Abu Dawud

832. Commentary:
From the previous ahadith, it has been established that at minimum, the recitation of al-Fatihah is obligatory. Therefore, whoever is extremely incapable and, due to any valid reason, is unable to recite or memorize Surah al-Fatihah or any portion of the Qur’an, should complete his prayer with the aforementioned dhikr. He should recite other such pure words (kalimat tayyibat). The commentator of Misbah has indicated that the question of this inquirer was that he could not memorize anything immediately, while the prayer had already become obligatory. At that time, the Prophet sallallahu alayhi wa sallam taught him these words. [عون المعبود]
In any case, there is a concession for elderly, senile men and women, and those of weak intellect, that they may perform their prayer with such dhikr.

Lexical Explanation:
«فَعَلِّمْنِي» is the imperative form derived from ta‘leem (instruction).
«مَا يُجْزِئُنِي» After the letter “za” comes a hamzah; its meaning is: that which suffices for me.
«مِنْهُ» In exchange for the Qur’an.
«حَوْلَ» Ability and means.

Benefits and Issues:
➊ This hadith proves that if someone does not know anything from the Noble Qur’an, then in a case of necessity, reciting these words will suffice for the prayer. Furthermore, the commentator of Mishkat has indicated that the question of this inquirer was that he could not immediately memorize anything while the obligatory prayer had become due, so the Prophet sallallahu alayhi wa sallam taught him these words. [عون المعبود]
➋ If someone tries to deduce from this narration that Surah al-Fatihah is not obligatory in prayer, then this is obstinacy; otherwise, how can one compare a state of necessity with a state of non-necessity? This person was excused, so until his excuse was removed, he was shown an alternative path. For the excused, the pure Shari‘ah always takes into account their situation. A temporary concession does not alter or change the rulings. If an excused person says, “I cannot perform ablution (wudu),” and is told, “Then perform dry ablution (tayammum),” would it be correct to infer from this that ablution is no longer obligatory? No one holds the view that advising tayammum in the case of inability to perform ablution abrogates the obligation of ablution. Therefore, if in a case of necessity, the recitation of these words is prescribed, how can this abrogate the obligation of al-Fatihah?

Hadith Narrator: (Sayyiduna Abdullah ibn Abi Awfa radi Allahu anhuma) His kunyah is Abu Muhammad or Abu Mu‘awiyah. His father’s name was Alqamah ibn Harith al-Aslami. He himself was honored with the companionship of the Prophet, as was his father. Both father and son are Companions. He participated in the Treaty of Hudaybiyyah and Khaybar, and also took part in subsequent battles. After the passing of the Prophet sallallahu alayhi wa sallam, he moved to Kufa. He passed away in 87 AH. Among the Companions radi Allahu anhum who died in Kufa, he was the last to pass away. He had lost his eyesight.