Imam Aḥmad narrated the ḥadīth (1727) from Yaḥyā ibn Sa‘eed, from Shu‘bah, who reported that Buraid ibn Abi Maryam said in the wording:

((كان يعلمنا هذا الدعاء اللهم اهدني فيمن هديت...)) "He used to teach us this supplication: O Allāh, guide me among those whom You have guided...” Ibn Khuzaymah said: "This narration was reported by Shu’bah ibn Al-Ḥajjāj from Buraid ibn Abi Maryam regarding the story of the supplication, but it does not mention Qunūt or Witr. Shu’bah is more precise in memorisation than many narrators of the caliber of Yūnus ibn Abi Is-ḥāq. Additionally, it is not known whether Abū Is-ḥāq heard this narration directly from Buraid or whether he transmitted it with Tadlees (concealment of narrators). Unless one adheres to the claim made by some scholars that whatever Yūnus narrates from those his father (Abū Is-ḥāq) narrated from is necessarily something he heard firsthand, the authenticity remains uncertain. If it were established that the Prophet (ﷺ) commanded Qunūt in Witr or practiced it himself, then it would be impermissible to oppose his practice. However, I am not aware of any firmly established evidence on this matter." Thus, the addition «في قنوت الوتر» in the ḥadīth is شاذّة (anomalous). The addition was reported by four narrators: 1) Abū Is-ḥāq As-Sabī‘ee – a mudallis (narrator known for ambiguous transmission) who reported this addition using ‘an‘anah (ambiguous wording). 2) Yūnus ibn Abi Is-ḥāq As-Sabī‘ee – a narrator of acceptable reliability (صدوق). 3) Al-‘Alā ibn Ṣāliḥ At-Taymi – also a narrator of acceptable reliability (صدوق). 4) Al-Ḥasan ibn ‘Amārah – a narrator of severe weakness. However, three other narrators contradicted these four and reported the hadith without the additional wording [regarding Qunūt al-Witr]: 1) Shu‘bah ibn Al-Ḥajjāj. 2) Al-Ḥasan ibn ‘Ubaydillāh An-Nakha‘ee – a narrator of acceptable reliability (صدوف). 3) Al-‘Alā ibn Ṣāliḥ At-Taymi – in another version of his narration. There is no doubt among the scholars of ḥadīth, may Allāh have mercy on them, that the narration of Shu‘bah ibn Al-Ḥajjāj and those who supported him is stronger and more reliable than the opposing report. Imām Aḥmad, may Allāh have mercy on him, said: «لا يصحّ فيه عن النَّبيِّ ﷺ شيء...» "There is no authentic narration from the Prophet ﷺ regarding this matter." [Al-Talkhīṣ by Ibn Ḥajar (2/18)] Furthermore, indication of its weakness is the fact that Al-Ḥasan ibn ‘Ali (may Allāh be pleased with them both) was only eight years old when the Prophet ﷺ passed away. So it is highly unlikely that the Prophet ﷺ would have taught this significant act of worship to a young child while excluding the senior Companions (may Allāh be pleased with them). Likewise, the Prophet ﷺ consistently prayed Witr—both while travelling and during residency—and even made up for it during the day if he missed it at night, there is no authentic report of him performing Qunūt in Witr. On the other hand, Qunūt Nāzilah, despite being practiced only a few times in his lifetime, is authentically established from the Prophet ﷺ in Bukhāri and Muslim. Based on this, it is better to avoid doing Qunūt in Witr, as its establishment is not definitively proven. ---------------------- How do we deal with those who perform Qunūt during Witr? Know—may Allāh grant me and you success—that this issue is among the issues where ijtihād is permissible, and no criticism should be directed at those who hold a differing opinion, as there is no explicit evidence on the matter. Each person should adopt a view that brings them closer to Allāh and in which their heart finds peace, without one group denouncing another. This is to prevent division and discord among the Muslims, as the matter is broad and does not reach the level of bid‘ah. What the scholars have condemned and strongly opposed, however, is excessive lengthening of Qunūt and excessive rhyming. ----------------------------------