If the imam says Qunoot in Fajr prayer silently, should he say Qunoot or remain silent?
Question

                The imam who leads us in Fajr prayer, after reciting al-Faatihah and another soorah in the second rak’ah, remains silent for a few minutes. Is there anything narrated from the Prophet (blessings and peace of Allaah be upon him) concerning that? Is it permissible for me to say du’aa’ during that time? Because he does this in every prayer. Or should I remain silent during this time?.
Praise be to Allah.
    What the imam is doing before bowing in the second rak’ah is 
    Qunoot, and saying it silently is permissible according to the Maaliki 
    madhhab. They regarded it as mustahabb to make Qunoot in Fajr prayer silent. 
    This is also one of the two views of the Shaafa’is. 

    The basic principle concerning Qunoot in Fajr is the subject 
    of some difference of scholarly opinion. Some of them, such as the Maalikis 
    and Shaafa’is, think that it is prescribed, and some of them, such as the 
    Hanafis and Hanbalis, do not think that this is the case. 

    Ibn Qudaamah (may Allaah have mercy on him) said in 
    al-Mughni (1/449): It is not Sunnah to say Qunoot in Fajr prayer or any 
    other prayer, apart from Witr. This is the view of al-Thawri and Abu 
    Haneefah, and it was narrated from Ibn ‘Abbaas, Ibn ‘Umar, Ibn Mas’ood and 
    Abu’l-Darda’. 

    Maalik, Ibn Abi Layla, al-Hasan ibn Saalih and al-Shaafa’i 
    said that it is Sunnah to say Qunoot in Fajr at all times, because Anas 
    said: The Messenger of Allaah (blessings and peace of Allaah be upon him) 
    said Qunoot in Fajr until he departed this world. This was narrated by Imam 
    Ahmad in al-Musnad. ‘Umar said Qunoot in Fajr in the presence of the 
    Companions and others. 

    And we have what is narrated, that the Prophet (blessings and 
    peace of Allaah be upon him) said Qunoot for a month, praying against one of 
    the tribes of the Arabs, then he stopped doing that. Narrated by Muslim. And 
    Abu Hurayrah and Abu Mas’ood narrated something similar from the Prophet 
    (blessings and peace of Allaah be upon him). And it was narrated that Abu 
    Maalik said: I said to my father: O my father, you prayed behind the 
    Messenger of Allaah (blessings and peace of Allaah be upon him), and behind 
    Abu Bakr, ‘Umar and ‘Uthmaan, and behind ‘Ali here in Kufah for about five 
    years. Did they say Qunoot? He said: That is an innovation. Al-Tirmidhi 
    said: this is a saheeh hasan hadeeth, and should be followed according to 
    most of the scholars. Ibraaheem al-Nakha’i said: The first one who said 
    Qunoot in Fajr prayer was ‘Ali, because he was a man at war who prayed 
    against his enemies. Sa’eed narrated in his Sunan from Hushaym, from 
    ‘Urwah al-Hamadhaani, that al-Shu’bi said: When ‘Ali said Qunoot in Fajr 
    prayer, the people objected. ‘Ali said: We are only asking Allaah for 
    support against our enemies. And it was narrated that Abu Hurayrah (may 
    Allaah be pleased with him) said: The Messenger of Allaah (blessings and 
    peace of Allaah be upon him) did not say Qunoot in Fajr prayer except when 
    he was praying for some people or praying against some people. Narrated by 
    Sa’eed. The hadeeth of Anas may be understood as meaning that he stood for a 
    long time, because that may be called Qunoot. And the Qunoot of ‘Umar may be 
    understood as having happened at times of calamity, because most of the 
    reports from him indicate that he did not say Qunoot, but a number of people 
    narrated that from him, which indicates that his Qunoot was only in times of 
    calamity. End quote. 

    See: al-Mawsoo’ah al-Fiqhiyyah, 34/58 

    Although the more correct view is that there should be no 
    Qunoot in Fajr except in times of calamity, there is nothing wrong with 
    praying behind someone who says Qunoot in Fajr and saying Ameen to his du’aa’. 

    The Shaafa’is say that it is permissible to pray Zuhr and 
    ‘Asr behind someone who is praying Fajr and Maghrib, and they said that it 
    does not matter if one follows the imam in Qunoot when he is praying Fajr, 
    and to sit for the second tashahhud when the imam is praying Maghrib, as in 
    the case of one who joins the prayer late, and he may stop following the 
    imam, but following the imam is better than stopping following him.

    If it is said: how can it be permissible for the one who is 
    praying behind an imam to follow the imam in Qunoot even though it is not 
    prescribed for the one who is praying behind him, my answer is that this is 
    forgiven for the sake of following the imam. Mughni al-Muhtaaj by 
    al-Sharabeeni, 1/245 

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) 
    said: 

    If the person praying behind an imam is following someone who 
    says Qunoot in Fajr or Witr, he should say Qunoot with him, whether he says 
    Qunoot before or after bowing, but if he does not usually say Qunoot he 
    should not say Qunoot with him. 

    If the imam thinks that something is mustahabb and the people 
    praying behind him do not think that it is mustahabb, and he refrains from 
    it the sake of agreement and harmony, then he has done well. End quote. 
    Majmoo’ al-Fataawa, 22/268. 

    See also question no.
    20031,
    5459,
    59925. 

    With regard to what we have mentioned about following the 
    imam, it makes no difference whether the imam says Qunoot out loud or 
    silently. If the imam says it out loud, then those who are praying behind 
    him should say Ameen to his du’aa’, and if he says it silently, as mentioned 
    in the question, then the person praying behind him should say Qunoot to 
    himself, until the imam has finished. 

    Ibn Muflih quoted in al-Furoo’, 1/542, a report from 
    Imam Ahmad that if he does not hear the imam, he should say du’aa’, even if 
    this is in the Qunoot of Witr. It is stated that with regard to the one who 
    is praying behind an imam who says Qunoot in Fajr, there are two reports: 
    one says that he should keep quiet and the other says that he should follow 
    him as in Witr. Al-Mardaawi said in his Tasheeh: The correct view is 
    that he should follow him, so he should say Ameen and offer du’aa’. End 
    quote. 

    Hence Shaykh Ibn Qaasim (may Allaah have mercy on him) stated 
    in Haashiyat al-Rawd that he should follow him here, and he commented 
    on the words in al-Rawd, “Whoever follows an imam who says Qunoot in 
    Fajr should follow him and say Ameen” by noting (2/199):

    i.e., he should follow the imam in his du’aa’, because of the 
    hadeeth: “The imam has only been appointed to be followed, so do not differ 
    from him.” Similarly, the person who is praying behind an imam should say 
    Ameen to his imam’s du’aa’ if he hears Qunoot, and if he does not hear it 
    he should say du’aa’. End quote. 

    And Allaah knows best.