The Meaning of "We Seek Refuge in You from You," "Grant the Wrongdoers to the Righteous," and the Invocation of the Prophet in the Qunut

Question : He also asks about the saying of the imam, "We seek refuge in You from You," and likewise their saying, "Grant the wrongdoers among us to the doers of good." Is it permissible to send blessings upon the Prophet (peace and blessings be upon him) at the end of the du'a' of qunut?

Answer : Yes. As for the supplicant's saying, "We seek refuge in You from You," this falls under the category of entrusting the matter to Allah the Exalted and Majestic, for the matter is from Allah to Allah. Thus, he seeks refuge in Allah from Allah the Exalted and Majestic. It is like His saying, "There is no refuge from You except in You." Just as a person flees from Allah to Allah, so he seeks refuge in Allah from Allah. Allah, Glorified and Exalted is He, decrees good by His grace and decrees evil by His wisdom. So he seeks refuge in the pleasure of Allah from His anger, and he seeks refuge in Allah from Allah the Exalted and Majestic, meaning he seeks refuge in good from evil. This is the meaning of his saying, "We seek refuge in You from You." Its parallel in the kings of this world is if you were to say to a king, "I take refuge in your face," where the king is the one who intends to punish you, for example. You say, "I take refuge in your face," meaning that I flee from you to you. This is the meaning of his saying, "We seek refuge in You from You."
As for "Grant the wrongdoers among us to the righteous," if this is authentic, for I do not know if it is authentic from the Salaf, but if it is authentic, the meaning is "Grant the wrongdoers to the righteous." That is, we gather a group of people who are wrongdoers and righteous, so the righteous intercede for the wrongdoers. It is as if you interceded with a king for a person and said, "Give me my family," meaning by my face and for my sake. So the meaning of "Grant the wrongdoers to the righteous" is to make the righteous intercessors for the wrongdoers. As for invoking blessings upon the Prophet (peace and blessings be upon him) at the end of the du'a and the qunut, the scholars have explicitly stated this, and they cited as evidence the generality of the hadith: "Supplication is suspended and you invoke blessings upon your Prophet." So if a person invokes blessings upon the Prophet (peace and blessings be upon him) at the end of the qunut, there is no harm. And if he leaves that and restricts the invocation to the Prophet (peace and blessings be upon him) at the end of the tashahhud, there is no harm, because the invocation is a single act.