every aspect of life.