The Shafi‘i school considers it lawful to recite the two refuge chapters (*al-muʿawwidhatayn*) in the witr prayer, as stated in al-Majmuʿ (4/23): “Qadi ‘Iyad transmitted this view from the majority of scholars; it is also the position of Malik and Dawud.” I add: Ibn Nasr likewise adopted it (p. 119). He later writes (p. 127): “Malik was asked about what should be recited in witr. He replied: ‘People have always recited the *muʿawwidhat* in witr, and I myself recite them in witr.’ Sufyan said: ‘They used to recommend that one recite in the first rakʿah *Sabbih isma rabbika al-aʿla* (Glorify the name of your Lord, the Most High; 87), in the second *Qul ya ayyuha al-kafirun* (Say: O unbelievers; 109), and in the third *Qul huwa Allahu ahad* (Say: He is Allah, One; 112). If you recite other surahs, it is still acceptable.’ Ahmad—may Allah have mercy on him—said: ‘We prefer that witr be recited with *Sabbih*, *Qul ya ayyuha al-kafirun*, and *Qul huwa Allahu ahad*.’ He was asked, ‘Should one recite the *muʿawwidhatayn* in witr?’ He replied, ‘Why should he not recite them?!’ ” End of quotation. Ahmad’s statement is also reported by Abu Dawud in his Masāʾil (p. 64); however, that text reads: “Why does he recite them?!” Shaykh Bahjat al-Bitar, the editor, notes that the Zahiriyya manuscript has: “Why should he not recite them?!” I say: The agreement of the Zahiriyya wording with Ibn Nasr’s report indicates that it is the correct version, not the other. (1) The report is from Abu Musa. It was transmitted by Abu Mijlaz: Abu Musa, while travelling between Mecca and Medina, prayed the ʿishaʾ as two rakʿahs, then stood and performed one rakʿah as witr in which he recited one hundred verses from Surat al-Nisaʾ. He then said, “I have not failed to place my feet where the Messenger of Allah, peace and blessings be upon him, placed his feet, nor to recite what the Messenger of Allah, peace and blessings be upon him, recited.”