The Ruling on Qunut in Fajr and the Number of Recognized Schools of Jurisprudence

Question:
This is a message from a listener: Majhub Ali Hasan from Riyadh. He says: We are a group of citizens of Arab countries working in the Kingdom, and we have a mosque at our workplace where we perform all the prayers. However, our imam has a habit of raising his hands for a long supplication after the second rak'ah of the Fajr prayer, and the ma'mums also raise their hands behind him. After the supplication, he prostrates to complete the prayer. Since most of the worshippers argue about this issue, and most of them consider it incorrect and not permissible because they did not do so in the two Holy Mosques, which are the standard and the model, when we informed the imam of this, he told us that that is not considered evidence. We ask for clarification of the truth, and doubts remain among the worshippers regarding this issue. Our imam says to us when we tell him this: "The schools of jurisprudence are numerous, reaching one thousand and six hundred schools in Islam." What is your opinion on this issue?
May Allah reward you.

Answer:
There is no doubt that what the imam did is something some scholars have said, and it is called qunut, which is the supplication made after bowing in the second rak'ah of Fajr. This is the view of some scholars, such as the Shafi'is (may Allah have mercy on them), and it is a well-known position in Islam. They argue with some hadiths reported from the Prophet (peace and blessings be upon him): "That he used to make qunut until he departed this world in the morning prayer."
However, the correct opinion in this matter is that it is not prescribed except for emergencies. If an emergency befalls the Muslims from an enemy that has descended upon them, then there is no harm in their performing qunut, rather, qunut is prescribed for them for a specific period, after which they leave off the qunut. This is because the Prophet (peace and blessings be upon him) used to perform qunut in emergencies for a specific time, and then he would leave it off (peace and blessings be upon him). Anas (may Allah be pleased with him) said:"The Prophet (peace and blessings be upon him) did not perform qunut except when he supplicated for a people or against a people," and "He (peace and blessings be upon him) performed qunut for a month, supplicating against certain Arab tribes, and then he left it off (peace and blessings be upon him)."
As for the hadith: "That he used to make qunut in the morning prayer until he departed this world," it is weak, as the scholars have explained.
And it is established in another hadith, from the hadith of Sa'd ibn Tariq ibn Ashim al-Ash'ari, that he said to his father: "O my father, you prayed behind the Messenger of Allah (peace and blessings be upon him), and behind Abu Bakr, 'Umar, 'Uthman, and 'Ali; did they make qunut in Fajr?" His father said to him: "O my son, you are a latecomer to this matter."
So Tariq (may Allah have mercy on him), who was a noble Companion, made it clear that the qunut of Fajr is an innovation, and that it should not be done. This is the stronger of the two opinions. The believer should seek in his prayers and in his other deeds what conforms to the Sunnah and the Noble Book, and the sayings of the recognized scholars. This opinion is the stronger one: that qunut should not be done.
Except when supplicating for a people or against a people in emergencies, such as making qunut supplicating for the mujahideen in Afghanistan, and against their enemies for some time, and then leaving it off.
As for continuing to perform qunut after bowing in the second rak'ah of the Fajr prayer permanently, the correct view is that this is not prescribed. Even if some of the Shafi'is and others have said it is, the correct view is that it is not prescribed. And Allah (Glorified and Exalted is He) said:: [Surah al-Nisa: 59] And if we refer this matter to the Sunnah, we find in it an indication that this is not prescribed.
So the imam should leave that off and not do it, acting in accordance with the correct Sunnah and following the rest of the scholars in this chapter. Especially in this land, for the imams in this land do not make qunut in Fajr, taking hold of the correct Sunnah which we have explained to you, O questioner.
As for the imam's statement that there are one thousand and six hundred schools in Islam, this is a statement involving recklessness, and a statement that should not be made. For not every school that exists is considered in Islam. There are invalid schools, and this is an ugly exaggeration. The imam should not say such a thing. Not every school whose claimant claims it is an Islamic school is accepted. Schools that do not conform to the Book and the Sunnah are not considered.
And the famous schools are four: the Shafi'is, the Hanafis, the Malikis, and the Hanbalis. They are great imams and scholars, and their schools became famous and scholars were attributed to them, so they became famous for that. Also attached to them is the school of the Zahiris, which is well known. These are well-known schools. What they differed on in matters is referred to the Book and the Sunnah. Each one may err, may make a mistake in some matters. So what they differed on (may Allah have mercy on them) is referred to the Book and the Sunnah. What conforms to the Quran or the correct Sunnah must be taken, and what contradicts it must be left, whether it conforms to the school of Malik, or the school of Abu Hanifa, or al-Shafi'i, or Ahmad, or the Zahiris. This is the truth.
As for the other schools of jurisprudence to which this imam refers, they are not to be relied upon, nor should one pay attention to them. Rather, the believer should not pay attention to any schools other than these. These schools are the ones known among the people of the Sunnah, known for their uprightness, seeking of the truth, and absence of deviation and religious innovation. As for the other schools, their followers have religious innovations and deviations among them that necessitate suspending the adoption of their schools and not looking into them, out of fear of their evil and innovation. However, these five known schools—the Zahiri school and the four schools—concern themselves with the Sunnah and the Book, and they concern themselves with the statements of the Companions (may Allah be pleased with them)and those most beloved to them. They do not have the religious innovations that others have. Therefore, the scholars were satisfied with them and considered them valid Islamic schools of jurisprudence. However, in matters where they disagreed, the reference is to the Book and the Sunnah, and it is presented to the speech of Allah and the speech of His Messenger (peace and blessings be upon him). Whatever agrees with them or one of them must be adopted, and whatever contradicts it must be left.
And if we refer the permanent qunut in Fajr to the Book and the Sunnah, we do not find in them anything indicating its prescription. Rather, what indicates in them is what came in the hadith of Tariq ibn Ashim, which indicates that this qunut is not prescribed on a permanent basis. Rather, it is prescribed in emergencies, in supplicating against the enemies of Allah, and in supplicating for the mujahideen in the path of Allah for victory at a specific time, the time of need, and then it is stopped and held back, and not continued. May Allah grant everyone success and guidance. Yes.

The presenter: Amen, O Lord of the worlds. May Allah reward you with the best reward.