As for the evidence adduced by the Ḥanafīs, Shāfiʿīs, and Ḥanbalīs for deeming qunūt recommended when calamities arise, it is the report recorded by Ibn Khuzayma (1/314) from Anas, that the Prophet ﷺ “would not perform qunūt except when he prayed for a people or invoked against a people.”
Shaykh Taqī al-Dīn said: “The scholars hold three opinions regarding qunūt; the soundest view is that it is sunnah whenever there is a need.”
Shaykh al-Mubārakpūrī remarked: “This is called the qunūt of calamities (qunūt al-nawāzil), and no other form of qunūt has been transmitted in the obligatory prayers. It is reserved for times of pressing events and misfortunes, for the Prophet ﷺ would not perform qunūt except when he prayed for Muslims or cursed the disbelievers. This qunūt is not confined to any single prayer; rather, it should be observed in all the prayers.”
As for the additional wording that suggests he ﷺ consistently performed qunūt in the dawn prayer, it is unsuitable as evidence and, moreover, contradicts the ḥadīth of Anas.
Ibn al-Qayyim stated in Zād al-Maʿād: “All of Anas’s narrations on qunūt are sound; they corroborate one another and contain no contradiction. The qunūt he mentioned before bowing is different from the one he mentioned after bowing, and the time-specified qunūt is different from the unrestricted one. The qunūt before bowing refers to lengthening the standing for Qur’ān recitation, whereas the one after bowing refers to lengthening the standing for supplication. The Prophet ﷺ practiced the latter for a month, invoking against some people and praying for others; thereafter he continued to prolong that posture for supplication and praise until he left this world. What he abandoned was the supplication against certain Arab tribes, and that was after bowing. Thus Anas spoke of qunūt both before and after bowing; what he confirmed that the Prophet ﷺ persisted in was simply the prolongation of the standing in those two positions—through recitation and through supplication.”
Shaykh al-Islām said: “No qunūt is prescribed in any prayer other than witr unless a calamity befalls the Muslims; in that case, every worshipper should perform qunūt in all the prayers, though it is more emphatic in the fajr and maghrib prayers, in a manner befitting the calamity. Whoever reflects on the Sunnah will know with absolute certainty that the Prophet ﷺ did not perform qunūt continuously in any of the prayers.”