Bukhari

Hadith Commentary:
However, in the ahadith that Imam Bukhari rahimahullah has brought in this chapter, there is no specific mention of reciting the qunoot in witr. But when it is permissible to recite the qunoot in obligatory (fard) prayers, then it is even more permissible to do so in witr. And some have said that Maghrib is the witr of the day.
When it is established that qunoot is recited in it, then it is also established for the witr of the night.
The conclusion is that Imam Bukhari rahimahullah, by bringing this chapter, has refuted those who call qunoot an innovation (bid‘ah).
Under the previous hadith, Mawlana Waheed al-Zaman sahib rahimahullah says:
That is, for a month.
The position of the Ahl al-Hadith is that qunoot before bowing (ruku‘) and after bowing—both ways are correct, and in the morning prayer (fajr), as well as in every prayer when a calamity befalls the Muslims, qunoot should be recited.
‘Abd al-Razzaq and al-Hakim have narrated with a sound chain that the Messenger of Allah sallallahu alayhi wa sallam continued to recite qunoot in the morning prayer until he departed from this world.
The Shafi‘is say that qunoot should always be recited after bowing (ruku‘), and the Hanafis say it should always be recited before bowing, and the Ahl al-Hadith enjoy all the sunnahs.
From the previous hadith, it is also understood that supplicating against the disbelievers and oppressors in prayer does not invalidate the prayer.
You had sent those reciters to the people of Najd; on the way, they stopped at Bi’r Ma‘unah, so ‘Amir ibn Tufayl, along with the people of Ri‘l, Dhakwan, and ‘Usayyah, attacked them, even though there was a covenant between the Messenger of Allah sallallahu alayhi wa sallam and them.
But they acted treacherously.
The correct supplication of qunoot is that which Hasan radi Allahu anhu used to recite in witr:
اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ نستغفرك ونتوب إلیك وصلی اللہ علی النبي محمد
(O Allah, guide me among those You have guided, and grant me well-being among those You have granted well-being, and take me into Your charge among those You have taken into Your charge, and bless me in what You have given, and protect me from the evil of what You have decreed. Surely, You decree and none can decree over You. Indeed, none is humiliated whom You befriend, and none is honored whom You oppose. Blessed are You, our Lord, and Exalted. We seek Your forgiveness and turn to You in repentance. And may Allah send blessings upon the Prophet Muhammad.)
This supplication is also transmitted:
اللھم اغفرلنا وللمومنین والمومنات والمسلمین والمسلمات اللھم ألف بین قلوبھم وأصلح ذات بینھم وانصرھم علی عدوك وعدوھم اللھم العن الکفرة الذین یصدون عن سبیلك ویقاتلون أولئك اللھم خالف بین کلمتھم وزلزل أقدامھم وأنزل بھم بأسك الذي لا تردہ عن القوم المجرمین اللھم أنج المستضعفین من المؤمنین اللھم اشدد وطأتك علی فلان واجعلھا علیھم سنین کسني یوسف
(O Allah, forgive us and the believing men and believing women, and the Muslim men and Muslim women. O Allah, unite their hearts, and reconcile their affairs, and grant them victory over Your enemy and their enemy. O Allah, curse the disbelievers who turn people away from Your path and fight Your allies. O Allah, divide their word, shake their feet, and send upon them Your punishment which is not repelled from the criminal people. O Allah, save the oppressed among the believers. O Allah, intensify Your grip upon so-and-so, and make it upon them years like the years of Yusuf.)
In place of "so-and-so," mention the name of the person or people against whom the supplication is intended.

Hadith Commentary:
(1)
After explaining the importance and Sunnah status of Witr, the second important issue is that of Qunoot: in which prayers is it prescribed, and what is its proper place? It should be clear that in the Shariah, there are two types of Qunoot:
• Qunoot al-Witr • Qunoot al-Nazilah.
According to us, Qunoot al-Witr is throughout the year and is performed before the bowing (ruku‘), whereas Qunoot al-Nazilah is performed in emergency situations after the bowing (ruku‘).

(2)
Imam al-Bukhari rahimahullah did not mention any explicit hadith regarding Qunoot al-Witr; rather, he mentioned hadiths related to Qunoot al-Nazilah and, through them, alluded to Qunoot al-Witr.
The commonality between the two is that both are recited during the prayer itself.
From the evidences mentioned by Imam al-Bukhari rahimahullah, it is understood that he established Qunoot al-Witr in three ways:
• In the hadiths narrated from Anas radi Allahu anhu, there is mention of Qunoot in general terms.
From this generality, Imam al-Bukhari rahimahullah established Qunoot al-Witr, as is found in hadith 1002.
• In one narration from Anas radi Allahu anhu, it is mentioned that there is Qunoot in the Maghrib prayer.
Since the Maghrib prayer is the Witr of the day, it follows that Qunoot can also be recited in the Witr of the night.
• When it is permissible to recite Qunoot in obligatory prayers, then it is even more permissible in Witr; that is, Imam al-Bukhari rahimahullah established Qunoot in Witr by way of analogy (qiyas).
In a hadith narrated from Hasan ibn Ali radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam taught me some words to recite in the Qunoot of Witr.
(Sunan Abi Dawud, al-Witr, Hadith: 1425)
This hadith regarding Qunoot in Witr is authentic and explicit, but it did not meet Imam al-Bukhari’s rahimahullah criteria, so he did not reference it.
Allamah Zayn ibn al-Munir rahimahullah writes that Imam al-Bukhari, by mentioning the legitimacy of Qunoot in Witr, refuted those who do not accept Qunoot al-Witr.
As is found in the narrations regarding Ibn Umar radi Allahu anhu, that he considered it an innovation (bid‘ah).
(Fath al-Bari: 2/631)

(3)
Regarding the determination of the place of the Qunoot supplication in the Witr prayer, our position is that it is before the bowing (ruku‘).
The clear practice and explicit statement of the Messenger of Allah sallallahu alayhi wa sallam in this regard is decisive for us.
In addition, this is also transmitted from most of the noble Companions radi Allahu anhum.
The details are as follows:
• Ubayy ibn Ka‘b radi Allahu anhu describes the practice of the Messenger of Allah sallallahu alayhi wa sallam regarding the place of Qunoot in Witr, stating that when he performed Witr, he would recite the supplication of Qunoot before the bowing (ruku‘).
(Sunan al-Nasa’i, Qiyam al-Layl, Hadith: 1700)
In Sunan Ibn Majah as well, the place of Qunoot is specified as before the bowing (ruku‘).
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1182)
This narration was reported by Sufyan from his teacher Zubayd al-Yami.
In addition, this narration is also transmitted through two other chains:
• Fitr ibn Khalifah (Sunan al-Daraqutni: 2/30)
• Ma‘r ibn Kidam (al-Sunan al-Kubra by al-Bayhaqi: 3/40)
In this regard, there is also a clear statement of the Messenger of Allah sallallahu alayhi wa sallam, narrated by Hasan ibn Ali radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam taught me the supplication of Qunoot, that when I finish the recitation while performing Witr, I should recite it.
This narration is also absolutely clear in its meaning that in the Witr prayer, Qunoot is after the recitation and before the bowing (ruku‘).
• In addition to the aforementioned narrations, there are also some reports from the Companions from which it is known that in the Witr prayer, the supplication of Qunoot was recited before the bowing (ruku‘). The details are as follows:
• Aswad ibn Yazid reports that Ibn Umar radi Allahu anhu recited Qunoot in Witr before the bowing (ruku‘).
(al-Musannaf by Ibn Abi Shaybah: 3/302)
• Regarding Abdullah ibn Mas‘ud radi Allahu anhu, the narrator states that he would recite the supplication of Qunoot before the bowing (ruku‘) every night in Witr.
(al-Musannaf by Ibn Abi Shaybah: 3/302)
• Alqamah reports that Abdullah ibn Mas‘ud radi Allahu anhu and other Companions of the Messenger of Allah sallallahu alayhi wa sallam would recite Qunoot before the bowing (ruku‘) in the Witr prayer.
(al-Musannaf by Ibn Abi Shaybah: 3/302)
• Allamah al-Albani rahimahullah has also deduced from the hadith 1002 presented in Sahih al-Bukhari, which is noteworthy.
From this narration, it is concluded that the supplication made in view of emergency situations is after the bowing (ruku‘), and the Qunoot that Anas radi Allahu anhu described as being before the bowing (ruku‘) is not due to emergency situations, but rather it is Qunoot al-Witr, because the Qunoot that is made in normal circumstances is only Qunoot al-Witr.
(Irwa’ al-Ghalil: 2/158)
Hafiz Ibn Hajar rahimahullah writes that what is authentically established from the Messenger of Allah sallallahu alayhi wa sallam regarding Qunoot is that it is before the bowing (ruku‘), although the practice of some Companions differs from this.
(Fath al-Bari: 2/832)
Apparently, it seems that this type of difference contains an aspect of permissibility, meaning that both before and after the bowing (ruku‘) are permissible.
(Sifat al-Salah, p. 178)
The hadith scholar of our era, Allamah al-Albani rahimahullah, writes that whenever the Messenger of Allah sallallahu alayhi wa sallam would supplicate in Witr, he would do so before the bowing (ruku‘).
He further writes that what is authentically transmitted from the Companions radi Allahu anhum is that in the Witr prayer, the supplication of Qunoot is before the bowing (ruku‘).
(Irwa’ al-Ghalil: 3/164)
If the supplication of Witr is made in the form of Qunoot al-Nazilah due to emergency situations, then there is room for permissibility after the bowing (ruku‘).
As Ubayy ibn Ka‘b radi Allahu anhu, in view of emergency situations, after supplicating against the enemies of Islam, sending blessings and peace upon the Messenger of Allah sallallahu alayhi wa sallam, and praying for the welfare of the general Muslims in the Witr prayer, would say Allahu Akbar and go into prostration.
(Sahih Ibn Khuzaymah: 2/158)
Allamah al-Albani rahimahullah has also supported this position.
The aforementioned evidences and proofs require that in the Witr prayer, the supplication of Qunoot is before the bowing (ruku‘).
If the supplication of Qunoot is made in the form of Qunoot al-Nazilah, then it can also be recited after the bowing (ruku‘).
And Allah knows best.