“How clear‐cut the proof would be, had the report been sahih or even hasan; yet one may not rely on this Abd Allah, even though al-Hakim declared his hadith on qunut sound.” Al-Hafiz adds: “Al-Hakim said: ‘Sound.’ That is not the case; it is weak on account of Abd Allah. Had he been trustworthy, the hadith would have been sahih, and citing it would have been more appropriate than citing the report of al-Hasan b. Ali concerning the witr qunut.” There is another report: al-Bayhaqi (3/210) transmits it through Abd al-Rahman b. Hurmuz, from Burayd b. Abi Maryam, from Ibn Abbas with a similar wording. This report too is defective; its flaw is this very Abd al-Rahman. Al-Hafiz (3/429) notes: “His status still needs clarification.” Ibn Hibban remarks: “The mention of the dawn prayer is not reliably preserved” (Nayl, 3/37). Given that no authentic hadith establishes this supplication in the fajr qunut, the correct view is that the fajr qunut has no fixed formula to be recited consistently; rather, one supplicates with words suited to the specific situation or calamity. The same principle applies to the other five daily prayers. Among the curiosities of divergent fiqh is that this supplication should be transferred from the witr qunut to the fajr qunut—so held by the Shafiʿis—while the Hanafis omit it from witr and instead adopt the supplication ʿUmar used to recite in the fajr qunut: “Allahumma, inna nastaʿinuka wa nastaghfiruka …” and then move that to witr. Thus one group is at one extreme and the other at the opposite. If it is asked: What is your proof that ʿUmar used to recite it in the fajr prayer?