He cites the two traditions in Nasb al-Raya (2/130) and then says: “The author of al-Tanqih states that the chains of transmission for these two reports are sound, and they constitute explicit proof that the qunut is restricted to a nazila (a public calamity).” I add: for that reason al-Hafiz Ibn Hajar was equitable when he wrote: “From all the reports it is understood that the Prophet ﷺ did not perform qunut except in times of calamity, and this is stated explicitly.” He then produced the two hadiths in full. Ibn al-Qayyim comments (1/97): “It was not the Prophet’s practice to recite qunut in it—meaning the Subh (Fajr) prayer—permanently. It is inconceivable that the Messenger of Allah ﷺ, every single dawn after rising from bowing, would say aloud, ‘O Allah, guide me among those You have guided…,’ with his companions continually saying amin, right up to his death, and yet this not become well-known in the umma, so that most of them, indeed the great majority of his companions—rather, all of them—should neglect it to the point that some of them would declare it an innovation. “It is self-evident that, had the Messenger of Allah ﷺ recited qunut every dawn and offered this supplication while the companions said amin, the umma would have transmitted it with the same profusion as they transmitted his audible recitation in that prayer, its rak‘a count, and its time. If it were possible for them to overlook the matter of qunut, it would likewise have been possible for them to overlook those other elements—yet there is no difference! “By the same reasoning we know that it was not his constant, uninterrupted practice to recite the basmala aloud five times each day and night, only for the majority of the umma to lose it and for it to remain hidden from them; this is absolutely impossible. Had it actually occurred, its transmission would have paralleled the transmission of the number of prayers, the number of rak‘as, the audible and silent recitations, the number of prostrations, the positions of the pillars, and their sequence. Allah is the granter of success. “The fair conclusion that satisfies the unbiased scholar is that he sometimes recited aloud and sometimes silently, that he performed qunut and at other times omitted it; his silence was more frequent than his audible recitation, and his abandonment of qunut more frequent than his performance of it. He only practiced qunut during calamities, in order to pray for a group…"