In the book, ‘ FIQH US-SUNNAH’, authored by Sheikh Sayyid Sabiq, Sheikh writes, This shows his fairness and lack of party-spirit, for this view which he has supported is contrary to his madhhab !” 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. Hence, this is evidence that qunoot in Witr is not obligatory (waajib), and this is the opinion of the majority of scholars. However, Ubayy ibn Ka`b alone narrated the qunoot in Witr, so this shows that he used to do it sometimes. In his foot note, sheikh clarifies, “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. “He (sallallaahu ‘alaihi wa sallam) used to perform qunoot in the (odd) rak’ah of the Witr prayer” sometimes, and “he would perform it before rukoo’.” In his book, ‘ THE PROPHET’S PRAYER‘, Sheikh writes, Last Tuesday, Imam while leading us in prayer of witr, prayed it 2 + 1 but he didn’t do Du’aa’ al-Qunoot in the 3rd rakaat after rukoo, which made me look for opinion of some leading scholars concerning Qunoot in the Witr prayer, and i found the following rulings / opinions in this matter.
Sometimes he prays 2 + 1 and sometimes all 3 without tashahhud in between. Imam of our local Masjid in Sharjah has shown flexibility in his prayer which was the way of the companions of our Prophet PBUH. Be it the matters concerning the number of rakaats, or tashahhud, or Du’aa’ al- Qunoot. Witr is one prayer where there are numerous opinions available in all madhabs.
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