Shaykh Salih al-Ja’fari (may Allah be pleased with him) said:
Al-Bukhari narrated that the Prophet (peace and blessings be upon him and his family), when the Companions asked him too many questions, became angry and said, “Allah has disliked three things for you: ‘He said’ and ‘It was said,’ too many questions, and the squandering of wealth.”
‘He said’ and ‘It was said’ is speech that has no benefit. And too many questions: is regarding things that are of no benefit. As for asking about beneficial things, which both the questioner and the one being questioned benefit from, it is like for example when someone asks about the qunut and its conditions and rulings in the schools of thought. The answer would be:
Imam Abu Hanifa: Would not do qunut in the Morning (aka Fajr) prayer, but would do qunut in the Witr prayer, before the ruku’, and silently.
Imam Shafi’i: Would do the qunut in the Morning prayer, loudly, after raising from ruku’.
Imam Malik: Would do qunut silently after the recitation of the Fatiha and the surah after it, before the ruku’.
If a Maliki prays behind a Shafi’i, he should follow him in saying “ameen.”
If a Shafi’i prays behind a Maliki, he should do qunut silently behind the Maliki.
[What if One Forgets the Qunut?]
Whoever leaves the qunut, his prayer is correct, and should not pray the prostration of forgetfulness (sujud sahw) for leaving it. If he prays and forgets the qunut, and then prays two prostrations of forgetfulness before the salam (i.e. the end of the prayer), his prayer becomes invalid, even if he is unaware of the ruling, because qunut is simply recommended (mustahab). But if he did the salam first and then prayed two prostrations of forgetfulness after, his prayer is not invalidated, because he would have finished his prayer before then.
The word “qunut” means: supplication (du’a). Allah (most high) said: “She was from the people of qunut” (66:12), meaning: the people of supplication.
The Evidences of Qunut:
It has been narrated that the Prophet (peace and blessings be upon him and his family) prayed the Morning prayer and did qunut before the ruku’, as has been narrated from Anas (may Allah be pleased with him). Imam Malik (may Allah be pleased with him) acted upon this.
It was also narrated that he (peace and blessings be upon him and his family) prayed the Morning prayer and did qunut after the ruku’, loudly. Imam Shafi’i acted upon this.
It was also narrated that he (peace and blessings be upon him and his family) prayed the two rak’a of the Morning prayer and did not do qunut. It was also narrated that the Messenger of Allah (peace and blessings be upon him and his family) would do the qunut in the Witr prayer before the ruku’. Imam Abu Hanifa acted upon this.
Some Shafi’is do qunut in Ramadan in the Witr prayer, in imitation of Imam Abu Hanifa.
[Shaykh Salih al-Ja’fari, The Friday Lessons, vol. 1, pp. 133-4.]
The Qunut of Shaykh Ahmad ibn Idris
Shaykh Ahmad ibn Idris would do qunut in both the Witr and Fajr prayers.
For the Witr prayer he would recite in the First rak’a after the Fatiha: Al-A’laa (Sura 87), and in the second after the Fatiha, Sura al-Kafirun (Sura 109), and in the third after the Fatiha, Al-Ikhlas and the mu’awwidhatayn (Suras 112-114), and the final two ayas of al-Baqara “aamanar-rasoolu…” (2:285-6). Then he would do qunut before the rak’a, raising his hands. Sometimes he would do his qunut silently so that the people behind him can all pray for their particular needs. And sometimes he would do the qunut after the ruku’.
He would do qunut in the Witr with the du’a that the Messenger (peace and blessings be upon him and his family) taught to his grandson al-Hasan (may Allah be pleased with him), which is, “Oh Allah guide us among those you have guided, etc..”
For the Fajr prayer, he would do qunut with one of the du’as of his own Ahmadiyya path.
[Summarized from Muhammad ibn Ali al-Idrisi, Risalat al-Awrad al-Idrisiyya, pp. 8-10.]