Arguments of both parties regarding the rak’ah met during rukūʿ and their analytical review

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The Rakat of the Bowing Position:

There is a difference of opinion among scholars on whether the follower (Muqtadi) should recite Surah Al-Fatiha or not. Those who advocate reciting Al-Fatiha present numerous hadiths in support, indicating the recitation of Surah Al-Fatiha, while the opposing group raises the objection that if the general meaning of these hadiths is acted upon, it would imply that the rak’ah (unit of prayer) joined in the bowing (ruku’) with the congregation would not count. However, the majority hold the view that if a person joins the Imam in prayer while in the state of bowing, that rak’ah will count, even if he has not recited Surah Al-Fatiha.

As for those who insist on the obligation of reciting Al-Fatiha, their solution and response to this is that whether the rak’ah will count by joining the Imam in bowing or not is a matter of difference, although the majority hold that it will count.

Those who deny the rak’ah and their evidences:

But a group of the Companions, may Allah be pleased with them, and some Muhaddithin and researchers, including Imam Bukhari, may Allah have mercy on him, say that it will not be considered a Rak’ah, and in his book Juz’ al-Qira’ah, he has also discussed this topic.

And it is clear that the majority (jumhoor) are not a Shari’ah proof.

And sometimes, contrary to the majority, other Companions and scholars have strong evidence, and their side is heavier.
The details of this topic have been explained by Allama Bashir Ahmad Sahaswani, may Allah have mercy on him, in his book “Al-Burhan al-Ajab” written in response to Allama Abdul Hai Lakhnawi’s “Imam al-Kalam” and “Ghaith al-Ghumam.”

In brief, two important components of the prayer are missed by the one who joins at Ruku’: one is Qiyam (standing), which is unanimously agreed upon as a pillar of the prayer, and the second is Surah Fatiha, which he neither heard from the Imam nor recited himself. It is also agreed that if any pillar is missed, the prayer is not valid. Since the one who joins at Ruku’ misses both the pillar of Qiyam and Surah Fatiha in both recitation and hearing, how can his Rak’ah be counted? Especially since in Sahih Bukhari and Muslim, Juz’ al-Qira’ah of Imam Bukhari, and other hadith books, it is narrated from Hazrat Abu Hurairah, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said:

ما ادركتم فصلو او ما فاتكم فا تموا

Pray as much as you catch up with the Imam, and complete the part of the prayer that remains after the Imam’s tasleem (salutation).

① Explanation of Al-Misbah by Al-Mura’ah :

Allama Ubaidullah Rahmani, may Allah have mercy on him, wrote: “This hadith is used as evidence that one who joins in rukoo (bowing) should not count that rak’ah, because he is commanded to complete the missed prayer. From this, both standing and recitation are missed. This is the opinion of Hazrat Abu Hurairah, may Allah be pleased with him, and a group of scholars. In fact, Imam Bukhari, may Allah have mercy on him, has reported this as the view of everyone who considers reciting Surah Al-Fatiha behind the Imam to be obligatory. Among the Shafi’i muhaddithin, Imam Ibn Khuzaymah and Imam Abu Bakr Dhib’i, may Allah have mercy on them, have adopted this view, and Allama Taqi al-Din al-Sikki has considered it the strongest opinion.”

② Part of the Recitation:

Imam Bukhari, may Allah have mercy on him, has written:

فمن قاله فرض القراءة والقيام فعليه الما مه كما امر النبى صلى الله عليه وسلم

If the obligatory recitation and standing are missed, it is necessary to complete them, as the Prophet صلى الله عليه وسلم said.

And a little further, Imam Bukhari, may Allah have mercy on him, has narrated a hadith in which Hazrat Abu Huraira, may Allah be pleased with him, states that the Prophet صلى الله عليه وسلم said:

صل ما أدركت واقض ما فاتک

Recite the part you catch up with the Imam, and complete the part you miss afterwards.

And further ahead in Juz’ al-Qira’ah, Imam Bukhari, may Allah have mercy on him, has narrated from Hazrat Anas, may Allah be pleased with him, the prophetic guidance صلى الله عليه وسلم which states:

فليصل ما أدرک وليقض ما سبقه

Recite what you catch up with the Imam, and stand up later to complete what you missed.

And in one place, the narration of Hazrat Abu Huraira, may Allah be pleased with him, is mentioned, in which he says:

لايجزنک إلا ان تدرك الإمام قائما قبل أن ير كع

If you do not find the Imam standing before he goes into Ruku’, then that Rak’ah will not count for you.

And another narration is as follows:

إذا أد ركت القوم ركوعا لم تعتد تلك الركعة

If you find the people in the state of Ruku’ and join them, then do not count that Rak’ah.

And in one place, Hazrat Abu Saeed, may Allah have mercy on him, and Aisha, may Allah be pleased with them both, said:

لا يركع أحد كم حتى يقرأ بأم لقرآن

No one should go into Ruku’ without reciting Surah Al-Fatiha.

And in Juz’ al-Qira’ah itself, Imam Bukhari, may Allah have mercy on him, has also narrated from Hazrat Abu Bakrah, may Allah be pleased with him, who stated that one day when the Prophet صلى الله عليه وسلم was leading the morning prayer, he heard heavy breaths and panting sounds. After completing the prayer, the Prophet صلى الله عليه وسلم asked Hazrat Abu Bakrah, may Allah be pleased with him: Were you panting?
He replied: Yes, may my life be sacrificed for you, O Prophet صلى الله عليه وسلم.
There was a risk of missing one Rak’ah with the Prophet صلى الله عليه وسلم, so I hurriedly joined him. Then the Prophet صلى الله عليه وسلم said:

زادك الله حرصا ولا تعد صل ما أدركت واقض ما سبقك

May Allah increase your zeal, do not do this again; recite what you catch, and complete what you missed afterwards.

The word “تعد” appearing in this hadith can be read in several ways, and changing the vowel marks changes the meaning, for example:
وَلَا دُ Do not do this again
وَلَا تُعِدُ Do not repeat the prayer
وَلَاتَعُدً Do not count this Rak’ah
وَلَا تَعُدُ Do not come running

③ Explanation by Zarqani

While explaining this hadith from Muwatta Malik, Allama Zarqani wrote:
“From this hadith, it is inferred that the rak’ah joined during ruku will not count as that rak’ah because the person is required to complete the missed part, and both the standing and recitation have been missed. Hazrat Abu Hurairah (RA) and some other Shafi’i hadith scholars have also adopted this view, and Allama Subki has also called this the consensus.”

④ Nayl al-Awtar:

Imam Shawkani has written that some of the people of apparent meaning, Imam Ibn Khuzaymah (may Allah have mercy on him) and Imam Abu Bakr Duba’i (may Allah have mercy on him) hold the same view that joining in rukoo does not complete the rak’ah. Allama Araqi, after mentioning that his teacher Allama Sikki also held this view in his commentary on Tirmidhi, wrote that until Surah Al-Fatiha is recited, the rak’ah should not be counted. His words are:

لا يعتد بالركعة من لا يدرك الفاتحة

Whoever cannot recite Al-Fatiha should not count that rak’ah, and on the same page it is written that it is also narrated from Zaid bin Wahb that one who joins in rukoo should complete the qada of his rak’ah.

⑤ Kitab al-Qira’ah:

Imam Bayhaqi wrote that he heard Hafiz Abu Abdullah say that he heard Sheikh Abu Bakr Ahmad bin Ishaq Duba’i giving a fatwa:

انه لا يصير مدركا للركعة بإدراک الركوع

Joining in rukoo cannot be considered joining in rak’ah.

⑥ Al-Muhalli:

Allama Ibn Hazm has written that according to the hadith containing the command of ما أدركتم فصلوا وما فاتكم فالموا, for counting the rak’ahs, standing (qiyam) and recitation (qira’ah) are both necessary. There is no difference between missing a rak’ah, a pillar (rukn), or an obligatory dhikr (remembrance). Because each of these is obligatory, without which the prayer is not valid. The one who joins the bowing (ruku’) is commanded to complete whatever the Imam has already performed after the Imam concludes the salam. No specification of any of these matters is permissible except by a clear legal text, and no such text exists. The worshipper should follow the Imam in bowing and should not count that rak’ah because he did not get standing and recitation. But when the Imam concludes the salam, that worshipper must make up (qada) that rak’ah.

⑦ Imam Shawkani’s Reference:

Imam Shawkani, may Allah have mercy on him, has chosen the same stance in Neel al-Awtar

that joining in rukoo does not constitute a rak’ah. Allama Nawab Sadiq Hasan Khan wrote in his book Al-Maqalah al-Faseehah fi al-Wasiyyah wa al-Naseehah

that the group of scholars have in many issues reverted from their earlier opinions and have informed people about their retraction. Imam Shawkani is also among them. He initially considered zilaq as a form of divorce. Then, after reflection on the evidences, he became convinced that zilaq is not divorce but rather annulment of the marriage contract. Similarly, he initially held the view that joining in rukoo constitutes a rak’ah, but later retracted this when investigation showed that joining in rukoo does not constitute a rak’ah.

⑧ Allama Maqbali :

Allama Saleh bin Ali Al-Muqbali, may Allah have mercy on him, says:

وقد بحدت هذه المسئلة واحطتها فى جميع بحنى فقها وحدينا فلم احصل منها على غير ما ذكرت يعني من عدم الاعتداد بإدراک الركوع

I have researched and investigated all the evidences of Fiqh and Hadith and have reached the conclusion that I have mentioned, that joining in Ruku’ does not make a Rak’ah.

⑨ Allama Nawab Siddiq Hasan Khan, may Allah have mercy on him:

Allama Nawab Siddiq Hasan Khan, may Allah have mercy on him, of the princely state of Bhopal, wrote in his book Daleel Al-Talib Ala Arjah Al-Matalib

that Imam Bukhari, may Allah have mercy on him, stated in his famous book Juz’ Al-Qira’ah that joining in Ruku’ does not make a Rak’ah. And this is the belief of every person who considers the recitation of Al-Fatiha behind the Imam to be obligatory. Since the majority of scholars believe in reciting Al-Fatiha behind the Imam, therefore, according to the majority, the Rak’ah of the one who joins in Ruku’ is not valid.

⑩ Shaykh Al-Kull Allama Syed Nazeer Hussain Muhaddith Dehlawi:

A great scholar of the subcontinent, who has had the honor of teaching Sahih Bukhari more than fifty times and is not only a teacher of teachers but also known by the title Sheikh al-Kull, is Allama Syed Nazir Hussain Muhaddith Dehlvi. In Fatawa Naziriya, he has a brief fatwa on this subject, in which he states that the one who performs rukoo (bowing) does not have a rak’ah (unit of prayer), because reciting Surah Al-Fatiha is obligatory in every rak’ah.

And his proud student Allama Shams al-Haq Azimabadi, may Allah have mercy on him, in Aun al-Ma’bud Sharh Abu Dawood says:

وهذا أى بعدم اعتدا دهو قول شيخنا اعتدادهو العلامة السيد محمد نذير حسين الدهلوى

Our respected teacher Allama Syed Muhammad Nazir Hussain Dehlvi’s statement is that the one who attains rukoo should not count that rak’ah.

⑪ Allama Shams al-Haq Azimabadi:

The jurist Abu Dawood, Allama Shams al-Haq Azimabadi himself, was also not among those who believed in counting the rak’ah of the one who attains rukoo.

⑫ Allama Abdul Rahman Mubarakpuri:

Commentator Turandi Allama Abdul Rahman Mubarakpuri also wrote in Tuhfat al-Lahudhi:

القول الراجح عندى قول من قال أن من أدرك الإمام راكعا لم تحتسب له تلك الركعه

In my view, the stronger opinion is that of those who say that if a person finds the Imam in Ruku, he should not count that Rak’ah.

Other Prominent Scholars:

Similarly, many other great scholars and jurists were also not in favor of counting the rak’ah met during ruku. If excerpts from their fatwas were mentioned, it would cause lengthiness. Therefore, we suffice with mentioning their honorable names. Among them are ⑬ Sheikh-ul-Islam Hazrat Maulana Sanaullah Amritsari, may Allah have mercy on him, known as Fateh Qadian, ⑭ Maulana Abu Saeed Sharafuddin Dehlavi, ⑮ Maulana Muhammad Yunus Sahib Dehlavi, may Allah have mercy on him, ⑯ Hazrat Allama Sheikh-ul-Hadith Hafiz Muhammad Muhaddith Gondalvi, ⑰ Allama Muhammad Yusuf Kalkati, ⑱ Maulana Abdul Jabbar Jhelumi, ⑲ Maulana Abu Masood Qamar Banarsi, ⑳ Maulana Abdul Salam Sahib Bastavi, (21) Maulana Muhammad Dawood Dehlavi, great Muhaddith, (22) Allama Muhammad Sher Sahaswani, (23) Maulana Khalilur Rahman, (24) Maulana Syed Muhammad Abdul Hafeez, (25) Maulana Syed Abul Hasan, (26) Maulana Syed Abdul Salam, (27) Maulana Abu Muhammad Abdul Sattar Umarpuri, (28) Maulana Muhammad Abdul Jabbar Umarpuri, (29) Maulana Abul Bashar, (30) Ameer Ahmad Saharanpuri, and (31) the famous Muhaddith Hazrat Allama Hafiz Hamid Abdullah Ghazi Puri, whose honorable names are especially noteworthy as they were owners of musnad and fatwa.

Arguments of those who consider it a Rak’ah:

So far, the arguments were the statements of those Imams, Muhaddithin, and scholars who do not consider the Rak’ah joined during Ruku’ as a Rak’ah. It would be appropriate to also mention the arguments of the majority who consider it a Rak’ah, so that it becomes easier to compare the arguments of both sides or parties. Accordingly, among the hadiths cited by those who consider it a Rak’ah as their evidence, four hadiths are well-known. Out of these four, three hadiths are narrated from Hazrat Abu Hurairah (may Allah be pleased with him) and one from Hazrat Abu Bakrah (may Allah be pleased with him). The status of the three hadiths narrated from Hazrat Abu Hurairah (may Allah be pleased with him) can be understood from the fact that he himself did not consider the Rak’ah joined during Ruku’ as a Rak’ah; rather, his ruling was that the Rak’ah joined during Ruku’ is not counted. It should be performed by standing up after the Imam’s Tasleem.

First Argument:

Their first argument is the hadith narrated in Sunan Dar Qutni from Hazrat Abu Huraira (may Allah be pleased with him), which states:

من أدرك من الركعة الآخرة فى يوم الجمعة فليضف إليها الركعة

Whoever prays the last rak’ah of the Friday prayer, let him pray one more rak’ah (after standing up).

But this hadith is not reliable for argument due to its weakness. Accordingly, Imam Shawkani writes in Nayl al-Awtar that this hadith has been reported in various wordings, but none of its chains of narration are free from criticism; rather, Imam Abu Hatim’s son has narrated in Al-‘Ilal that this hadith has no original basis. In other words, it is baseless and the original narration is absent.

In Ta‘liq al-Mughni ‘ala Sunan al-Dar Qutni, Allama Shams al-Haq Azimabadi has also declared it weak.
Allama Ubaidullah al-Rahmani wrote in Al-Mar’ah Sharh Mishkat that this narration is weak. In its chain is a narrator named Sulaiman ibn Abu Dawud al-Harani, whom Imam Abu Hatim declared weak. Imam Bukhari classified it as a rejected hadith, and Imam Ibn Hibban said that the narration it reports is not reliable evidence.

This is the status of the hadith as evidence, while no proof is found in its text either, because it mentions the Friday prayer, so it would be specific to Friday. Secondly, it mentions praying one rak’ah, not performing the rukū‘ (bowing). And the practice and fatwa of the narrator of this hadith, Hazrat Abu Huraira (may Allah be pleased with him), have already been mentioned that he did not count the rak’ah performed during rukū‘ as a rak’ah.

Second Argument:

As a second argument in this regard, the hadith presented is also narrated from Hazrat Abu Hurairah (may Allah be pleased with him), in which it is stated:

من أدرک ركعة مع الإمام قبل أن يقيم سلبه فقد أدركها

Whoever catches up with the rak’ah of the Imam before he straightens his back (rises from bowing), has caught it.
The reasoning from this hadith also does not match for several reasons, because in its chain of narration there is a narrator named Ibn Humayd, about whom Imam Bukhari (may Allah have mercy on him) said in Juz’ al-Qira’ah that he is unknown. His narrated hadith cannot be trusted. And his mursal hadith is not authentic. This narrator is not considered reliable by the scholars of knowledge.

And on the very next page, Imam Bukhari wrote that this narration is widespread among the scholars of Hijaz and others. However, the words قبل أن يقيم صلبه have no meaning, nor is there any reason for this addition.

And Allama Ubaidullah al-Rahmani also wrote in Al-Mar’ah that the last words of this narration, in which the Imam straightening his back is mentioned ”قبل أن يقيم صلبه“, are narrated only by this narrator Yahya ibn Humayd; none of his companions narrated these words. Thus, Aqili says that Imam Zahri, among the companions, Imam Malik and some other hadith preservers also narrated this hadith. But none of them transmitted this addition.

And when the one who transmits this addition is weak, the intended meaning is not achieved. Moreover, in the chain of this narration, there is another narrator Qurrat ibn Abd al-Rahman who is also weak. Juzjani said that he heard Imam Ahmad ibn Hanbal (may Allah have mercy on him) say that this Qurrat ibn Abd al-Rahman is a severe denier of hadith. Some have said he is weak in hadith, and Imam Abu Hatim said he is not strong.

Third Argument :

The third argument of those who believe in the rak’ah obtained in ruku’ is a hadith narrated from Hazrat Abu Hurairah (may Allah be pleased with him) in Abu Dawood and Dar Qutni, which is as follows:

إذا جئتم إلى الصلاة ونحن سجود فاسجدوا ولا تعتدوا بها، ومن أدرک الركعة فقد أدرك الصلاة

When you come for prayer and we are in the state of prostration, then you also prostrate and do not count it. (And whoever accepts the ruku’ has accepted the prayer)
The reasoning from this narration is also weak for several reasons:
① Because its chain of narration is weak and not reliable. In its chain is a narrator named Takki bin Abu Sulayman, whom Imam Bukhari called a denier of hadith. Abu Hatim said that his hadith will be recorded but he is not trustworthy. Some proponents of the rak’ah have also admitted the weakness of this hadith, as mentioned in Fatawa Sitariya.

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② Secondly, Yahya did not hear this narration from Zaid and Ibn al-Muqbari. Therefore, it is weak due to being disconnected.

③ Thirdly, Hazrat Abu Hurairah (may Allah be pleased with him), who narrated this hadith, himself issued a fatwa against it. He is not a supporter of the rak’ah obtained in ruku’, as was also mentioned in the context of the first narration.

⑤ Fourthly, this narration uses the word rak’ah, not ruku’. The term rak’ah legally applies to standing, bowing, two prostrations, and the pillars and remembrances of prayer. This is the legal reality of rak’ah. Taking ruku’ to mean rak’ah is figurative. According to all scholars of principles, taking a figurative meaning when the legal reality exists is incorrect. Moreover, there is no contextual indication here, as detailed in ‘Awn al-Ma’bud’.

⑤ Fifthly, the meaning of the words من أدرك الركعة فقد أدرك الصلواة in this narration has been explained by the majority of scholars of knowledge as: if someone only has enough time for one rak’ah of prayer, then he should complete the prayer later; he has performed the prayer on time. Some have said that whoever performs one rak’ah with the congregation has earned the reward of praying in congregation.

⑥ Then there is a hadith in Nasa’i which, when considered, clarifies what is meant by the rak’ah under discussion. It states:

من أدرک الركعة فقد ادرك الصلواة

Whoever performs one rak’ah of the prayer has performed the entire prayer. (However, he should complete what remains)

And the standing and recitation of the one who joins in ruku’ remain. Therefore, he will have to complete them later, for which he will have to pray the rak’ah.

Fourth Argument:

Whereas in this regard, their argument is also based on a fourth hadith, which is undoubtedly authentic but not explicit and clear on this issue. Accordingly, in Sahih Bukhari, Abu Dawood, Nasai, Musnad Ahmad, Ibn Hibban, Bayhaqi, and other books, there is a well-known incident of Hazrat Abu Bakrah (may Allah be pleased with him), in which he narrates:

أنه انتهى إلى النبى صلى الله عليه وسلم وهو راكع، فركع قبل أن يصل إلى الصف، فذكر ذلك للنبي صلى الله عليه وسلم، فقال: زادك الله حرصا، ولا تعد.

He reached the Prophet صلى الله عليه وسلم while he was in Ruku (bowing), so he performed Ruku before joining the row. This was mentioned in front of the Prophet صلى الله عليه وسلم, who said: May Allah increase your eagerness and zeal, do not do this again.

Those who advocate for the Rak’ah use this hadith to argue that if Hazrat Abu Bakrah (may Allah be pleased with him) did not count the Rak’ah he joined in Ruku, then what was the need for him to do so? And if reciting Al-Fatiha was obligatory for the follower as well, then the Prophet صلى الله عليه وسلم would have certainly ordered Hazrat Abu Bakrah (may Allah be pleased with him) to repeat that Rak’ah. The third reason given for this argument is that the last words of this hadith are not وَلَا تَعُدُ but rather وَلَا تُعِدُ, which means that Allah increase your zeal, but do not repeat this Rak’ah. However, the reality is that according to research and reasoning, these points are not correct, some details of which are that in Fath al-Bari, Hafiz Ibn Hajar, quoting Ibn al-Munir, wrote that the Prophet صلى الله عليه وسلم approved the eagerness and effort of Hazrat Abu Bakrah (may Allah be pleased with him) to join the congregation, and this is a general aspect, while from another specific aspect, he disapproved and forbade it.

What is being prohibited?

Now it needs to be seen what incorrect action it was that you صلى الله عليه وسلم stopped them from doing.
(1) The first point in this regard, from the words of the hadith, is that they ran and joined the prayer, and in Sahih Ibn al-Sakan there are clear words about running, in which Hazrat Abu Bakr رضي الله عنه says:

انطلقت اسعى حتى دخلت فى الصف

I entered the row running.

And this running to join the prayer is a wrong act, because in Sahih Bukhari and Muslim and Juz’ al-Qira’ah, there is a narration from Hazrat Abu Hurairah رضي الله عنه of the Prophet’s صلى الله عليه وسلم instruction:

إذا سمعتم الإقامة فامشوا إلى الصلوة وعليكم السكينة والوقارولا تسرعوا فما ادركتم فصلوا وما فاتكم فأتموا

When you hear the call for Iqamah, proceed towards the prayer calmly and with dignity; do not come running. Whatever you catch, pray, and whatever you miss, stand up and complete it.

According to this hadith, running towards the prayer was prohibited. Therefore, you صلى الله عليه وسلم stopped them and said:
وَلَا تَعُدُ Do not do this again.
(2) In Sahih Bukhari, the words of this hadith are: فركع قبل أن يصل إلى الصف that they went into Ruku’ before reaching the row. And in Abu Dawood it is stated:

فركع دون الصت ثم مشىٰ إلى الصف

They performed Ruku’ before reaching the row and then walked to the row in that state.

And in Musannaf Hamad bin Salamah it is mentioned:

فركع ثم دخل الصف وهوراكع

They performed Ruku’ before reaching the row and entered the row while still in Ruku’.

This action of Hazrat Abu Bakr رضي الله عنه was also not correct, because in Ma’ani al-Athar by Tahawi, with a good chain, Hazrat Abu Hurairah رضي الله عنه narrates that the Prophet صلى الله عليه وسلم said:

إذ أتى أحدكم الصلوة فلا يركع دون لصت حتى يا خذ مكانه من الصف

When any of you comes to the prayer, do not perform Ruku’ before reaching the row.

From this it is understood that the prohibition mentioned in لَاتَعُدُ may be that you صلى الله عليه وسلم told them not to do it again. The commentators of hadith have explained this meaning. Thus, Hafiz Ibn Hajar wrote in Talkhees al-Habeer that among the things the Prophet صلى الله عليه وسلم forbade them from was, according to one opinion, that he forbade them from saying Takbir al-Tahrimah outside the row, and according to Imam Ibn Hibban, he forbade them from coming late to the congregational prayer. According to Ibn al-Qattan and Mahab, the third point is that they were forbidden from entering the row while walking in the state of Ruku’ because it resembles the gait of animals. And the fourth opinion is that you صلى الله عليه وسلم forbade them from running towards the prayer.

Imam Bukhari رحمه الله also gave this meaning in Juz’ al-Qira’ah and said that it is not permissible for anyone to repeat an act that the Prophet صلى الله عليه وسلم forbade.

The Pronunciation and Diacritics of LATAʿUDU:

Of the two words that appear at the end of this hadith, the first is “لا” which is used for negation and prohibition. The second word is composed of three letters: “ت”, “ع”, and “د”. The combination of these three letters can be read in four different ways by changing the diacritical marks (zabar, zer, and pesh), resulting in four different words, each having a distinct meaning.

Regarding the pronunciation and diacritics of this word, Hafiz Ibn Hajar (may Allah have mercy on him) wrote in Fath al-Bari, and Allama Ayni wrote in Umdat al-Qari, that this word in all narrations is ( تَعُدُ ) with a zabar on the “ت” and a pesh on the “ع”. This is derived from عَوُد. Thus, the meaning of this hadith becomes: do not do this again.

That is, neither run quickly towards the prayer, nor say Takbir al-Tahrimah outside the row, nor bow outside the row, nor enter the row in such a manner, nor come late to the congregation.

Allama Jazari also said that in لَاتَعُدُ, تَعُدُ has a zabar on the “ت”, a pesh on the “ع”, and a sukoon on the “د”. Its root is “عود“, meaning do not perform such an action (walking during bowing) again. It is also possible that the prohibition was against leading the prayer alone. Another possibility is that it forbids bowing before reaching the row. Apparently, the Prophet صلى الله عليه وسلم forbade all these actions.

Furthermore, Imam Jazari states that whoever reads this word with a pesh on the “ت” and a zer on the “ع” as لَا تُعِدُ, interpreting it as repetition or reminder, has made a very unlikely claim that the Prophet صلى الله عليه وسلم told them to repeat their prayer. Even more unlikely is the interpretation of reading it as لَا تَعُدُ with a zabar on the “ت”, sukoon or jussum on the “ع”, and pesh on the “د”, meaning do not come running. There is no narration supporting these last two readings.

Amir San’ani said in Sabil al-Salam that among the narrations, the reading from عَود to لَا تَعُدُ is the most correct in terms of diacritics and wording.

And this is the preference given by Hafiz Ibn Hajar in Fath al-Bari.

Has it been four Rak’ahs or not?

The proponents of the number of rak’ahs and their reasoning indicate that Hazrat Abu Bakrah (may Allah be pleased with him) counted that rak’ah. Whereas the opponents of the rak’ah say that the authentic words of Sahih Bukhari, which have been presented with great emphasis, do not contain any mention, not even a possibility, that he had completed that rak’ah and counted it. Accordingly, Imam Shawkani (may Allah have mercy on him) writes:

فليس فيه ما يدل على ما ذهبوا إليه، لأنه كما لم يأمره بالإعادة، لم ينقل إلينا أنه اعتد بها، والدعاء له بالحرص لا يستلزم الاعتداد بها، والاحتجاج بشيء قد نهي عنه لا يصح.

There is no evidence for them in this, because just as there was no command to repeat the rak’ah, similarly there was no indication to count this rak’ah. The supplication of counting the rak’ah does not necessarily require counting it, and it is not correct to take proof from what has been prohibited.

Allama Ibn Hazm (may Allah have mercy on him) also said something similar in Italy. He established the issue number

on this hadith of Hazrat Abu Bakrah (may Allah be pleased with him) in volume three – part six

as follows:

فإن جاء والإمام راكع فليركع معه، فإنه يعتد بتلك الركعة، لأنه أدرك الركوع، ولكن لم يدرك القيام ولا القراءة، فيقضيها بعد أن يسلم الإمام. فإن خاف أن يفوته الركوع جاهلا، فليكبر حينئذ، ثم يركع قبل أن يرفع الإمام رأسه من الركوع يكبر حينعز

If someone comes while the Imam is in ruku’, he should perform ruku’ but not count that rak’ah, because he did not get the standing and recitation. But when the Imam turns to salam, then he should stand up and complete that rak’ah. And if there is a fear of ignorance causing confusion, then he should move a little slowly until the Imam rises from ruku’, then say takbir al-ihram.
And on the next page, he writes elsewhere:

أما حديث أبى بكرة فلا حجة لهم فيه أصلا، لأنه ليس فيه أنه اجتزأ بتلك الركعة وأنه لم يقضها، فسقط تعلقهم به جملة، ولله الحمد ۔

As for the hadith of Hazrat Abu Bakrah (may Allah be pleased with him), there is absolutely no evidence for those who count the rak’ah. Because where is it mentioned that they counted that rak’ah? Nor that they did not stand up to complete it. Therefore, their connection with this hadith is completely severed. وَلِلَّهِ الْحَمُدُ

In this regard, there is a very decisive hadith, which Hafiz Ibn Hajar narrated in Fath al-Bari and Allama Ubaidullah Rahmani narrated in Al-Mur’ah Sharh Mishkat. Thus, in the major Tabarani and Juz’ al-Qira’ah, the hadith containing this incident of Hazrat Abu Bakrah (may Allah be pleased with him) ends with these words that the Prophet صلى الله عليه وسلم also commanded Hazrat Abu Bakrah (may Allah be pleased with him):

صل ما أدركت وا قض ما سبقک

Pray whatever prayer you have caught, and complete what you missed afterwards.

The wording of this narration decisively proves that the rak’ah caught in ruku’ by Hazrat Abu Bakrah (may Allah be pleased with him) was not counted as completed but was prayed later.

In Summary:

The doubt or objection regarding the rak’ah with rukoo as proof has also been resolved, and it has been established that the meaning of لا صلواة لمن لم يقرأ بفاتحة الكتاب in the hadith of Hazrat Ubada ibn As-Samit (may Allah be pleased with him) found in Bukhari, Muslim, Sunan al-Arba’ah, and other books, in its general sense, applies to every worshipper. Whether he is an imam or praying alone, and even if he is a follower, the ruling of reciting Al-Fatiha applies to all. وَاللهُ الْمُوَفِّقُ