Tirmidhi

Explanation:
1:
O Allah! I seek refuge in Your pleasure from Your displeasure,
O Allah! I seek refuge in Your pardon from Your punishment,
O Allah! I seek refuge in You from Your wrath,
I cannot encompass or enumerate Your praise; You are as You have praised Yourself.

1748. Commentary:

➊ In the mentioned hadith, it is not specified at which point this supplication (dua) is to be recited—whether at the end of the tashahhud or after the salam. The latter meaning appears to be more appropriate. In one narration, these words are also reported from the Prophet sallallahu alayhi wa sallam to be recited when lying down on the bed. Previously, in hadith number 1101, these words are also reported from him to be recited during the prostration (sujud) of the night prayer (tahajjud). From the approach of Imam al-Nasa’i rahimahullah, it appears that he considers this supplication to be part of the qunut of witr. This meaning of «اخروترہ» is also possible. However, according to the research of Ibn al-Qayyim rahimahullah, “afi akhir witrihi” refers to reciting these words after the salam. According to him, in one narration of Sunan al-Nasa’i, there is explicit mention of reciting it after completing the prayer. See: (Zad al-Ma‘ad: 1/336)

➋ The qunut of witr is permissible throughout the entire year. In the general narrations related to this subject from the Messenger of Allah sallallahu alayhi wa sallam, there is no mention of a specific supplication for witr. If there had been continuous evidence of the Prophet sallallahu alayhi wa sallam reciting this supplication, it would certainly have been transmitted. This indicates that if the supplication of witr is sometimes omitted or even deliberately left out, it is permissible, and there is no need for the prostration of forgetfulness (sujud al-sahw), because this supplication does not have the status of obligation (wujub). According to the research of Shaykh al-Albani rahimahullah, evidence of the Prophet sallallahu alayhi wa sallam performing the qunut of witr is found only occasionally. For a detailed discussion, see: (Asl Sifat Salat al-Nabi sallallahu alayhi wa sallam: 3/968)

1427. Commentary:
➊ The supplication of Qunoot in Witr is narrated from Ubayy ibn Ka'b radi Allahu anhu: the Messenger of Allah sallallahu alayhi wa sallam would perform three Witr and recite the supplication of Qunoot before bowing (ruku‘). See: [سنن نسائی، قیام اللیل، حدیث: 1700 و سنن ابن ماجة، إقامة الصلاة، حدیث: 1182) نیز مصنف ابن ابی شیبہ میں حضرت عبد اللہ بن مسعود رضی اللہ تعالیٰ عنہ اور دیگرصحابہ کرام رضوان اللہ عنہم اجمعین کا عمل مذکور ہے۔ کہ یہ قنوت وتر رکوع سے پہلے پڑھتے تھے۔ دیکھئے۔ [مصنف ابن أبي شیبة: 97/2]
It should be clear that the Sunnah method is indeed this: that in Witr, the supplication of Qunoot is recited before bowing (ruku‘). However, Qunoot Nazilah in particular is established after bowing (ruku‘). Nevertheless, some scholars hold the view that the supplication of Qunoot in Witr can be recited after bowing (ruku‘), and that is also permissible. But the verifying scholars—Hafiz Ibn Hajar rahimahullah, Shaykh al-Albani rahimahullah, the author of Mirqat, Mawlana Ubaydullah Rahmani rahimahullah, Hafiz Zubair Ali Zai hafizahullah, and other scholars—have mostly declared the narrations regarding Qunoot in Witr before bowing (ruku‘) to be more authentic, and have given them preference over the narrations of reciting it after bowing (ruku‘). From this, it is understood that the best and most preferable way is that Qunoot in Witr be recited before bowing (ruku‘). (And Allah knows best)

➋ There is no marfu‘ (directly attributed to the Prophet sallallahu alayhi wa sallam) narration regarding raising the hands in the supplication of Qunoot in Witr. However, in Musannaf Ibn Abi Shaybah, there are some athar (reports from the Companions) in which only the mention of raising the hands is found. See: [مصنف ابن أبي شیبة: 101/2]
According to some scholars, reciting Qunoot in Witr with or without raising the hands is correct in both ways. However, reciting the supplication of Qunoot with raised hands is preferred 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 Qunoot of Witr will also be correct. Secondly, from some of the noble Companions radi Allahu anhum ajma‘in, there is evidence of raising the hands in Qunoot of Witr.

➌ Wiping the hands over the face at the end of a general supplication, although not established from any authentic hadith, is proven from some of the noble Companions radi Allahu anhum ajma‘in, such as Abdullah ibn Umar radi Allahu ta‘ala anhu and Abdullah ibn Zubair radi Allahu ta‘ala anhu. See: [الأدب المفرد، حدیث: 609]
Therefore, its permissibility exists. However, if a person does not wipe his hands over his face after the supplication of Qunoot, then his action is also correct, because there is no evidence of this from the noble Companions radi Allahu anhum ajma‘in either.

Benefit:
The supplication of Qunoot that was mentioned in the previous hadith may be replaced with this supplication.