Abu Dawud

835. Commentary:
In reality, people had abandoned saying the transitional takbirs, so Imran radi Allahu anhu indicated towards this Sunnah.

Hadith Commentary:
(1)
Some time after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), during the caliphate of Uthman (radi Allahu anhu), the imams of the mosques abandoned the transitional takbirs (takbirat al-intiqal) during prayer, as is mentioned in the narration of Abu Musa al-Ash'ari (radi Allahu anhu), that Ali (radi Allahu anhu) reminded us of the prayer which we used to perform with the Messenger of Allah (sallallahu alayhi wa sallam). We had forgotten those transitional takbirs or had deliberately neglected them. (Fath al-Bari: 2/349)

(2)
The reason for this abandonment was that the voice of Uthman (radi Allahu anhu) was naturally soft due to his innate modesty, or it had become weak due to old age. Thus, when he led the prayer, people could not hear his takbirs, which led to the assumption that the transitional takbirs in prayer were not necessary.

(3)
Hafiz Ibn Hajar rahimahullah has presented narrations regarding the abandonment of takbirs by Uthman, Mu'awiyah (radi Allahu anhuma), and Ziyad, and further wrote that Ziyad abandoned the takbirs after seeing Mu'awiyah (radi Allahu anhu), and Mu'awiyah did so after seeing Uthman (radi Allahu anhu) neglect them. (Fath al-Bari: 2/349)

(4)
In that era, the abandonment of the transitional takbirs does not mean leaving them altogether in an absolute sense, but rather abandoning them aloud. However, Imam Tahawi has narrated regarding some people that they did not say the takbirs when going into bowing (ruku) and prostration (sujud). In any case, according to the majority, the opening takbir (takbir al-tahrimah) is obligatory (wajib), and all other takbirs are recommended (mustahabb). However, according to us, the preferred opinion is that all the takbirs are obligatory (wajib), because it is not established from the Messenger of Allah (sallallahu alayhi wa sallam) that he ever abandoned them; rather, he always used to say them. His noble statement is: "Pray as you have seen me praying."

Hadith Commentary: Explanation:
Some of the Umayyad rulers abandoned saying the takbir aloud in the manner of the Prophetic example, which was contrary to the Sunnah of the Prophet (sallallahu alayhi wa sallam). This incident also shows that in the era of the Salaf, Muslims had an intense eagerness to follow the example of the Messenger (sallallahu alayhi wa sallam), especially regarding prayer; they strove to perform the prayer exactly in accordance with the Sunnah of the Messenger (sallallahu alayhi wa sallam).

In this later era, only the spirit of following one’s own presumed imams remains, whereas the primary objective of a Muslim should be the search for the Prophetic Sunnah.

Our Imam, Abu Hanifah (rahimahullah), has clearly stated that one should always be in search of the authentic hadith; if any of my rulings appear to be contrary to hadith, then abandon it and act upon the authentic Prophetic hadith.

How many are there today who act upon this pure counsel of the Imam? This is something for every intelligent Muslim to reflect upon. To merely follow the beaten path and perform ritual prayers without seeking the Sunnah of the Prophet (sallallahu alayhi wa sallam) is not the way of a discerning Muslim.

May Allah grant us success in that which He loves and is pleased with.

Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah has written, quoting Zayn ibn Munir, that Imam Bukhari rahimahullah has clarified the aforementioned ahadith through the chapter heading and the practice of Ibn al-Zubayr radi Allahu anhu, that the initiation of the takbir should occur immediately upon rising after completing the two rak‘ahs, because these ahadith are not explicit regarding this matter.
(Fath al-Bari: 2/3939)
In reality, the intent of the Lawgiver is that when, in prayer, one transitions from one posture to another, the movement of transition should be filled with the remembrance of Allah.
Imam Bukhari rahimahullah has established through this chapter heading and the ahadith that after completing the two rak‘ahs, when rising for the third rak‘ah, one should begin saying "Allahu Akbar" at that very moment.

(2)
This is intended as a refutation of the Malikis, whose position is that when the worshipper stands fully upright, only then should he say "Allahu Akbar."
According to their view, the last two rak‘ahs would become analogous to the first two rak‘ahs, but the basis of legal matters is not this.
For this, the practice of the predecessors (salaf) should also be considered, and that is contrary to the position of the Malikis.
And Allah knows best.

Hadith Commentary: Benefits and Issues: (1)
According to Imam Malik rahimahullah, Abu Hanifah rahimahullah, Shafi’i rahimahullah, and Ahmad rahimahullah, the opening takbir (takbir tahrimah) is obligatory (fard), and the remaining takbirs are also, according to them, obligatory (fard). According to others, they are Sunnah. And according to Imam Awza’i rahimahullah, Hasan Basri rahimahullah, and others, all the takbirs are Sunnah. However, the requirement of the authentic ahadith is that all the takbirs should be considered obligatory.

(2)
It is established from the hadith of Abu Hurairah radi Allahu anhu (Hadith 28) that the Messenger of Allah sallallahu alayhi wa sallam used to recite supplications (du’a) in the standing position (qiyam) after “Sami’ Allahu liman hamidah.” To interpret this as being specific to someone praying alone (munfarid) is a far-fetched interpretation. Therefore, the position of Imam Shafi’i rahimahullah is correct: whether it is the imam, the individual praying alone, or the follower (muqtadi), after the tasmi’ (saying “Sami’ Allahu liman hamidah”), supplicatory words should be recited. The position that the imam should only say “Sami’ Allahu liman hamidah” and the follower should only say the supplicatory words is not correct.

And for this, to use as evidence the narration: (When the imam says: Sami’ Allahu liman hamidah, then say: Allahumma Rabbana lakal hamd) is not correct. Its purpose is only that the supplicatory words should be said after the tasmi’. There is a need for evidence only where there is no explicit statement. In the narration of Abu Hurairah radi Allahu anhu, there is explicitness. This is just like someone saying: (When the imam says: ghayril maghdubi ‘alayhim wa la-d-dallin, then say: Ameen) — that the imam should not say Ameen.

1181. Commentary: See Hadith: 1083.

1083. Commentary:

➊ It has been mentioned previously that even during the era of the noble Companions (radi Allahu anhum), some imams began to show negligence in pronouncing the takbir. Either they would not say it at all, or they would say it very softly, even under their breath. This was a delicacy, not an excuse, therefore such an action was blameworthy. However, if there is an excuse, that is a different matter—such as it is said regarding Hazrat Uthman (radi Allahu anhu) that due to old age, the sound of his takbir would not reach the rows behind.

➋ The virtue of Hazrat Ali ibn Abi Talib (radi Allahu anhu) is established here: how much of a protector and practitioner of the Prophetic Sunnah he was, that when most people had abandoned the transitional takbirs, and some even denied their legitimacy, at such a time he revived (brought to life) this practice.