DUA E QUNOOT FOR ISHA WITR PRAYER & ITS METHOD

DUA E QUNOOT FOR ISHA WITR PRAYER & ITS METHOD

DEFINATION OF QUNOOT :

According to the definition of the fuqaha’,Qunoot  “is the name of a du’aa (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer (before or after ruku depending upon the type of Qunoot prayer)

DESCRIBING DUA E QUNOOT, ITS TYPES, RULINGS AND METHOD 

Before we proceed with the Qunoot, those who first want to read/learn about how to pray Isha'a witr in accordance to sunnah please visit : 

http://the-finalrevelation.blogspot.com/2012/07/how-to-pray-isha-witr-as-per-sunnah.html

Which raka'at is the Dua Qunoot recited in?

1. The dua qunoot is to be recited in the last raka'at of our prayer

TYPES OF DUA QUNOOT AND THEIR DESCRIPTION

(i) Qunoot e Nazilah (Dua of the calamity - fardh salah)

(ii) Qunoot e witr (or the general Qunoot - isha'a witr )

Qunoot e Nazilah (Dua of the calamity - fardh salah) :

The Prophet (blessings and peace of Allaah be upon him) offered supplication (dua) at times of calamity on a number of occasions (in fardh salah only) , and his supplication was appropriate (or related ) to the calamity for which he was praying the Qunoot. For Qunoot e nazilah the proven sunnah from rasool (s.a.w) and his sahabas (r.a.a) is that one has to make his qunoot (dua/supplication) specific to the calamity befallen upon the Muslims or the situation and this qunoot (dua) is recited after getting up from the rukoo in the last raka of any or all fardh salah. 

Narrated by Abi Huraira : The Prophet used to invoke Allah in his prayer, "O Allah! Save 'Aiyash bin Abi Rabi'a and Salama bin Hisham and Al-Walid bin Al-Walid; O Allah! Save the weak among the believers; O Allah! Be hard upon the tribe of Mudar and inflict years (of famine) upon them like the (famine) years of Joseph."

[Ref: Sahih Bukhari, Vol. 9, Book no. 85, hadith no. 73]

When he (s.a.w) prayed against some of the Arab tribes because of the severity of their enmity towards Allaah and His Messenger, he said: “O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.”

[Ref: Narrated by Muslim (675)]

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr prayer, when he said: Sami’a Allaahu liman hamidah in the last rak’ah (i.e after getting up from rukoo in the last rakah), praying against some tribes of Banu Sulaym, and against Ri’l, Dhakwaan and ‘Usayyah, and those who were behind him said Ameen.

[Ref: Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma’aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood

 He(s.a.w) said: “O Allaah, curse Banu Lihyaan, Ri’l, Dhakwaan and ‘Usayyah, for they have disobeyed Allaah and His Messenger.”

[Ref: Sahih Muslim 679]

Ibn ‘Umar heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say, when he lifted his head from bowing in the second rak’ah of Fajr: “O Allaah, curse So and so, and So and so, and So and so,” after he said Sami’a Allaahu liman hamidah, Rabbana wa laka’l-hamd

[Ref: Sahih Bukhari 4070]

Raising the hands (to make dua) during the Qunoot e Nazilah

The Prophet (sallallaahu 'alayhe wa sallam) used to raise his hands in his qunoot an-naazilah, supplicating against people. 

[Ref: Saheeh: Ahmad 3/137, al-Mu'jam as-Sagheer, and al-Bayhaqee in Dalaa'il an-Nubuwwah and as-Sunan al-Kubraa. See also: Irwaa' al-Ghaleel (2/181)]. 

Hence Qunoot e Nazilah is the Qunoot (supplication) made during the times of calamity or distress or need. This type of qunoot (i.e Qunoot e nazilah) is made during fardh salah and the Qunoot has to be said after getting up from the rukoo in the last rakat of any fardh prayer. One should raise his hands during supplication (qunoot e nazilah) 

Dua e Qunoot for Nazilah : 

As stated above the prophet (s.a.w) used to keep the qunoot e nazilah specific to the situation and so did the sahabas. The prophet (s.a.w) used different dua's and wordings at different situations. Also, dua is something which is not restricted (except when ordered specifically by the prophet) and one can make any dua (qunoot) during the qunoot e nazilah. However, from a narration we learn tht the second rightly guided khalifa - Umar Ibn Al Khattab (R.a) recited the below dua when he supplicated against the kuffars :

اللهم إنا نستعينك , ونؤمن بك , ونتوكل عليك , ونثى عليك الخير , ولا نكفرك اللهم إياك نعبد ولك نصلى ونسجد , وإليك نسعى ونحفد , نرجو رحمتك , ونخشى عذابك , إن عذابك الجد بالكفار ملحق , اللهم عذب كفرة أهل الكتاب الذين يصدون عن سبيلك

Translation : O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allaah, punish the infidels of the People of the Book who are preventing others from following Your way

[Ref: Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani in al-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar]

Here is an example of Qunoot e naazilah in the voice of Shaikh Mishary with Arabic + English transliteration and translation. Click here

Qunoot e witr (or the general Qunoot - isha'a witr ) 

Qunoot e witr is the dua which is said during the regular Isha'a witr prayer. it is also a supplication which one makes during the last rakat of the witr prayer. the Dua to be said in Qunoot e witr is not the same as Qunoot e nazilah because this is a general dua and not a dua made specifically for a calamity and its likes.

The version (of the qunoot witr) which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:

Translation : "O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You.”

[Ref : Narrated by Abu Dawood, Kitaab al-Salaat, Hadeeth 1425 (Arabic) or Book 8, 1420 (English); al-Nasaa’i, 1725; classed as saheeh by al-Albaani in al-Irwa’, 429]

We can add any dua to the above dua e qunoot taught by rasool (s.a.w) because dua is something which is not restricted and a slave can make as much dua as he likes. you may recite any duas from the glorious Quran or from the hadith or you may visit the below link to learn some more duas which you could add to your qunoot during your witr :

There is another famous dua which the hanafi's recite in their isha'a witr. this dua is not proven as a sunnah from rasool (s.a.w) but the meaning is beautiful. However, one may or can recite this dua after reciting the qunoot taught by rasool (s.a.w) to hassan (r.a) because it is better to first recite what the prophet (s.a.w) taught and then what we wish to. this dua can be viewed from the link below : 

Link to the dua : Allahumma inni nas taenuka wa nastaghfiruka...cont

Should we directly start reciting the dua e Qunoot ?

Some scholars like Imaam al-Nawawi (r.h) and others said in al-Adhkaar, p 176 that it is Mustahab (Highly Recommended) whereas some other scholars consider it to be compulsory to Praise Allah first and then send Blessings (Durood Ibrhaim or the likes of it) upon the Prophet (s.a.w) and then ask or supplicate whatever one wants because of the Following Hadiths :

1) It is narrated from Faddaalah ibn ‘Ubayd (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) heard a man making du’aa’ in his prayer without glorifying Allaah or sending blessings upon the Prophet (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘This man is in a hurry.’ He called him and said to him or to someone else, ‘When anyone of you makes du’aa’, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (peace and blessings of Allaah be upon him), then let him pray for whatever he wants.’”

[Ref: Abu Dawood (1481) and al-Tirmidhi (3477) , Sunan Al Nasaee (1284)]

2) Umar (may Allaah be pleased with him) said: “Du’aa’ is detained (stopped) between the heavens and the earth and no part of it is taken up until you send blessings upon your Prophet (peace and blessings of Allaah be upon him).”

[Ref: Narrated by al-Tirmidhi, 486, Hasan by Shaikh Albaanee in Saheeh at-Tirmidhi 403; Also recorded by Abu Bakr Ibn al-Arabi al Malaki in his Aridat al-Ahwadhi bi-Sharh Sahih al-Tirmidhi 1/472; Al-Mundhari recorded this in Targheeb wa Tarheeb 2/406 grading the hadeeth to be hasan; As-Shawkaani in Tuhfadh al-Zaakareen58; Ibn Katheer in Musnad al-Farooq 1/176 graded this to have a Jayyid Isnaad ]


End the dua qunoot by sending blessings on the prophet (s.a.w) 

Because it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.

[Ref: See Tasheeh al-Du’aa’ by Shaykh Bakr Abu Zayd, p. 460]

The Dua Qunoot should be said before rukoo or after rukoo?

There is a valid difference of opinion amongst scholars regarding this topic. However to summarize, most of the scholars say one can make the dua either before the rukoo or after the rukoo and both are permissible.

The reasons scholars give regarding the permissibility of saying the qunoot after rukoo in Isha'a witr is the general evidence that rasool (s.a.w) used to say the qunoot e nazilah in fardh prayer after rukoo and also because there are certain ahadith and athar from the sahabas (but they are weak according to muhadiths ). Another principle based on which they grant it permissible is that 

"Whatever is established for the naazilah qunoot (performed in the obligatory prayers) is also acceptable for the qunoot of witr prayer. This is supported by the principle that whatever is allowed in an obligatory act is also allowed in an optional act, unless there exists specific evidence to prohibit it. "

The second option and the better or safer option is that Qunoot e witr should be recited before the rukoo only. This is because there is no specific sahih/hasan hadith which indicates that rasool (s.a.w) or the sahabas (r.a.a) (during their normal Isha'a witr prayer) recited the qunoot after rukoo. Rather what is proven from the sahabas (r.a.a) is that thr isha'a witr qunoot is recited before the rukoo itself.

Narrated by 'Asim Ahwal : I asked Anas bin Malik about the qunut. Anas replied, "Definitely it was (recited)". I asked, "Before bowing or after it?" Anas replied, "Before bowing." I added, "So and so has told me that you had informed him that it had been after bowing." Anas said, "He told an untruth (i.e. "was mistaken," according to the Hijazi dialect). Allah's Apostle recited qunut after bowing (i.e qunoot e nazilah) for a period of one month." Anas added, "The Prophet sent about seventy men (who knew the Quran by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah's Apostles (but the Pagans broke the treaty and killed the seventy men). So Allah's Apostle recited qunut for a period of one month asking Allah to punish them."

[Ref: Sahih Bukhari, Volume 2, Book 16, Number 116, Abu Awaanah (2/285), Daarimee (1/374), Sharh Ma’anee al-Aathaar of Tahaawee (1/143), Sunan al-Kubraa (2/207) of Baihaqee and Musnad Ahmad (3/167)]

In Musannaf Ibn Abi Shaybah it is mentioned that for this very reason the Sahaaba-e-Kiraam (radhiallahu anhum) used to recite the qunoot before ruku.

Also, It is narrated from Ubayy Ibn Ka’ab RadhiAllaahu Anhu who said, “Verily when the Messenger of Allaah (Sallalahu Alayhee Wasallam) prayed the Witr, he would recite the Qunoot before the Rukoo.”

[Ref: Ibn Maajah (no.1182), Sunan an-Nasaa’ee (3/235 no.1700), Sunan Daarqutnee (2/31 no.1644), Dhiya Maqdisee has also transmitted this in al-Mukhtarah Imaam al-Albaanee authenticated it refer to Saheeh Ibn Maajah (no.970) and Irwaa ul-Ghaleel (no.462)]

Alqamah narrates “Abdullaah ibn Masood RadhiAllaahu Anhu and the companions of the Messenger of Allaah (Sallalahu Alayhee Wasallam) would recite the Qunoot in the witr before the rukoo.”

[Ref: Musannaf ibn Abee Shaybah (2/306), Allaamah Muhammad Naasir ud deen authenticated this narration and said it chain was Saheeh according to the conditions of Imaam Muslim see Irwaa ul-Ghaleel (2/166). Haafidh Ibn Hajr also authenticated it and said it is Hasan in ad-Diraayah (1/94)]

REFUTE TO SOME NARRATIONS QUOTED IN FAVOR OF RECITING QUNOOT E WITR AFTER RUKOO

حَدَّثَنَا قَبِيصَةُ , حَدَّثَنَا سُفْيَانُ , عَنْ أَبِي عَلِيٍّ هُوَ جَعْفَرُ بْنُ مَيْمُونٍ

بَيَّاعُ الأَنْمَاطِ , قَالَ : سَمِعْتُ أَبَا عُثْمَانَ ، قَالَ : " كَانَ عُمَرُ يَرْفَعُ يَدَيْهِ

. " فِي الْقُنُوتِ

(I) Qabeesah (bin Uqbah) narrated to us, Sufyaan (Ath-Thawri) narrated to us, from Abu Ali who is Ja’far bin Mamoon, narrated from a blanket seller, he said, I heard Abu Uthman saying that: Umar (bin al-Khattab) used to raise his hands in Qunoot [Juzz Al Rafayaden Hadith 97 or 82]

1. Firstly this narration does not specify which kind of Qunoot i.e Qunoot e nazilah or qunoot e witr. 

2. Secondly this narration is weak due to the Narrator Ja’afar Ibn Maimoon who is considered to be weak according to the majority of the scholars of Hadeeth. 

3. Thirdly,  according to the categorisation of this Hadeeth by Imaam Ibn Abee Shaybah he understood this narration pertaining to the Qunoot of the Fajr prayer and hence has therefore categorised this Hadeeth to be placed under the chapter heading The Qunoot for the Fajr. (refer to Imaam Ibn Abee Shaybahs Musannaf (2/316 no.7040)

(II) There is a narration from Hasan RadhiAllaahu Anhu in Mustadrak al-Haakim (3/172) and Imaam Baihaqees Sunan al-Kubraa (3/38-39) which establishes the Qunoot after the rukoo however this is weak according to some scholars of hadeeth whereas others like the late Albanian Hadeeth Master Muhammad Naasir ud deen authenticated it and graded it Hasan. This may be understood due to the text of the aforementioned hadeeth as the hadeeth has been narrated via other chains and hence him grading it Hasan.


VERDICTS OF THE SALAF 


Imaam Tirmidhee said the people of knowledge have differed with regards to the Qunoot of the Witr Abdullaah ibn Masood RadhiAllaahu Anhu opined it should be read before the rukoo and this is position of some of the people of knowledge like Sufyaan ath-Thawree, Ibn al-Mubaarak and Ishaaq (ibn Rahawaihah) and the people of Koofah. [Sunan Tirmidhee, Chapter what is said with regards to the Qunoot for the Witr (1/106)]

Allaama Ibn Hajar (R.A.) writes in his commentary on Bukhari, Fath al-Bari that after analysing all these narrations we learn that it was the normal practice to recite the qunoot before ruku. However on certain occasions (such as the befalling of a calamity, etc.) the qunoot would be recited after ruku.[Ref: Fath ul Bahri vol. 1, pg. 291]

WIll transcribe more soon. 

Hence in order to follow what is safe or what is better as proven by the sahaba (r.a.a), one should recite his qunoot e witr before the rukoo

Should hands be raised during dua (qunoot e witr) ?

Raising the hands here implies that the palm is pointed or kept towards the sky for making dua. This is again a topic upon which scholars have differed. some say it is mustahab (recommended), some say it is allowed and some say it is better not to do so. 

Those who support raising the hands for dua being  permissible bring forward the following evidences :

1. From Ibn Mas’ood that he used to raise his hands in the Witr then after that hewould lower them.’

[Ref: chain Hasan – Collected by Abdur Razzaq (4/325)]

2. Narrations from prophet (s.a.w) and sahabas like Umar (r.a), Ibn abbas (r.a) and etc which state that they raised their hands during Qunoot e Nazilah. The scholars (to support raising the hands in Isha'a witr) imply the principle that "whatever is allowed in an obligatory act , it is also allowed in an optional (sunnah or nafil) act unless there is evidence prohibiting it" 

[Ref : Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

[Ref: Saheeh – Collected by Ibn Abee Shaybah (2/316)]

3. Another general evidence is - Narrated that Salmaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands (palms facing the sky) to Him, bring them back empty.” (i.e Allah very kind and doesn't like to reject the dua of his slave who makes dua like a beggar)

[Ref: Abu Dawood (1488) Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1320]

4. Abdul-Raheem al-Muharbi narrated to us, Zaidah (bin Qudamah) narrated to us, from Layth (bin abi Saleem), from Abdur-Rehman bin al-Aswad, from His father (Aswad), from Abdullah (bin Masud), verily he used to recite “Qul Hu Allahu Ahad” in the last unit of witr, then he used to raise both his hands and read the qunoot before ruku’ 

[Ref: Juzz Al Rafayaden, Hadith 83 or 99 (pg 173)]

The above hadith (no. 4) of Abdullah ibn Masud (r.a) is Da'eef (weak). Its Isnad is Da’eef because of Layth bin Abi Saleem. According to the jumhoor of Muhadditheen, he is weak. He also got a weak memorizer at the end of his age, and he is also accused of Tadlees.

Ibn Taymiyyah (Rahimahullaah) said in Majmoo’ al- Fataawa  (23/100): “The Fuqaha’ (jurists) of Hadeeth like Ahmad  and others see the permissibility of both matters, (i.e. making the Qunoot before and after the Rukoo’) and that regarding this issue. However, they chose the Qunoot after the Rukoo’ because it is mentioned more and it is more suitable after saying “Sami’a Allaah liman Hamidah” (Allaah hears and responds to whoever praises Him), so he starts praising Allaah before invoking Him. 


 Shaikh al-Albaani (Rahimahullaah) said in Irwaa’ al-Ghaleel (2/171), after mentioning all the authenticated narrations for the Qunoot before and after the Rukoo’: “The correct point of view is the affirmation of the two matters.

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said: “According to most of the Ahaadeeth and the opinion of most of the scholars, the Qunoot should come after the Rukoo’, but if the person recites it before the Rukoo’ that is fine. He has the choice of bowing when he has finished reciting the Qur’an and when he stands up for bowing and says “Rabbana wa lakal Hamd” then he recites the Qunoot, as described by the Prophet (Salla-Allaahu ‘alayhi wa sallam); or he may recite the Qunoot when he has finished reciting the Qur’an,then says “Allaahu Akbar” and bows. Both ways are narrated in the Sunnah.” [Sharh al-Mumtie’ by Shaikh Ibn Uthaymeen]

However, there is no sahih hadith which informs us specifically that rasool (s.a.w) or the majority of the sahabas (r.a.a) raised their hands for making dua during qunoot e witr (of `Isha). Those who raised their hands did it due to Qiyas (analogy) and it can be said that it is permissible but not mustahab (recommended) or not a sunnah 

NARRATIONS SUPPORTING NOT RAISING THE HANDS IN QUNOOT E WITR : 

It is narrated by al-Nu’maan ibn Basheer (r.a) that Rasool (s.a.w) said " That which is lawful is Clear and that which is unlawful is clear, and between the two of them there are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself (i.e. saves himself) in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful (i.e sins himself)

[Ref: Sahih Muslim 1599 & Bukhari 3.267]

Al-Hasan bin Ali (r.a) who said: I committed to memory from the Messenger of Allah, sallallahu alayhi wasallam, (the following words): "Leave that about which you are in doubt for that about which you are in no doubt."

[Ref: Al-Tirmidhi and al-Nasaii related it, and al-Tirmidhi said: It is a good and genuine Hadith]

Abu Haatim ar-Raazee (d.277H) said, “Abu Zur’ah ar-Raazee (d.264H) asked me, “Do you raise your hands for Qunoot (of witr)? I replied, “No” and then I asked him do you raise your hands and he replied yes. So I asked him what is your evidence?

Abu Zur’ah said: the hadeeth of ibn Mas’ood

Abu Haatim said: Laith ibn Abee Sulaim narrated it (ie a weak narrator)

Abu Zur’ah said: the hadeeth of Abu Hurairah

Abu Haatim said: Ibn Laheeya’ah narrated it (ie again a weak narrator)

Abu Zur’ah said: the hadeeth if Ibn Abbaas

Abu Haatim said: A’uf has narrated it (again a weak narrator)
Then Abu Zur’ah asked me. “what is your evidence for not raising your hands?”

Abu Haatim said: the hadeeth of Anas that verily the Messenger of Allaah (Sallalahu Alayhee Wasallam) would never raise his hands for any dua except in the rain prayer , and then he (Abu Zur’ah) remained silent.

[Ref: Taareekh Baghdaad (2/76 no.455) and also cited by Imaam Dhahabee in Siyaar al-A’laan an-Nabula 13/253)]

Please note that the hadith of anas (r.a) is not the only hadith which shows that prophet (s.a.w) raised his hands to make dua. prophet (s.a.w) raised his hands at several places. Maybe anas (r.a) didn't witness it.

Therefore the safer option or the option which is closest to sunnah in the `Isha witr  is to not raise our hands during qunoot e witr, rather supplicate with our hands placed normally as we place them during salah (on our chest) because there is no clear authentic hadeeth that shows that rasool (s.a.w) ever raised his hands during qunoot e witer but if someone wishes to do so based on analogical reasons (using the ahadeeth of qunoot e nazilah) then he may do so but it would not be classified as a sunnah of the nabi (s.a.w) for `Isha witr.  



Saying Aameen loudly During Qunoot (in Jama'at - Congregation)

It is permissible to say Aameen (loudly) during Qunoot in jama'at if the Imam makes it loudly (like in ramadan) because of the evidences : 

In the Hadeeth from Ibn Abbas (r.a) who said that the Messenger of Allaah (s.a.w) made Qunoot for a month continuously in the Dhuhr,Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Should we say the Dua e Qunoot e Witr always in every witr? 

There is nothing wrong with that. The du’aa’ of Qunoot is Sunnah and the Prophet (blessings and peace of Allah be upon him) used to recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al-Hasan, so it is Sunnah. If you recite it every night, there is nothing wrong with that, and if you omit it on some occasions so that the people will know that it is not obligatory, there is nothing wrong with that either. If the imam omits Qunoot on some occasions so that the people will know that is not obligatory, there is nothing wrong with that. When the Prophet (blessings and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him to omit it on some days. This indicates that if he does it persistently, there is nothing wrong with that. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) - Fataawa Noor ‘ala al-Darb, 2/1062

  All good is from Allah and all the mistakes are mine. May Allah have mercy on the one who corrects me.