Nasai

1747. Commentary:

➊ These two narrations are actually one hadith, therefore, any omission or addition in wording can be supplemented from one another. Similarly, there are other chains of transmission for this narration in which some additional words are found; thus, any words narrated with an authentic chain among them will also be accepted.

➋ In Al-Mustadrak al-Hakim, it is explicitly stated that the Prophet (sallallahu alayhi wa sallam) said: "I recite this supplication in the last rak‘ah of Witr after raising my head from bowing (ruku‘)." See: (Al-Mustadrak al-Hakim: 3/172). However, with these words, this narration is weak. For details, see: (Asl Sifat Salat an-Nabi sallallahu alayhi wa sallam by al-Albani: 3/971, 972). On the basis of this narration, some scholars consider it preferable to recite the Qunoot of Witr after bowing (ruku‘), whereas in the agreed-upon narration of Sahih al-Bukhari and Sahih Muslim, it is explicitly stated that the Prophet (sallallahu alayhi wa sallam) recited only the Qunoot Nazilah after bowing, and the Qunoot of Witr before bowing. Therefore, according to others, reciting the Qunoot of Witr before bowing is preferable. This view is more correct. See: (Sahih al-Bukhari, Kitab al-Witr, Hadith: 1002, and Sahih Muslim, Kitab al-Masajid, Hadith: 677).

➌ The words "nastaghfiruka wa natubu ilayk" (we seek Your forgiveness and turn to You) are also well-known in the supplication of Qunoot, but these words are not found in any book of hadith. For details, see: (Al-Qawl al-Maqbul fi Sharh wa Ta‘liq Salat ar-Rasul, Hadith: 586). Therefore, reciting them is not correct. These words are found only in "Hisn Haseen," which is not a book of hadith.

➍ Except for the words "wa salli Allahu ‘ala an-nabi Muhammad," all the other words are found in the above narration (1746), which is authentic in its chain. The words "wa salli Allahu ‘ala an-nabi Muhammad" are weak as a marfu‘ (attributed to the Prophet) narration; however, their recitation in the Qunoot of Witr from Ubayy ibn Ka‘b (radi Allahu anhu) as a mawquf (companion's statement) narration is established with an authentic chain. (Sahih Ibn Khuzaymah, Hadith: 1100). Similarly, from another companion of the Messenger, Abu Halimah al-Ansari (radi Allahu anhu), their mawquf authenticity is also found. (Fadl as-Salat ‘ala an-Nabi sallallahu alayhi wa sallam, No: 107). Therefore, there is no harm in reciting these words. And Allah knows best. For further details, see: (Sifat Salat an-Nabi sallallahu alayhi wa sallam by al-Albani, p. 180).

Reciting the Qunut Supplication in Witr Before Bowing (Ruku‘)
Reciting the Qunut supplication in Witr before bowing (ruku‘) is also Sunnah, and reciting it after ruku‘ is permissible as well. For Qunut before ruku‘, see: [هدية المسلمين ص66۔ 67 ح28]
For after ruku‘, see: [صحيح ابن خزيمه ج2 ص155۔ 156 ح1100، و سنده صحيح]

In this hadith, it is established from Sayyiduna Ubayy ibn Ka‘b and the noble Companions (radi Allahu anhum ajma‘in) that they recited Qunut during the nights of Ramadan (in night prayer), then said the takbir and performed prostration (sujud).

By analogy with Qunut Nazilah, it is permissible to raise the hands in supplication during Qunut in Witr, and it is also permissible not to raise them. See: [هدية المسلمين ص67] and [مسائل ابي داود ص66]

... See the original article ...

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 77

1:
The importance of Witr,
and its legislation regarding its timing,
and method, as well as all the narrations from the Prophet sallallahu alayhi wa sallam concerning Witr, all establish that the Witr prayer is for the entire year and every day.
And the well-researched opinion regarding the Qunut of Witr is that it is superior before bowing (ruku‘),
while the Qunut Nazilah is after bowing (ruku‘).

1425. Commentary:
➊ Qunoot has several meanings: obedience, humility, prayer, supplication (du'a), worship, standing (in prayer), prolonged standing, and silence. In the Witr prayer, it means supplication (du'a).
➋ Imam Tirmidhi states that among the supplications of Qunoot, there is no supplication narrated from the Prophet (sallallahu alayhi wa sallam) superior to this one.
➌ The explanation of the fifth phrase of this supplication «وقنی شر ما قضیت» is that all the decisions of Allah, the Mighty and Majestic, are in reality just and good. However, due to the perception or consideration of humans or other creatures, they may be regarded as bad or evil for themselves, whereas in their essence, their issuance is based only on goodness.
➍ At the end of the supplication, after «ربنا وتعالیت», the words «نستغفرك ونتوب إلیك» are not established from any authentic hadith; therefore, they should not be recited during the supplication.
➎ The words (sallallahu alannabi Muhammad) at the end of the supplication are found only in the narration of Sunan an-Nasa'i, but Hafiz Ibn Hajar, Imam Qastallani, and Imam Zurqani rahimahumullah have declared these words to be weak. However, there is no harm in reciting these words at the end of the supplication, because it is reported about Abu Halimah Mu'adh Ansari that he used to send blessings and peace upon the Messenger of Allah (sallallahu alayhi wa sallam) in the Qunoot of Witr. See «فضل الصلاۃ علی النبی ﷺ از اسماعیل القاضی رقم :10», and this incident is from the era of Umar (radi Allahu anhu). Hafiz Ibn Hajar and Shaykh al-Albani rahimahumullah have declared this narration authentic. See: [صفة صلاة النبي:180]
Similarly, it is reported about Ubayy ibn Ka'b that he also used to send blessings (salat) upon the Prophet (sallallahu alayhi wa sallam) in the Qunoot of Witr. The chain of this narration is also authentic; Imam Ibn Khuzaymah rahimahullah has declared it authentic. For details, see: [ صفة الصلاة النبي ﷺ ، ص:180]
➏ Regarding the words «ولا یعز من عادیت», some verifying scholars have written that these words are found only in Sunan al-Bayhaqi. The main reason is that these words are not present in some manuscripts of Sunan Abu Dawud. However, they are present in some other manuscripts of Sunan Abu Dawud. See: Sunan Abu Dawud, published by Darussalam and Dar al-Kutub al-Ilmiyyah, Beirut, etc.

Benefits and Issues:

➊
Here, the supplication of Qunoot is not mentioned—whether it is before or after the bowing (ruku‘). In the narration of Al-Mustadrak Al-Hakim, it is explicitly stated to be after the bowing (Al-Mustadrak: 3/172). However, this narration is weak in its chain of transmission. In contrast, in the more authentic narrations, the place of the supplication of Qunoot al-Witr is mentioned as before the bowing. Therefore, this is the preferred view. Its details are coming ahead.

➋
In some narrations, there are additional words in this supplication. In some copies of Sunan al-Bayhaqi and Sunan Abu Dawood, after (wa-layta), it is stated: (wa la ya‘izzu man ‘adayta)—so whomever You show enmity to, he cannot be honored (Sunan Abi Dawood, Kitab al-Witr, Chapter: Qunoot in Witr, Hadith: 1435; and al-Sunan al-Kubra by al-Bayhaqi 2/309). At the end of the narration in Sunan al-Nasa’i 1747, this phrase appears: (wa salla Allahu ‘ala al-nabiyyi Muhammad)—and may Allah send mercy upon the Prophet Muhammad sallallahu alayhi wa sallam. However, Hafiz Ibn Hajar rahimahullah, Imam Qastallani rahimahullah, and Imam Zurqani rahimahullah have declared these words to be weak. Nevertheless, there is no objection to reciting these words at the end of the supplication, because regarding Abu Halimah Mu‘adh Ansari, it is mentioned that he used to send blessings and peace upon the Messenger of Allah sallallahu alayhi wa sallam in the Qunoot of Witr. See: (Fadl al-Salat ‘ala al-Nabi sallallahu alayhi wa sallam by Isma‘il Qadi, no. 107). And this incident is from the era of ‘Umar radi Allahu anhu. This athar has been declared authentic by Hafiz Ibn Hajar rahimahullah and Shaykh al-Albani rahimahullah. See: (Sifat Salat al-Nabiyy, p. 180). Similarly, it is narrated regarding Ubayy ibn Ka‘b radi Allahu anhu that he used to send blessings and peace upon the Prophet sallallahu alayhi wa sallam in the Qunoot of Witr. The chain of this athar is also authentic. Imam Ibn Khuzaymah rahimahullah has declared it authentic. See: (Sifat Salat al-Nabiyy sallallahu alayhi wa sallam, p. 180).

➌
The words (nastaghfiruka wa natubu ilayk)—“We seek Your forgiveness and turn to You”—are not established from any authentic hadith. Therefore, one should avoid reciting these words during the supplication.

4.
This is a great supplication in which various aspects of tawheed (monotheism) are clearly explained in the manner of supplication. A believer should hold the belief in tawheed in accordance with this.

Lexical Explanation:
«وَتَوَلَّنِي» means: Become the guardian of my affairs and rectify them, or make me your friend.
«فِيمَنْ تَوَلَّيْتَ» means: Like the actions of those whom You have rectified, or like those whom You have befriended.
«وَقِنِي» means: Protect me.
«شَرَّ مَا قَضَيْتَ» means: From every evil which You have decreed in destiny.
«فإِنَّكَ تَقْضِي» means: You decree and command whatever You will.
«وَلَا يُقْضَى عَلَيْكَ» is a passive form, meaning no kind of command can be imposed upon You.
«إِنَّهُ» refers to the state; this pronoun is for the state.
«لَا يَذِلُّ» "Ya" has a fatha and "dhal" has a kasra underneath, meaning he is not humiliated, nor is he disgraced.
«مَنْ وَّالَيْت» This is derived from «مُوَالاة» and is the opposite of «مُعَادَاة», meaning the one whom You become the guardian of.
«وَلَا يَعِزُّ» "Ya" has a fatha and "ayn" has a kasra underneath, meaning he cannot be a person of honor and nobility.
«مَنْ عَادَيْتَ» Meaning the one whom You become an enemy to. Performing qunoot with this supplication in the morning prayer is not established from any authentic hadith.
«يُعَلِّمُنا» Derived from ta'leem (teaching), meaning he used to teach us.
«دعاء» The previous supplication, i.e., the supplication with «اللَّهُمَّ اهْدِنِي». And the statement that he used to teach us this for the morning prayer is weak, as the author has also clarified. In this, Abdur Rahman bin Harmuz is a weak narrator.

Benefits and Issues:
➊ This hadith proves that this supplication should be recited in the witr prayer.
➋ Regarding the supplication of qunoot in witr, it is narrated from Sayyiduna Ubayy bin Ka'b radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam used to recite the supplication of qunoot in witr before bowing (ruku). [سنن النسائي، قيام الليل، حديث : 1700، وسنن ابن ماجه، إقامة الصلوات، حديث : 1182] Also, the practice of Sayyiduna Abdullah bin Mas'ud and other companions radi Allahu anhum is mentioned that they too used to recite the qunoot of witr before bowing. [مصنف ابن أبى شيبة : 97/2] Therefore, the Sunnah method is that the qunoot supplication in witr should be before ruku. However, qunoot nazilah, in particular, is established only after ruku. Nevertheless, some scholars are of the opinion that the supplication of qunoot in witr can be recited after ruku as well, and that is also permissible. But the verifying scholars—Hafiz Ibn Hajar rahimahullah, Shaykh Albani, the author of Mirqat Mawlana Ubaidullah Rahmani rahimahullah, our esteemed researcher, and other scholars—have considered the narrations of qunoot in witr before ruku to be more authentic and have given them preference over the narrations of after ruku. From this, it is understood that the best and most preferable way is to recite the qunoot of witr before ruku. «وَاللهُ اَعْلَمُ»
➌ The words «صلى الله على النبي» at the end of this supplication have been declared weak by some scholars. However, there is no harm in reciting these words at the end of the supplication because it is reported about Sayyiduna Abu Halimah Mu'adh bin Harith Al-Ansari radi Allahu anhu that he used to send blessings and peace upon the Prophet sallallahu alayhi wa sallam in the qunoot of witr. [فضل الصلاة على النبى صلى الله عليه و سلم اسماعيل القاضي، رقم : 107] And this incident is from the era of Sayyiduna Umar radi Allahu anhu. This narration has been declared authentic by Hafiz Ibn Hajar rahimahullah and Shaykh Albani rahimahullah. See: [صفة صلاة النبى، ص : 180]
Also, it is reported about Sayyiduna Ubayy bin Ka'b radi Allahu anhu that he too used to send blessings and peace upon the Prophet sallallahu alayhi wa sallam in the qunoot of witr. The chain of this narration is also authentic; Imam Ibn Khuzaymah rahimahullah has declared it authentic. See: [صفة صلاة النبى، ص : 180]
➍ What is the status of the witr prayer and how many units (rak‘ahs) are there? There is a difference of opinion among the jurists regarding this. According to the Hanafis, it is obligatory, but according to the majority of scholars, it is Sunnah, and this is the preferred opinion. As for the number, the hadiths indicate that it can be from one to eleven. See: [صحيح مسلم، صلاة المسافريں، حديث 738، 736، و سنن ابي داود، حديث 1421-1422، و سنن النسائي، قيام اليل، حديث 1697، 1968، 1705، 1707، 1710، و سنن ابن ماجه، إقامة الصلاة، حديث 1190، 1192]
The Hanafis are of the opinion of three. The manner of performing three witr varies: three witr with only one tashahhud, or after two rak‘ahs, recite tashahhud, salawat, supplication, and salam, and then perform one witr separately. See: [سنن ابن ماجه، حديث : 1177، وسنن الدارقطني : 25/2، 27، وصحيح ابن حبان، حديث : 680]
In five witr, there is only one tashahhud at the end. In seven witr, two methods are permissible: in the sixth rak‘ah, recite tashahhud and stand up without salam, and after completing the last rak‘ah, say salam; or recite tashahhud only in the last rak‘ah. If nine witr are performed together, then after the eighth rak‘ah, recite tashahhud, salawat, and supplication, and without salam, complete the ninth rak‘ah and then say salam; or after every two rak‘ahs, say salam and at the end perform one witr; or after the sixth rak‘ah, recite tashahhud and salawat, stand up, perform the seventh rak‘ah, say salam, and then perform two more rak‘ahs afterward.
However, the Hanafis are only of the opinion of three witr, and in this, they recite two tashahhuds like the Maghrib prayer, which is against authentic narrations. The Messenger of Allah sallallahu alayhi wa sallam permitted performing three rak‘ahs of witr but forbade making them resemble the Maghrib prayer, and that resemblance occurs when all three rak‘ahs are performed with two tashahhuds and one salam. However, if all three rak‘ahs of witr are performed with only one tashahhud and salam, or two rak‘ahs are performed, salam is said, and one rak‘ah is performed separately, then this is correct and Sunnah. This was also the practice of the Messenger of Allah sallallahu alayhi wa sallam himself: he would perform the night prayer (tahajjud) in sets of two rak‘ahs and then finally perform one rak‘ah of witr. «والله اعلم» [صحيح البخاري، الوتر، حديث : 995 و صحيح مسلم، صلاة المسافرين، حديث : 749 بعد الحديث : 753]
➎ There is no marfu‘ (Prophetic) narration regarding raising the hands in the supplication of qunoot in witr, but in Ibn Abi Shaybah, there are some reports in which raising the hands is mentioned. [مصنف ابن شيبه 1012]
➏ According to some scholars, it is correct to recite the qunoot of witr both with or without raising the hands, but raising the hands is preferable because, firstly, in qunoot nazilah, it is established from the Prophet sallallahu alayhi wa sallam that he raised his hands, so by analogy, raising the hands in the qunoot of witr is also correct. Secondly, it is established from some companions radi Allahu anhum that they raised their hands in the qunoot of witr.
➐ Wiping the hands over the face at the end of a general supplication is not established from any authentic hadith, but it is established from some companions, such as Sayyiduna Abdullah bin Umar and Sayyiduna Abdullah bin Zubair radi Allahu anhum. See: [الادب المفرد، حديث : 609] Therefore, it is permissible. However, if someone does not wipe his hands over his face after the supplication of qunoot, his action is also correct because this is not established from the companions radi Allahu anhum either.

Hadith Narrator: Sayyiduna Hasan bin Ali radi Allahu anhu was the grandson of the Messenger of Allah sallallahu alayhi wa sallam, the delight of his heart, and a fragrance for him in this world. He is among the leaders of the youth of Paradise. Sayyiduna Hasan radi Allahu anhu was born in Ramadan, 3 AH, and after the martyrdom of his noble father, Sayyiduna Ali radi Allahu anhu, he was made the caliph of the Muslims. However, after seven months of his caliphate, in Jumada al-Ula, 41 AH, he announced his abdication in favor of Sayyiduna Amir Muawiyah radi Allahu anhu so that no blood would be shed between the two groups of Muslims. He passed away in 49 AH and was buried in Baqi‘.