And his Rightly Guided Caliphs after him likewise offered qunūt of this kind. He neither observed it continually nor abandoned it altogether. Scholars hold three views on the matter:

One view is that observing it continually is sunnah.

Another is that qunūt has been abrogated and that all of it is an innovation.

The third view—which is correct—is that it is sunnah when the need arises, as practised by the Messenger of Allah, may Allah bless him and grant him peace, and his Rightly Guided Caliphs.

As for qunūt in witr, it is permissible but not obligatory. Some of his Companions did not offer it; some offered it during the latter half of Ramadan; and some offered it throughout the year. Among the scholars, some recommend the first practice, such as Mālik; some recommend the second, such as al-Shāfiʿī and Ahmad, according to one reported view; and some recommend the third, such as Abū Hanīfah and Imam Ahmad, according to another reported view. All these practices are permissible, and whoever follows any of them is not to be blamed. And Allah knows best.