End of quotation (1).
The practice of qunūt in witr is reliably reported from ‘Umar, Ubayy (2), and Ibn Mas‘ūd (3). Reports of their performing it in witr are more authentic than those of their performing it in Fajr, whereas reports from the Prophet, peace and blessings be upon him, concerning qunūt in Fajr are more authentic than those concerning qunūt in witr. And Allah knows best.
Abū Dāwūd, al-Tirmidhī, and al-Nasā’ī (4) narrated from ‘Alī ibn Abī Tālib that the Messenger of Allah, peace and blessings be upon him, used to say at the end of his witr:
“O Allah, I seek refuge in Your pleasure from Your wrath, and in Your pardon from Your punishment. I seek refuge in You from You. I cannot enumerate Your praises; You are as You have praised Yourself.”
This could have been before he finished his witr or afterwards. In one of al-Nasā’ī’s narrations (5): “He used to say, when he had finished his prayer and settled into
(1) Kāf and ‘Ayn read: “… the Prophet, peace and blessings be upon him, something else concerning this prohibition.” This reading contains an omission and textual corruption.
(2) “Ubayy” is omitted from Mīm-Bā’, as it is from the printed editions.
(3) The report from ‘Umar was transmitted by Ibn Abī Shaybah (7009): he used to perform qunūt (supplication) during the second half of Ramadan. Ibn Abī Shaybah transmitted similar reports from Ibn ‘Umar (7005, 7006) and ‘Alī (7007). As mentioned earlier, the report from Ubayy ibn Ka‘b was transmitted by Abū Dāwūd (1428, 1429) through two chains. Ibn Abī Shaybah (7008) and others also transmitted it; it states that he performed qunūt during ‘Umar’s time in the second half of Ramadan. The report from Ibn Mas‘ūd was transmitted by ‘Abd al-Razzāq (4991): he used to perform qunūt in witr throughout the year. See also Musannaf Ibn Abī Shaybah (6965).
(4) Abū Dāwūd (1427), al-Tirmidhī (3566), and al-Nasā’ī in al-Mujtabā (1747) and al-Kubrā (1448, 7705). Ahmad (751) and Ibn Mājah (1179) also transmitted it. Its transmission centres on Hishām ibn ‘Amr al-Fazārī, whose standing is unknown.
(5) Qāf and Nūn read: “one of al-Nasā’ī’s narrations,” as does the Indian edition. Mīm-Bā’ reads: “from al-Nasā’ī,” as do the Maymaniyyah edition and subsequent editions. The hadith appears in al-Kubrā (10661), through ‘Alī ibn Hujr, from Ismā‘īl ibn Ja‘far, from Yazīd ibn ‘Abd Allāh ibn Khusayfah, from Ibrāhīm ibn ‘Abd Allāh ibn ‘Abd al-Qārī, from ‘Alī, reporting the same hadith. Al-Tabarānī in al-Awsat (1992), Ibn al-Sunnī (p. 690), and al-Bayhaqī in al-Da‘awāt al-kabīr (392) likewise transmitted it through Ismā‘īl ibn Ja‘far with the same chain. Its chain includes Ibrāhīm al-Qārī, whose standing is unknown and who did not encounter ‘Alī. See Jāmi‘ al-tahsīl (p. 140) and Tahdhīb al-kamāl (2/125).