Abu Dawud

1:
From this hadith, the Shafi'is have established the recitation of qunut in the Fajr prayer and they recite it consistently.
However, in this narration, Maghrib is also mentioned—so why do they not recite it in Maghrib? In reality, here "qunut" refers to Qunut Nazilah, which is recited at times of calamity (this does not refer to the qunut of Witr). The Messenger of Allah (sallallahu alayhi wa sallam), at times of calamity, would especially recite Qunut Nazilah after bowing (ruku') in Fajr,
and in fact, he would recite it in other prayers as well.
And when the need would end, he would abandon it.

1077. Commentary: The correct view is that this was the Qunut Nazilah, which the Prophet (sallallahu alayhi wa sallam) performed in various prayers as needed. However, some scholars have considered it not as Qunut Nazilah but as the obligatory Qunut of Fajr and Maghrib, meaning that the Prophet (sallallahu alayhi wa sallam) always performed Qunut in these two prayers. But there is consensus and agreement of the Ummah on the abandonment of Qunut in Maghrib. No muhaddith or jurist holds the view of Qunut in Maghrib except in the case of Qunut Nazilah. However, Imam Shafi'i and some muhaddithin are of the opinion of (perpetual) Qunut in Fajr. If we look at this narration, both prayers are equal. If it is abrogated in Maghrib, then why is it not abrogated in Fajr? And this is the correct view: Qunut Nazilah remains, but the obligatory Qunut (Qunut of Fajr and Maghrib) does not remain. The narration which establishes Qunut in the morning prayer will be interpreted as referring to Qunut Nazilah, meaning that the Prophet (sallallahu alayhi wa sallam) performed Qunut Nazilah in the morning prayer as needed until the end of his life. In this way, all the ahadith can be reconciled.