Is the qunut in the witr or in the Fajr prayer?

From northern Yemen, Al-Hudaydah, this message was sent by our brother 'Abd al-Ghayth Mashhur. Our brother asks in his message about two issues. The first, he says: Some people recite the qunut supplication in the second rak'ah of the Fajr prayer, while others recite it in the third rak'ah of the witr, because they pray the witr in three rak'ahs, but they say it after rising from the bowing. Who are the ones on the correct path? We ask for your guidance?
Answer: The witr is prescribed, and the qunut is prescribed in it. Its place is between the 'Isha' prayer and the dawn, meaning: the entire night from after the 'Isha' prayer until the dawn. This is the place for the witr. So if he prays one rak'ah and rises from the bowing, it is prescribed for him to supplicate with the qunut: "O Allah, guide us among those You have guided..." to the end of it.
And if he prays three or five or more than that, he prays the last rak'ah alone and says the taslim after every two; because of his saying (peace and blessings be upon him): So he prays two rak'ahs, two rak'ahs, and says the taslim. Then when he wants to finish, he prays one rak'ah before the dawn. He recites al-Fatihah: and recites with it: This is the best. And if he recites after al-Fatihah other than: there is no harm, but the best is: . Then he bows, then he rises after that and says: "Allah hears the one who praises Him" - if he is an imam or praying alone - "Our Lord, and to You is the praise." Then he recites the qunut: "O Allah, guide me among those You have guided, and heal me..." to the end of it.
And if he is the imam of a congregation, he says: "O Allah, guide us among those You have guided, and heal us..." to the end of it.
As for the Fajr, the qunut is not prescribed in it except for a cause; a calamity that befalls - the Fajr - the Prophet (peace and blessings be upon him) used to recite the qunut in it and in other obligatory prayers during calamities. If aggression occurred from some people against the Muslims, or if the lands of the Muslims were besieged, the Prophet (peace and blessings be upon him) would recite the qunut in the obligatory prayers, supplicating against them. The common practice was that he would recite the qunut in the Fajr in the last rak'ah. After he raised his head from the bowing, he would recite the qunut and supplicate against the enemy. He did this often, peace and blessings be upon him. Sometimes it would last a month, sometimes it would last forty days, and sometimes it would be less than that. Then he would stop and continue. So if a person or the Muslims supplicate in the Fajr prayer or other prayers in the last rak'ah after the bowing, if they supplicate for the Muslims, such as the Afghan mujahideen, they supplicate for them for victory, and against their enemy for defeat, there is no harm. But it should not be done sometimes and sometimes until victory is achieved.
As for what some people do of continuing the qunut in the Fajr permanently, permanently, even without a calamity befalling, this is disliked and should not be done; rather, it is an innovation according to the correct opinion of the scholars; because the Messenger (peace and blessings be upon him) did not do it in a continuous manner, but rather he did it for the reasons we mentioned, which is the existence of a calamity that befalls the Muslims and harms them.
And what indicates this meaning is what is established in the authentic hadith from the narration of Sa'd ibn Tariq ibn Ashim al-Ash'ari from his father, that he said to his father Tariq: "O my son," meaning: O my son, something new has happened, meaning: the innovation of the qunut in the Fajr, meaning: for other than calamities. Ahmad (may Allah have mercy on him) narrated it in his Musnad, and al-Tirmidhi, al-Nasa'i, Ibn Majah, and others, with an authentic chain, from Sa'd ibn Tariq al-Ash'ari from his father.
So this authentic hadith is an apparent proof against the permissibility of the qunut in the Fajr in a continuous manner. It is only prescribed in the Fajr and others when a calamity befalls the Muslims, such as the calamity of the Afghans. There is no harm in supplicating; rather, it is prescribed to supplicate from time to time. This is what is prescribed.
And some of the scholars held that it is recommended in the prayer absolutely. This is an opinion that has a doubt regarding the qunut of the Prophet (peace and blessings be upon him) in calamities. They thought it is recommended permanently, and they relied on weak hadiths that came in it: But they are weak hadiths that are not authentic from the Prophet (peace and blessings be upon him). So whoever thought them authentic acted upon them.
So what should be done is to leave that; because the hadith of Sa'd ibn Tariq from his father is authentic and explicit in that. It should be that the imams in such a case do not do it except in a specific manner during calamities. Yes.
The presenter: May Allah reward you.