بسم الله الرحمن الرحيم
Those who held that it is recommended to raise the hands in Qunūt:
“This is the position in the Shāfi’ī madhab and the saying of Ahmad which is the established position in his madhab, and some Hanafīs also held this view.
This is (also) the saying of Ibn Mas’ūd, Abū Hurayrah, Ibn ‘Abbās, al-Nakha’ī, Makhūl, al-Thawrī, and Ishāq.” (Qunūt fī al-Witr pg. 129)
This was also the position of Imām Abū Yūsuf, the student of Abū Hanīfah – as reported by our scholars. In the biography of Abū Yūsuf, Ahmad ibn Abī Imrān, the jurist said: “Faraj, the freed slave of Abū Yūsuf, told me: ‘I saw my master Abū Yūsuf raise his hands in supplication when he entered into the Qunūt of the Witr prayer.'” (Asl Sifāt al-Salāh of Al-Albānī 3/958)
Evidence:
The Messenger of Allāh (ﷺ) whenever he prayed the morning prayer; he raised his hands (in Qunūt) supplicating against them. (Jāmi al-Saghīr of al-Tabarānī 1/324 and others)
Abū ʿUthmān narrated: ‘Umar would perform Qunūt with us after bowing, and he would raise his hands until his armpits/upper arms became visible and his voice could be heard from behind the mosque. (al-Awsat 5/216, Musannaf of Ibn Abī Shaybah 7114, 7115)
From Khilās ibn ‘Amr al-Hajarī who narrated from Ibn Abbās that he prayed and performed Qunūt with them in the Fajr prayer in Basrah, and raised his hands until he extended his upper arms. (al-Awsat 5/216, Musannaf of Ibn Abī Shaybah 7116)
Abd al-Rahmān ibn al-Aswad narrated from his father that Abdullāh (ibn Mas’ūd) would raise his hands in Qunūt to his chest. (al-Awsat 5/216, Sunan al-Kubrā of al-Bayhaqī 3/270)
Statements from some of the scholars:
Imām ibn Qudāmah said:
“So one raises his hands during the Qunūt.
Al-Athram said: Abū Abdullāh [i.e. Imām Ahmad] used to raise his hands in Qunūt to his chest, and he argued that Ibn Mas’ūd raised his hands in Qunūt to his chest. This was also narrated from ‘Umar and Ibn Abbās, and this was the opinion of Ishāq and the people of ra’ī (opinion) [i.e. the hanafīs).” (al-Mughnī 2/101)
Shaykh ibn al-‘Uthaymīn:
Q. 277. Is it part of the Sunnah to raise the hands when making the supplication of Qunūt, and what is the evidence for that?
A. Yes, it is part of the Sunnah for a person to raise his hands when he makes the supplication of Qunūt. This has been reported from the Messenger of Allāh in his Qunūt, when he used to perform Qunūt in the obligatory prayers at times of calamity. Likewise, it has been authentically reported from the Commander of the Faithful, ‘Umar bin Al-Khattāb, may Allāh be pleased with him, that he raised his hands in the Qunūt of Witr and he was one of the righteous caliphs whom we were ordered to follow.
So, raising the hands when making the Qunūt of Witr is a Sunnah whether it be for an Imām or one who is led in prayer, or a single worshipper. Therefore, whenever you make Qunūt, raise your hands. (Fatāwā Arkān al-Islām 2/508, Darussalām)
Shaykh Bin Bāz:
Question:
What is the ruling on raising the hands in the Witr prayer?
Answer:
“It is legislated to raise the hands during the Qunūt of Witr prayer; because it is of the same category as the Qunūt for calamities (al-nawāzil), and it has been authentically reported that the Prophet (ﷺ) raised his hands when supplicating in the Qunūt of calamities (al-nawāzil). This was narrated by Al-Bayhaqī, may Allāh have mercy on him, with a Sahīh (authentic) isnād (chain).” (al-Majmū Fatāwā 30/51)
Elsewhere the Shaykh, may Allāh have mercy upon him, said:
“It is mustahab (recommended), raising the hands in Qunūt is mustahab (recommended)…” (Fatāwās of Ibn Bāz #15795, Link)
Shaykh ‘Abd al-Muhsin:
“… As for raising hands in the Qunūt of Witr prayer, it has been reported from some companions such as Abū Hurayrah, and as for the Qunūt during calamities, it has been reported that the Messenger of Allāh (ﷺ) would raise his hands. So hands are raised in the Qunūt of calamities and in Witr…” (Sharh Sunan Abū Dawūd 173)
Shaykh Al-Albānī:
“… raising the hands in Qunūt is an established Sunnah from the Prophet (ﷺ) in the Qunūt of calamities (al-nawāzil), and it is established from some of the Companions in the Qunūt of Witr, such as ‘Umar and Ibn Mas’ūd.” (Rihlat al-Khayr, 18)
Elsewhere the Shaykh said:
“Raising the hands during Qunūt, whether it is Qunūt of Witr, or Qunūt of Fajr and other five daily prayers during calamities, it is legislated to raise the hands in it.
And when the Imām performs Qunūt, he raises his hands and raises his voice in supplication, and those behind him say “Āmīn” while also raising their hands.”
Questioner: Sometimes we pray behind people like these who regularly perform Qunūt, and you see some brothers not raising their hands and not saying “Āmīn” behind them, so what is the ruling on that?
The Shaykh: “This, of course, is not permissible, because it goes against his (ﷺ) statement, as we always recall: “The Imām is appointed to be followed, so do not differ from him.”
One should follow the Imām in such matters of past scholarly disagreements, not to mention recent. So (the likes of) this Imām should be followed, even if the follower does not see the legitimacy of that practice when praying by himself. This is the answer.” (Jāmi al-Turāth 7/266)
Shaykh Muhammad al-Bazmūl:
Muhammad ibn Nasr al-Marwazī (d. 294 AH) said:
“(Imām) Ahmad was asked about Qunūt in Witr, is it before bowing or after it, and are the hands raised in supplication in Witr? He said: “Qunūt is after bowing and one raises his hands, and that is by analogy with the action of the Prophet (ﷺ) in the Qunūt in the morning prayer…” And Ishāq preferred Qunūt after bowing in Witr. Muhammad ibn Nasr said: And this is the opinion I prefer.” [Mukhtasar Qiyām al-Layl p. 134.]
I say (i.e. Shaykh Bazmūl): And making an analogy in the rulings of Qunūt with the morning prayer is supported by the (principle) that what is permissible to do in an obligatory prayer is permissible in a voluntary prayer.
And when we remember that the evidence is established for the legitimacy of Qunūt in the five prayers – including Maghrib, which is the Witr of the day – it most resembles the Witr of the night, and the Messenger (ﷺ) performed Qunūt in the Maghrib prayer, so the rulings of Qunūt in the Witr of the day most resemble the rulings of Qunūt in the Witr of the night, and vice versa.
And it should be noted that this is not (solely) a mere analogy, but is accompanied by the action of the Companions which has the ruling of being raised to the Prophet (ﷺ). (Sharh Sifat al-Salāh pg. 310)
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