His statement, “al-Kāfirūn”—with the final wāw retained as part of the quoted title—is phrased by way of citation, since the word al-kāfirīn itself is not what is recited, nor can the verb govern it. Rather, the verb governs the name of this surah, and this surah is called Sūrat al-Kāfirūn, with its form retained as a title.
His statement, “And in the third, al-Ikhlāṣ,” refers to: “Say: He is Allah, the One.” It is called al-Ikhlāṣ because Allah made it exclusively about Himself: it contains nothing but discussion of Allah’s attributes. It is also because it delivers its reciter from shirk (associating partners with Allah) and taʿṭīl (denial of Allah’s attributes), for affirming its contents is incompatible with shirk and taʿṭīl.
And he performs qunūt in it after bowing . . .
His statement, “And he performs qunūt in it,” means: in the third rakʿah.
Qunūt has several meanings, including:
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Humility, as in Allah’s saying: “And stand before Allah, devoutly obedient.” [al-Baqarah 2:238] And as in His saying: “She believed in the words of her Lord and His Scriptures and was of the devoutly obedient.” [al-Taḥrīm 66:12]
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Supplication, as here: “He performs qunūt in it after bowing.”
His statement, “After bowing,” means: after bowing in the third rakʿah.
The apparent meaning of the author’s words is that he supplicates after saying, “Our Lord, and to You belongs all praise,” without completing the formula of praise. However, there is no harm if he completes it, for praising and extolling Allah, and invoking blessings upon His Prophet, peace and blessings be upon him, are among the means by which supplications are answered.
The apparent meaning of his words is that he does not raise his hands. This is one of the two views held by the scholars, but it may be said that the book is concise and that he omitted any mention of raising the hands,