What is the ruling on persisting in qunut in the Fajr prayer without a legal cause?

The questioner : ... .

The Shaykh : ... in the Fajr prayer on a permanent basis without a legal cause, and that this is contrary to the guidance of the Prophet (peace and blessings be upon him). As for when there is a cause, then one makes qunut in all five prayers, according to the disagreement I mentioned earlier. However, qunut, as the questioner said, is not the qunut of witr but rather qunut is supplication with what is appropriate for the situation for which qunut was prescribed, as that was the guidance of the Messenger of Allah (peace and blessings be upon him).
Then the questioner said: If a person is a ma'mum, does he follow this imam by raising his hands and saying "Ameen" with him, or does he let his hands hang at his sides? The answer to that is that we say: Rather, he says "Ameen" to the imam's supplication and raises his hands following the imam, out of fear of disagreement. Imam Ahmad (may Allah have mercy on him) explicitly stated that if a man follows an imam who makes qunut in the Fajr prayer, he follows him and says "Ameen" to his supplication, even though Imam Ahmad (may Allah have mercy on him) does not consider the qunut in the Fajr prayer to be prescribed in the well-known view attributed to him. However, he (may Allah have mercy on him) granted a dispensation in that, meaning in following the imam who makes qunut in the Fajr prayer, out of fear of the disagreement that may lead to a division of hearts.
And this is what came from the Companions (may Allah be pleased with them). Indeed, the Commander of the Faithful, Uthman ibn Affan, in the last part of his caliphate, would complete the prayer in Mina during Hajj. Some of the Companions who objected to this, despite that, they would follow him and complete the prayer. It is reported from Abdullah ibn Mas'ud (may Allah be pleased with him) that he was asked: "O Abu Abd al-Rahman, how do you pray four rak'ahs with the Commander of the Faithful Uthman, when the Prophet (peace and blessings be upon him), nor Abu Bakr, nor Umar did that?" He said (may Allah be pleased with him): "Disagreement is evil".
And it remains in the statementThe questioner :"or he lets his hands hang on his thighs". The apparent meaning of his words is that he thinks the prescribed action after rising from ruku' is to place the hands on the thighs. And although some of the scholars said this, it is a weaker position. The correct position, which the Sunnah indicates, is that when the worshipper rises from ruku', he does with his hands what he did with them before ruku', meaning he places his right hand over his left hand above the chest. The evidence for that is the hadith of Sahl ibn Sa'd (may Allah be pleased with him) who said: And this is established in "Sahih al-Bukhari". His statement: covers all states of prayer, but the state of sujud is excluded because the hands are on the ground, and the state of sitting is excluded because the hands are on the thighs, and the state of ruku' is excluded because the hands are on the knees. In all other states, the right hand is on the forearm of the left hand, as this generality requires. This is the stronger opinion in this issue. Some scholars said: The Sunnah is to let the hands hang after ruku'. Imam Ahmad (may Allah have mercy on him) said: "He is given the choice between placing his right hand over his left or letting them hang". But following what the hadith of Sahl ibn Sa'd indicates is more preferable, which is to do with the hands after ruku' what he did with them before ruku'.
The issue is not whether this is the prescribed action or that, but the issue is the path taken by some of the striving brothers regarding this issue and similar issues of disagreement, where they thought the disagreement in them was great and they based loyalty and disavowal on that, so they would severely disapprove of those who disagreed with them in this matter. There is no doubt that this is a path contrary to what the Companions (may Allah be pleased with them) were upon and what the scholars said regarding issues of ijtihad where ijtihad is permissible, that one does not disapprove of a person in them, because the statement of each person is not a proof against others, except the Infallible Muhammad (peace and blessings be upon him).
Therefore, on this occasion, I advise my brothers whom Allah has guided to righteousness and the correct direction and who are eager to follow the Sunnah, not to make this disagreement a cause for division of hearts and tyranny with tongues against others, and eating the flesh of people and striking the opinions of scholars against each other. For in that is great evil and corruption. And we, praise be to Allah, are very pleased with what the youth in the entire Muslim community have been doing in terms of turning to Allah (Mighty and Majestic) and righteousness. But we ask Allah to unite them on the word of truth.

The questioner : O Allah, amen.

The Shaykh : And on following wisdom in what they enjoin and forbid, and on avoiding violence and harshness when disagreeing with others. For the Prophet (peace and blessings be upon him) commanded gentleness and said . And violence may cause what they call a reaction from the other side, so pride in sin takes him and he hates the truth because of the path taken by the one who calls to the truth. And Allah (Glorified and Exalted is He) says in His Book .
We ask Allah to unite our word on the truth in the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him).

The questioner : May Allah bless you. Your Eminence, the Shaykh.