Is it from the Sunnah to conclude the du'a of qunut with the salutation and blessings upon the Prophet Muhammad (peace and blessings be upon him)?

The questioner : ... regarding the topic of sending salutations upon the Ummi Prophet (peace and blessings be upon him) ...?

The Shaykh : No, what I said was two things:
The first thing: what was mentioned regarding the description of the prayer in the footnote below, that the Messenger (peace be upon him), when he taught al-Hasan ibn 'Ali ibn Abi Talib the du'a of qunut: to the end of it, al-Nasa'i added in a narration at the end of the hadith: - Pay attention now and listen - This addition that al-Nasa'i narrated in the hadith of the qunut that the Messenger taught al-Hasan is not authentic, and I based my comment in the description of the prayer on that, that it is not prescribed to send salutations in the qunut because the hadith is not authentic, and I quoted a statement by al-'Izz ibn 'Abd al-Salam in this regard, and he explicitly states that sending salutations upon the Messenger in the qunut is a religious innovation.
Then days came and went, and we came upon the book *Fadl al-Salah 'ala al-Nabi* (The Virtue of Sending Salutations upon the Prophet) by the Qadi Isma'il ibn Ishaq al-Maliki, the hadith scholar, exegete, and hafiz, and we authenticated the book and published it, praise be to Allah, and lo, he narrates at the end of his treatise with a strong chain from Abu Ma'adh, who used to lead the people in the tarawih prayers in Ramadan during the time of 'Umar (may Allah be pleased with him), and he used to conclude the qunut by saying: "And may Allah send blessings and peace upon Muhammad the Ummi Prophet, and upon his family and his companions." And we, by the grace of Allah the Exalted, as you know, do not cling stubbornly to an opinion or a statement; if its error becomes clear, we quickly turn away from it. So when I summarized the description of the prayer in the small known part, *Takhrij Sifat al-Salah* (Summary of the Description of the Prayer), I seized the opportunity and mentioned this formula in the qunut, and I relied on that not on the weak hadith of al-Nasa'i, but on this athar (report) that was practiced openly during the time of 'Umar ibn al-Khattab (may Allah be pleased with him).

The questioner : So it is established in every qunut?

The Shaykh : Yes, in every qunut.

The questioner : In the *Mustadrak*, when you said: when a calamity occurs in the du'a of qunut, the imam begins to say:

The Shaykh : This is not the du'a of the calamity.

The questioner : You said the qunut for the calamity.

The Shaykh : Yes, but you brought the example: O Allah, guide me; and this is the du'a of qunut in the witr.

The questioner : Does it not begin with this?

The Shaykh : This is what we say.

The questioner : This is a question: What is the difference between the formula of the qunut for the calamity and the qunut of the witr?

The Shaykh : May Allah bless you, the qunut of the witr has a transmitted text, and there is no transmitted text for anything else, such as "May Allah hear from those who praise Him, our Lord, and to You is praise," "Glory be to Allah, my Lord the Mighty," "Glory be to Allah, my Lord the Most High," which are transmitted. The qunut for the calamity is according to the calamity, meaning let those who are involved in innovation innovate a du'a that is appropriate to the incident that happened to the Muslims.

The questioner : And it does not begin with this in the qunut for the calamity.

The Shaykh : This has no relation to that.

The questioner : Between the five prayers.

The Shaykh : This is a mistake, this is a mistake. A common mistake.

The questioner : So he begins with any du'a, he chooses in the qunut for the calamity?

The Shaykh : He does not choose, it must be appropriate to the calamity, appropriate to the calamity.

The questioner : There is no transmitted text in it.

The Shaykh : Yes, there is no transmitted text.

The questioner : Okay, regarding the du'a for one's Muslim brother in his absence, in the hadith that the angels respond to him and say to him, "And for you is the like of it."

The Shaykh : Who made the du'a?

The questioner : If a Muslim makes du'a for his brother in his absence, is he written the reward or is he forgiven the same reward?

The Shaykh : Do you mean that the most accepted du'a is the du'a in the absence, so if a Muslim makes du'a for his Muslim brother in his absence, the angel says, "And for you is the like of that," do you mean this?

The questioner : Yes.

The Shaykh : What is your question now?

The questioner : The question is from the perspective of recommendation, it is a completion of the hadith that it is recommended for a person not to make du'a only for himself, but to make du'a for other Muslims.

The Shaykh : We did not deny this, but we say that the salutation, the salutation, you know, things are bound by a specific manner, this is first, and second, when a hadith comes that contradicts the form of the prayer of the Messenger (peace be upon him), as for it being said that the Muslim must not forget his Muslim brother in his absence, that he should make du'a for him, then this hadith is authentic and transmitted that he should make du'a for him.

The questioner : ...

The Shaykh : Yes, because it becomes a law between you and your Lord. Between you and your Lord.

The questioner : ... and we hear after the prayer a du'a which is: ... O Allah, forgive the Muslim men and Muslim women, is it not transmitted?

The Shaykh : Absolutely not, this is not transmitted, this was not transmitted except by the arrogant.