and he would not wipe his face with them. When a sunnah of this kind is frequently relevant, and there are ample reasons for it to have been transmitted, yet it is not known in such authoritative compilations as the two Sahihs and others, this indicates that it has no basis.

Accordingly, it is preferable not to wipe one’s face. However, we do not condemn one who does so on the basis of considering the hadiths reported on the matter to be sound, for this is an issue over which people differ.

It Is Disliked to Perform Qunut in Any Prayer Other Than Witr

His statement, “It is disliked for him to perform qunut,” refers to the worshipper. What is meant is the specific qunut supplication, not supplication in an unrestricted sense, for supplication in the prayer is prescribed in its appropriate places.

His statement, “in other than Witr,” includes qunut in the obligatory prayers, the regular sunnah prayers, and other voluntary prayers. Thus, qunut is not to be performed in any of them, whatever the circumstances may be. This is because qunut is a specific supplication in a specific place within a specific act of worship, and these three specifications require evidence. That is, they do not fall under the general recommendation of supplication.

If someone were to say, “Is not qunut a supplication? Then let it be recommended.”

The response is: It is a specific supplication in a specific place within a specific act of worship, and something of this nature requires evidence. For something recommended in an unrestricted sense cannot be made recommended in a particular, restricted manner except on the basis of evidence. Thus, if someone were to say, “On the night of the Messenger’s birthday, I shall offer supplications for the Messenger, peace and blessings be upon him, using supplications transmitted in the sunnah?”