Abul Qaasim ibn Abi Saaleh Al-Hamdhaani said: “I heard Aba Haatim state” “Abu Zura’ah asked me, do you raise in Al-Qunoot?” I said “no.” So I said to him “So do you raise your hands?” He said “yes.” So I said “What is your proof.” He said “A narration from Ibn Mas’ood.” I said “Layth ibn Abi Suleem narrated to him (meaning the narration is weak due to Layth ibn Abi Sulaym).” He said “The narration of Abi Hurairah.” I said “Ibn Lahee’ah narrated to him (meaning the narration is weak due to Ibn Lahee’ah).” He said “The narration of Ibn Abbaas.” I said “Awf narrated to him (meaning the narration is weak due to Awf).” He said “So what’s your proof for leaving it off?” I said “The Hadeeth of Anas t verily the Messenger of Allah Salla Allah Aliyia Wa Salem didn’t used to raise his hands in supplication (in prayer) except for the prayer for rain”. So he remained silent.
[Reported by Ibn Asaakir in “تاريخ دمشق” the History of Damascus, also look in “سير أعلام النبلاء” in the biography of Abi Haazim and “تهذيب الكمال”]
On the authority of Abdur Razaaq who reported that Ibn Juraij stated that Ibn Shehaab said “The raising of the hands in the Witr prayer in Ramadhaan never occurred i.e. from the Messenger Sallah Allaah Aliyhi wa Salem.”
[Musnnaf of Abdur Razaaq ibn Hamaam As-Sanaa’ni and its chain is authentic]
[Taken from the book “قيام الليل” The Night Prayer from the Noble Scholar Yahya ibn ‘Ali Al-Hujoori (may Allah preserve him)]
Shaikh Muqbil ibn Haadee al-Waadi`ee was asked:
What is the ruling on the duaa in the Taraaweeh Prayer, and what is the authenticity of the hadeeth for raising the hands in the Witr Prayer- along with a mention of the evidence?
As for duaa in the Taraaweeh Prayer, lengthening it as is done, then that is an innovation, an innovation, an innovation (bid’ah, bid’ah, bid’ah). The Prophet (صلّى الله عليه و سلّم) taught al-Hasan to say:
((اللّهمَّ اهْدِنيِ فِيمَنْ هَدَيْتَ، وَعافِنِي فِيمَنْ عافَيْتَ، وَتَوَلَّنيِ فِيمَنْ تَوَلَّيْتَ، وَبارِكْ لِي فِيما أَعْطَيْتَ، وَقِنيِ شَرَّ ما قَضَيْتَ، إنَّكَ تَقْضِي وَلا يُقْضٰى عَلَيْكَ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَيْتَ، تَبارَكْتَ رَبَّناَ وَتَعَالَيْتَ))
Allaahummahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa atayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa alaika, wa innahu laa yadhillu man waalayta, wa laa yaizzu man aadayta, tabaarakta Rabbanaa wa taaalayta.
(O Allaah! Continually guide me and make me amongst those whom You have guided; and make me one of those whom You save and make secure from all evils; and make me one of those whom You love, and whose affairs You take care of; and grant me blessings in all that You have given me; and save ne from the evil of what You have decreed; for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, and those who are enemies to You will never have dignity and honour. Exalted are You, O Allaah, and Supreme.)
Likewise what occurs in the Haramayn [i.e.Makkah and al-Madeenah] with regard to prolonging that, then it is not legislated; and the best way is the way of Muhammad (صلّى الله عليه و سلّم).
As for raising the hands, then it is reported by way of Abdullaah ibn Naafi ibn Abil-Amyaa, and he is weak (daeef); and it occurs in the Musnad of Imaam Ahmad as a hadeeth of Anas, and its basis occurs in the two Saheehs, but it does not mention raising the hands, so we are in doubt as to its establishment. So, raising the hands in the du`aa of Qunoot is not legislated.
[Tuhfatul-Mujeeb `alaa Asilatil-haadir wal-ghareeb (pp.137-138) of Shaikh Muqbil.]
In summary: The Scholars say there is no objection for the one who raises his hands in Qunoot of the Witr Prayer due to the general proofs of raising the hands when supplicating, but there is no authentic narration affirmed that the Messenger Salla Allahu Aliyiah Wa Salem raised his noble hands in Qunoot of the Witr Prayer. It is only affirmed he raised them in Qunoot An-Naazilah. And with Allah is the success
Shaikh Ibn ul-‘Uthaymeen rahimahullah said:
“What is correct is that he raises his hands because that is authentic from Umar ibn al-Khattab radiallahu anhu
[Reported by al-Bayhaqi (2/212) and he authenticated it].
And Umar ibn al-Khattab radiallahu anhu is one of the four guided Caliphs whose Sunnah is followed due to the order of the Prophet(ﷺ)
[Reported by Abu Dawood no. 4604 and Tirmidhi no. 2676].
So he raises his hands.However, how does he raise his hands?
The Scholars say he raises his hands to his chest and does not raise them a lot because this supplication is not a supplication of Ibtihaal [invocation] in which a person exaggerates in raising. Rather, this is a supplication of hoping. He spreads his hands and both palms towards the sky. This is what our companions say rahimahumullah.
What is apparent from the speech of the People of Knowledge is that he joins his hands together, one to the other like the situation of beggar who asks others to give him something. As for separating the hands and spacing them out, then I do not know an origin for it. Not in the Sunnah nor in the speech of the Scholars”
[Sharh Mumti’ (4/9)]
Shaikh Bakr Abu Zaid rahimahullah said:
“The position of general supplication which is called Masalah [asking] and it is also called dua. It is to raise the hands to the shoulders or the like, joining them together, spreading the palms towards the sky and the back of the hands to the earth. If he wishes, he can cover his face and the back of his hands can face the Qiblah. This form is general for when raising of the hands in supplication in general in the qunut in witr, rain prayer, the times when raising the hands in the six places in Hajj, and other than that”.
[Tasheehul-Duaa pg. 116-117]
Faisal Ibn Abdul Qaadir Ibn Hassan
The lajnah mentioned:
The fourth question of Fatwa no. 6983
Q 4: Some Muslims repeat words like “Indeed,” “We testify,” and “O Allah!” while the Imam is saying the Du`a’ of Qunut (supplication recited while standing after bowing in the last unit of Prayer). Is this permissible according to Shari`ah (Islamic law)? Is it permissible to raise the hands in the Qunut of the Fajr (Dawn) or Witr (Prayer with an odd number of units) Prayers? Is it permissible to raise the hands and utter the Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) loudly after each Takbir said by the Imam (the one who leads congregational Prayer) in the Funeral Prayer, and after the seven and five Takbirs of Salat-ul-`Eid (the Festival Prayer)?
A: It is permissible to say “Amin” after the Du`a’ of Qunut. When the Imam is praising Allah (Glorified be He), it is sufficient for the Ma’mum (a person being led by an Imam in Prayer) to remain silent, but there is no harm if they say: “Subhanak (Praise be to You)!” or “Subhanahu (Praise be to Him)!” Likewise, there is no harm if they raise their hands during Qunut, and while uttering the Takbir of the Funeral Prayer and Salat-ul-`Eid, as there are narrations indicating this.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Ash-Shaykh Abdul-Muhsin al-Abbaad, may Allaah preserve him, said:
وأما رفع اليدين في قنوت الوتر فقد جاء عن بعض الصحابة مثل أبي هريرة ، وأما في قنوت النوازل فقد جاء عن رسول الله صلى الله عليه وسلم أنه كان يرفع يديه، فترفع الأيدي في قنوت النوازل وفي الوتر؛ لأنه جاء عن بعض الصحابة مثل أبي هريرة رضي الله عنه.
“As for the raising of the hands in the qunut of Witr, then it has been reported from some of the Sahaabahs such as Abu Hurairah. As for qunut of an-Nawaazil [i.e. crisis] then it has been reported on the Messenger of Allah, sallahu alayhi wa salam, that he used to raise his hands. Therefore, the hands should be raised in the qunut of an-Nawaazil and in al-Witr since it has been reported on some of the Sahaabahs such as Abu Hurairah, may Allaah be pleased with him.
[Sharh Sunan Abi Dawud #173]
AbdulFattaah Bin Uthman