Sheikh Sulaymān Ar-Ruhaili waffaqahullah said while speaking about the constant qunūt (supplication) in the Fajr prayer:

"The early Salaf had differing opinions on this matter, and there are transmitted reports and well-known statements regarding it. I have researched this issue and concluded that performing qunūt in Fajr regularly is not legislated; rather, in my view, it is an innovation. If I were to practice it, I would consider myself to be committing an innovation. However, I do not criticise those who perform qunūt if they are convinced that it is legislated. I do not censure them, nor do I refuse to pray behind them, nor do I make this issue a cause for dispute, division, or contention. Engaging in scholarly research and academic discussion is beneficial, but partisanship, discord, and labelling others as innovators or followers of the Sunnah based on this issue is not appropriate. This is precisely what our teacher, Shaykh Ibn Bāz (may Allāh have mercy on him), emphasised regarding the issue of qunūt in Fajr. He clarified that the stronger view, and Allāh knows best, is that it is neither established nor legislated. However, this should not be a point of dispute and division, especially since the salaf themselves differed on the matter. When the salaf have disagreed on an issue, it allows for a degree of flexibility, and thus, disputes and divisions over it should be avoided. That being said, a person must still examine the evidence, weigh the opinions, and follow what they believe to be the stronger view. It is reported that Imam Aḥmad (may Allāh have mercy on him) was asked whether one should pray behind an imam who performs qunūt in Fajr. The question presupposes that a person does not practice qunūt, but what if they find themselves behind an imam who does? Imam Aḥmad responded by saying: “Would you not pray behind Imam Ash-Shāfi‘ī?”—indicating that Imam al-Shāfi‘ī was known to hold the view that qunūt in Fajr is a constant practice. In other words, if one were to encounter Imam Ash-Shāfi‘ī leading the prayer, would they refuse to pray behind him simply because he considered qunūt to be legislated? Certainly not. Thus, the issue is not about whether one should pray behind such an imam; that is a settled matter—one should pray behind him. Rather, the question is whether the follower (ma’mūm) should also perform qunūt when the imam does. Some scholars say yes, as a matter of following the imam in an issue where the salaf differed. Our teacher, Shaykh Ibn ‘Uthaymīn (may Allah have mercy on him), also affirmed this view. He held that if a person prays behind an imam who believes qunūt in Fajr is Sunnah, then they should follow him in doing so, based on the general statement of the Prophet ﷺ: “The imam is appointed to be followed.” Other scholars, however, say that one should not perform qunūt along with the imam, but should still complete the prayer behind him. In this case, when the imam performs qunūt, the follower remains silent and does not participate. In my view, the matter requires further distinction: If the follower believes that qunūt in Fajr is an innovation (bid‘ah), then they should not perform it with the imam. They should pray behind him but refrain from qunūt because they consider it an innovation, and one should not engage in what they believe to be an innovation, even if the imam does. However, if the follower merely believes that qunūt in Fajr is not a Sunnah but does not go so far as to consider it an innovation, then they may follow the imam in performing it, as the issue remains a matter of scholarly difference..." [end quote] The same applies with Qunūt Witr.