The preferred opinion is that Witr Ṣalāh in Makkah and Madīnah is valid and should be performed for the following reasons: Mufti Shabbīr Aḥmad Qāsmī, Moradabad, India.Muḥaddith al-ʿAṣr Shaykh Muḥammad Yūnus Jownpūrī (b.This is also the view of Darul Uloom Deoband. 1423/2002) and a group of Indian scholars. Shaykh al-Hind Mawlānā Maḥmūd Ḥasan Deoband ī(d.829/1426), the teacher of ʿAllāmah Ibn al-Humām (d. Shaykh al-Islām Sirāj al-Dīn Abū Ḥafṣ ʿUmar ibn ʿAlī ibn Fāris (d.Qaḍī Abū Muḥammad ʿAbd al-Wahhāb ibn Aḥmad ibn Wahbān al-Dimishqī (d.This view is shared by many of my teachers as well as many Hanafi scholars from the past and present. However, some Ḥanafī scholars are of the opinion that the Witr Ṣalāh is valid.
The dominant position of the Ḥanafī school of thought is that this is not valid because the Salām after the second Rak’ah invalidates the Ṣalāh. Accordingly, there is a difference of opinion regarding the validity of a Ḥanafī performing Witr Ṣalāh behind an Imam who leads Witr in this manner with two sets of Salām. However, according to the Shāfiʿī, Mālikī and Ḥanbalī schools of thought, Witr Ṣalāh consists of three Rakʿah with Salām after the second Rakʿah as well as after the third Rakʿah. According to the Ḥanafī school of thought, Witr Ṣalāh consists of three Rakʿah with one set of Salām at the end of the third Rakʿah.