So this only entails the negation of merit and an emphasis on the recommended nature (of qunut) which has been established in the other prayers in which recitation is done aloud, and then after that in the obligatory prayers, because ‘qunut’ in these prayers varies in terms of merit and is not uniformly applied in the same manner. It is also possible that they negated it in some prayers and specified it in others due to a kind of ‘taqiyyah’ (precautionary dissimulation) and consideration of public interest. What clarifies this is what was narrated:
Commentary #22