600 Ahmad & Tabaraani with a saheeh sanad. To raise the hands in qunoot is the madhhab of Ahmad and also Ishaaq bin Raahawaih, cf. Marwazi's Masaa'il (p. 23). As for wiping the face with the hands, it is not reported in this position, and is thus an innovation; as for outside of prayer, it is not authentically- reported: all that has been transmitted in this regard is either weak or very weak, as I have shown in Da'eef Abi Daawood (262) & Silsilah al-Ahaadeeth as-Saheehah (597). This is why 'Izz bin 'Abd as-Salaam said in one of his fatwas, "Only an ignorant person does it." See Appendix 8.
601 Abu Daawood & Siraaj ; Haakim declared it saheeh, and Dhahabi & others agreed.
602 Abu Daawood, Siraaj & Daaraqutni with two hasan sanads.
603 Ibn Khuzaimah in his Saheeh (1/78/2) & Khateeb in Kitaab al-Qunoot with a saheeh sanad.
604 Bukhaari & Ahmad; the addition is in Muslim.
605 Nasaa'i, Ahmad, Siraaj (109/1) & Abu Ya'laa in his Musnad with a good sanad.
606 Ibn Nasr & Daaraqutni with a saheeh sanad.
607 We have said, "... sometimes" because the Companions who narrated the Witr prayer did not mention the qunoot in it, whereas had the Prophet (sallallaahu 'alaihi wa sallam) done so always, they would have all mentioned it. However, Ubayy ibn Ka'b alone narrated the qunoot in Witr, so this shows that he used to do it sometimes. Hence, this is evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the majority of scholars. For this reason, the researching Hanafi scholar, Ibn al-Humaam, recognised in Fath al-Qadeer (1/306,359,360) that the view of it being obligatory is feeble and not substantiated by evidence. This shows his fairness and lack of party-spirit, for this view which he has supported is contrary to his madhhab!
608 Ibn Abi Shaibah (12/41/1), Abu Daawood, Nasaa'i in Sunan al- Kubraa (218/1-2), Ahmad, Tabaraani, Baihaqi & Ibn 'Asaakir (4/244/2) narrated this, along with the supplication after it, with a saheeh sanad. Ibn Mandah narrated the supplication only in Tawheed (70/2) with a different, hasan sanad. Its takhreej is also given in Irwaa' (426).
609 Ibn Khuzaimah (1/119/2) & also Ibn Abi Shaibah etc., as for the last hadeeth.
*NB: Nasaa'i adds at the end of the qunoot: wa sall-Allaahu 'ala-n-Nabiyy al-Ummiyy ("may Allaah send prayers on the Unlettered Prophet"), related with a weak isnaad; among those who declared it da'eef are Ibn Hajar al-'Asqalaani & Zurqaani. Therefore, we have not included it in our system of combining acceptable narrations. 'Izz bin 'Abd as-Salaam said in al- Fataawaa (66/1,1962), "To send prayers on the Messenger of Allaah (sallallaahu 'alaihi wa sallam) in qunoot is not authentic, nor is it fitting to add to the Messenger of Allaah (sallallaahu 'alaihi wa sallam)'s prayer in any way." This view of his shows that he did not widen the argument by including the idea of bid'ah hasanah ("good" innovation), as some of the later scholars are prone to doing !
However, it is proved in the hadeeth about Ubayy bin Ka'b leading the people during the Ramadaan night prayers that he used to send prayers on the Prophet (sallallaahu 'alaihi wa sallam) at the end of the qunoot, and that was during the reign of 'Umar (radi Allaahu 'anhu) - transmitted by Ibn Khuzaimah in his Saheeh (1097). Similarly is proved from Abu Haleemah Mu'aadh al-Ansaari, who also used to lead them during 'Umar's rule - transmitted by Ismaa'eel al-Qaadi (no. 107) & others, so this addition is justified by the practice of the Salaf, and it is thus not fitting to categorically state that this addition is an innovation. Allaah knows best.
610 Bukhaari .
611 ibid. As for two-rak'ah prayers such as Fajr, the Sunnah is to sit muftarishan. This difference in detail is documented from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam Ahmad (p. 79).
612 Abu Daawood & Baihaqi with a saheeh sanad.
613 Muslim & Abu 'Awaanah.
614 ibid.
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