Ibn Majah

Commentary:
Benefits and Issues:

➊
Ablution (wudu) is a condition for the validity of prayer.
Therefore, one should perform ablution with attention and care,
so that there remains no deficiency in it.

➋
Facing the qiblah is a condition for prayer; however, when performing voluntary (nafl) prayers on a mount, the prayer should continue regardless of the direction the mount is facing. (Sahih al-Bukhari, al-Taqsir, Chapter: The Voluntary Prayer on Mounts and Wherever They Face, Hadith: 1093.
And Sahih Muslim, Salat al-Musafirin, Chapter: The Permissibility of Voluntary Prayer on a Mount During Travel Wherever It Faces, Hadith: 700)
However, it is necessary that at the beginning of the prayer, the mount is facing the qiblah.
As is explicitly mentioned in the narration of Sunan Abu Dawud. (Sunan Abi Dawud, Salat al-Safar, Chapter: Voluntary Prayer on the Mount and Witr, Hadith: 1225)

➌
The prayer begins with the takbir (saying "Allahu Akbar").
As mentioned in the hadith 275 of Sunan Ibn Majah.
The statement of the Prophet sallallahu alayhi wa sallam is:
"Every act that prohibits (from worldly matters) in prayer is the takbir,
and the act that permits (worldly matters again) is the salam (salutation)."

➍
"Whatever is easy for you from the Qur'an."
By this is meant Surah al-Fatihah,
because prayer is not valid without it.
Or it refers to the recitation after Surah al-Fatihah,
for which there is no fixed minimum or maximum limit.
The obligation of Surah al-Fatihah is established by other evidences.
The statement of the Prophet is:
(لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ) (Sahih al-Bukhari, al-Adhan, Chapter: The Obligation of Recitation for the Imam and the Follower in All Prayers,
..., Hadith: 756 and Sahih Muslim, al-Salat, Chapter: The Obligation of Reciting al-Fatihah in Every Rak'ah,
..., Hadith: 394)
"Whoever does not recite al-Fatihah, his prayer is not valid."
In addition, the statement of the Prophet sallallahu alayhi wa sallam is:
"When I recite aloud, do not recite anything from the Qur'an except Surah al-Fatihah." (Sunan Abi Dawud, al-Salat, Chapter: Whoever Leaves Recitation in His Prayer of al-Fatihah, Hadith: 823)

➎
Other issues regarding bowing (ruku) and prostration (sujud) have already been mentioned in previous chapters.

➏
The important issue in this hadith, which has been clarified with full emphasis,
is that it is necessary to perform the pillars (arkan) of prayer with complete tranquility.
A prayer performed hastily is not accepted by Allah.
Because the real purpose of prayer is the remembrance of Allah.
The statement of Allah, the Exalted, is:
﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ () (Ta-Ha: 14)
"Establish the prayer for My remembrance."

Hadith Commentary:
From this hadith, it is understood that the only prayer (salah) which is truly valid is that which is performed by properly fulfilling the pillars such as bowing (ruku‘), prostration (sujud), standing (qiyam), sitting (jalsah), standing after bowing (qawmah), etc. Those worshippers who merely peck like a rooster have been called thieves of prayer, and the prayer of such worshippers is thrown back at their faces; rather, that prayer itself supplicates against the worshipper.

The correspondence between the hadith and the chapter is that forgetfulness and mistakes are indeed excused, but if a person makes forgetfulness and mistakes a regular habit in prayer, then such forgetfulness is not worthy of pardon.

Especially, such forgetfulness and mistakes in prayer are extremely dangerous.

Hadith Commentary:
From this hadith, it is understood that the prayer (salah) is truly valid only when the prostration (sujud), bowing (ruku‘), standing (qiyam), sitting (jalsah), and standing after bowing (qawmah), etc., are performed properly.
Although forgetfulness and mistakes are excused in prayer, if a person makes forgetfulness a permanent habit, then such forgetfulness is not excusable.
The same applies to oaths: if someone breaks it by mistake, it is excusable, but if someone makes it a habit, then he should not be excused.
The one who performed the prayer incorrectly (musi’ al-salah) repeatedly offered the prayer hastily, therefore the Messenger of Allah (sallallahu alayhi wa sallam) admonished him.
And Allah knows best.

Fiqh al-Hadith
Sometimes it happens that a narrator relates a narration, and some of his students transmit it in a complete and detailed (mutawwal) form, while others transmit it in a brief and summarized (mukhtasar wa mulakhkhas) form. For example, in Sahih al-Bukhari, in the hadith of «مسئي الصلوة», it is mentioned that the Prophet sallallahu alayhi wa sallam said: «إذا قمت إلى الصلوة فكبر» “...etc. When you stand for prayer, say the takbir...etc.” [كتاب الاذان، باب وجوب القرأة للإمام و المأموم۔۔ ح757]
↰ In this, there is no mention of facing the qiblah, even though facing the qiblah is a pillar and obligation of prayer. There is also no mention of ablution (wudu).
In another chain of this hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam said: «إذا قمت إلى الصلوة فأسبغ الوضوء ثم استقبل القبلة فكبر» etc.
“When you stand for prayer, perform a complete ablution (wudu), then face the qiblah, then say the takbir.” etc. [صحيح البخاري، كتاب الاستئذان، باب من رد فقال : عليك السلام ح 6251]
Now, if some denier of hadith starts making a commotion that in the first hadith there is no mention of facing the qiblah and ablution, “and omission in the context of explanation is concealment, which is the practice of the Jews”!
Then the uproar of this misguided and foolish person is false and rejected. He will be explained that if something is mentioned in one authentic narration and not mentioned in another authentic narration, then the absence of mention is not evidence for the negation of mention. All the chains and texts of the ahadith should be gathered and acted upon according to the combined meaning.

◈ Anwar Shah Kashmiri Deobandi says:
«اعلم أن الحديث لم يجمع إلا قطعة فتكون قطعة عند واحد وقطعة أخري عند واحد فليجمع طرقه و ليعمل بالقدر المشترك ولا يجعل كل قطعة منه حديثا مستقلا»
Meaning: “And know that the ahadith have been collected in fragments. Thus, one fragment is with one narrator and another with another, so it is necessary to gather all the chains (and texts) of the ahadith and act upon the total sum, and not make each fragment an independent hadith.” [فیض الباری ج 3 ص 455]

◈ Ahmad Raza Khan Barelvi writes:
“You will find hundreds of examples of this, that the narrators transmit the same hadith in various diverse ways in meaning—some narrate the whole, some one fragment, some another fragment, some in one way, some in another. By gathering the routes, the complete matter becomes clear.” [فتاوي رضويه نسخه جديده ج 5 ص 301]
↰ Therefore, those who make a commotion that in Sahih al-Bukhari, in the hadith of Sayyiduna Abu Humayd al-Sa’idi radi Allahu anhu, there is no raising of the hands before and after bowing (ruku’), their commotion is wrong and rejected.
To read the complete article by Hafiz Zubair Ali Zai rahimahullah, “The Famous Hadith of Abu Humayd al-Sa’idi Regarding the Method of Prayer, Authentication of the Chain, and Removal of Doubts,” click here.

Hadith Commentary:
So, is there no mention of the Jalsat al-Istirahah (the sitting of rest) in this?
The name of this person was Khallad ibn Rafi‘; he was performing the prayer hastily.
The Prophet (sallallahu alayhi wa sallam) taught to perform the prayer calmly and with composure.
In the hadith, the word «وعليك السلام» is mentioned. This is the point of relevance to the chapter.
The effect (athar) of Abu Usamah, the narrator, has been connected (mawsul) by the Imam himself in the Book of Faith and Vows (Kitab al-Iman wa al-Nudhur).

Sitting for a Short While in the Odd-Numbered Rak‘ah of Prayer Before Standing Up
It is established from authentic hadith that when the Prophet sallallahu alayhi wa sallam was in the odd-numbered rak‘ah of prayer, he would not stand up immediately, but would sit for a short while.

See: [صحيح بخاري ج1 ص113 ح82و اور هدية المسلمين ص47 ح18]

In fact, it is mentioned in Sahih Bukhari that the Prophet sallallahu alayhi wa sallam said to a man (who did not know how to pray properly): «ثم اسجد حتي تطمئن ساجدا، ثم ارفع حتي تطمئن جالسا، ثم اسجد حتي تطمئن ساجدا، ثم ارفع حتي تطمئن جالسا»

Then prostrate until you are at ease in prostration, then rise until you are at ease sitting, then (perform the second) prostration until you are at ease in prostration, then rise (from the second prostration) until you are at ease sitting. [صحيح بخاري: 6251]

From this hadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam commanded sitting after the second prostration. This hadith was quoted by Zahur Ahmad Deobandi with reference to Sahih Bukhari (26511/Sahih 6251). (See Chehl Hadith, pp. 78, 79) However, by distortion, he omitted the words after the second prostration: «حتي تطمئن جالسا» until you are at ease sitting. This is a great act of dishonesty.

In a narration attributed to Sayyiduna Abu Humayd As-Sa‘idi radi Allahu anhu, it is mentioned:

«ثم كبر فسجد، ثم كبر فقام ولم يتورك»

Then the Prophet sallallahu alayhi wa sallam said takbir and performed prostration, then after prostration, he said takbir and stood up, and did not perform tawarruk. [سنن ابي داود: 733]

The chain of this narration is weak due to ‘Isa ibn ‘Abdullah ibn Malik (whose status is unknown). Zahur Ahmad, by distortion, translated in this narration: «ولم يتورك» and did not perform tawarruk

as: "did not sit." See Chehl Hadith [ص80]

This is a great act of dishonesty.

Benefit:

In this weak narration attributed to Sayyiduna Abu Humayd As-Sa‘idi radi Allahu anhu, there is also mention of raising the hands before and after bowing (ruku‘), which is particularly disliked by those people.

See: [شرح معاني آثار للحطاوي ج1 ص260 باب صفة الجلوس فى الصلوة كيف هو؟ / طبع دارالباز مكة المكر مة اور السنن الكبريٰ للبيهقي 2/101۔ 102]

To interpret an authentic (practiced upon) hadith as being due to an excuse, and to distort a weak hadith—what kind of justice is this in any court?!

... See the original article ...

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 77

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The relevance between the chapter and the hadith is as follows: The Messenger of Allah sallallahu alayhi wa sallam told him, “Recite whatever you know of the Qur’an with ease,” and in Sunan Abi Dawud, there is a narration from Rifa‘ah bin Rafi‘ radi Allahu anhu that:
«إذا قمت فتوجهت إلى القبلة فكبر، ثم اقرا بام القرآن وبماشاء الله ان تقرا، . . . . . . . .» [ابوداود كتاب الصلاة رقم الحديث 859]
“When you stand (for prayer), face the Qiblah and say Allahu Akbar, then recite Surah al-Fatihah, and whatever you can recite...”
Imam al-Bukhari rahimahullah, by referencing the hadith of Sayyiduna Abu Hurayrah radi Allahu anhu, alluded to the issue clarified in the hadith of Rifa‘ah bin Rafi‘, that reciting Surah al-Fatihah in every prayer is necessary, whether it is audible or silent, shortened (qasr) or in residence. Thus, this is the point of relevance between the chapter and the hadith. Because reciting as much Qur’an as possible with ease refers to recitation after Surah al-Fatihah, therefore, reciting Surah al-Fatihah is obligatory.

◈ Hafiz Ibn Hajar rahimahullah says:
«المراد بقوله : ”فاقرا ماتيسر معك من القرأن“ اي بعد الفاتحة» [فتح الباري ج 2 ص 309]
“Recite as much Qur’an as is easy for you—this command is after the recitation of Surah al-Fatihah (i.e., Surah al-Fatihah is obligatory upon everyone in every situation).”

Benefit:
It is clear from the mentioned hadith that maintaining tranquility in the pillars (tadil al-arkan) is extremely necessary; until a pillar is performed with composure, the prayer is invalid.
Another issue arises: Why did the Messenger of Allah sallallahu alayhi wa sallam not teach this Companion the correct prayer the first time, even though he ordered him to repeat the prayer three times? There are several possible answers to this question, for example:
➊ The noble habit of the Prophet sallallahu alayhi wa sallam was that when clarifying a specific issue, he would repeat it three times; thus, the matter of prayer was also of utmost importance, so he returned the person three times and then corrected his prayer.
➋ It is also possible that the Messenger of Allah sallallahu alayhi wa sallam wanted to see whether he had forgotten the acts of prayer or was negligent, so that if it was due to negligence, that could be clarified, and if it was a mistake, it could be corrected.
➌ The Messenger of Allah sallallahu alayhi wa sallam delayed the correction so that all his mistakes could be rectified completely.
➍ The Prophet sallallahu alayhi wa sallam may not have corrected him at first so that he himself would ask about knowledge, as is mentioned in the hadith: when the person said, “Teach me how to pray,” then the Prophet sallallahu alayhi wa sallam taught him the correct way to pray.
➎ Another reason could be that the first time the person prayed, there was no humility, so the Prophet sallallahu alayhi wa sallam only taught the correct method after the third time, when he showed humility.
➏ Some have said that the Prophet sallallahu alayhi wa sallam hoped each time that he would now perform the prayer correctly, but he did not know how to perform it properly...
For further details, refer to these books: «[فتح الباري ج2 ص308 تا ص309، المتواري ص102، ذخيرة العقبي ج11 ص110، كشف المشكل ج1 ص404]»

Benefit No. 2:
Surah al-Fatihah is obligatory in every prayer because without it, the prayer is not valid. The details of this are present in the books of hadith and their commentaries, that for all people—whether the person is an imam or a follower, praying alone or in congregation—in every situation, Surah al-Fatihah has been declared obligatory. [الكواكب الدراري ج5 ص111]

◈ Allamah ‘Ayni al-Hanafi rahimahullah says: «استدل بهذا الحديث عبدالله بن مبارك والاوزاعي ومالك والشافعي وأحمد وإسحٰق وأبوثور وداؤد وجوب قراءة الفاتحة خلف الامام فى جميع الصلٰوت .» [عمدة القاري ج3 ص326]
“That is, from this hadith (of ‘Ubadah radi Allahu anhu), Imam ‘Abdullah ibn al-Mubarak, Imam al-Awza‘i, Imam Malik, Imam al-Shafi‘i, Imam Ahmad, Imam Ishaq, Imam Abu Thawr, and Imam Abu Dawud rahimahullah have deduced the obligation of reciting Surah al-Fatihah for the follower (muqtadi) behind the imam.”

◈ Imam Nawawi rahimahullah writes in al-Majmu‘ Sharh al-Muhadhdhab:
That is, for the one who is able to recite Surah al-Fatihah, its recitation is one of the obligations (fara’id) of prayer and one of its pillars (arkan), and this Surah al-Fatihah is so specifically designated in prayer that neither its translation in a non-Arabic language can suffice in its place, nor any other verse of the Qur’an. And in this specification of al-Fatihah, all prayers are equal—whether obligatory or supererogatory, audible or silent, male or female, traveler, boy (minor), one praying standing, sitting, or lying down—all are equal in this ruling.

◈ Imam Khattabi rahimahullah, commenting on the obligation of Surah al-Fatihah, says:
«هذا الحديث نص صريح بان قرأة الفاتحه واجبة على من صلى خلف الامام سواء جهر الامام بالقرأة او خافت بها و اسناده جيد لا طعن فيه .» [معالم السنن شرح ابي داؤد ج1 ص919]
“That is, this hadith is an explicit text that reciting Surah al-Fatihah is obligatory for the follower, whether the imam recites aloud or silently. Because the Messenger of Allah sallallahu alayhi wa sallam specifically addressed the followers and commanded them to recite Surah al-Fatihah, and explained the reason that without reciting Surah al-Fatihah, no one’s prayer is valid. The chain of this hadith is very strong.”

❀ The beloved Prophet sallallahu alayhi wa sallam says:
«عن عائشة قالت : قال رسول الله صلى الله عليه وسلم من صلى صلوة لم يقرأ فيها بفاتحة الكتاب فهي خداج غير تمام» [جزء القراة ص8]
“Whoever does not recite Surah al-Fatihah in any prayer, his prayer is incomplete, not complete.”
In the above hadith, the prayer without Surah al-Fatihah is called “khadaj” (deficient).

◈ Imam Khattabi rahimahullah says:
«معناه ناقصة نقص فساد و بطلان يقول العرب اخدجت الناقة اذا القت ولدها وهو دم لم يستبن خقه . . . .» [معالم السنن ج1 ص203]
“In summary, the prayer in which Surah al-Fatihah is not recited is invalid and null. The Arabs «اخدجت الناقة» use this term when a she-camel drops her calf in such a state that it is just blood and its form and birth are not apparent. That is why the word ‘khadaj’ is used. Thus, it is established that «خداج» it is a deficiency that renders the prayer invalid, and its example is like the dead offspring of a she-camel.”

◈ Nawab Siddiq Hasan Khan rahimahullah says:
«وايں حديث لا شواهد بسيار است» [مسك الختام شرح بلوغ المرام ج1 ص219]
“That is, the evidences for reciting Surah al-Fatihah behind the imam are numerous.”

◈ Imam ‘Abd al-Wahhab al-Sha‘rani says:
“Those scholars who have specified Surah al-Fatihah in prayer and have said that nothing else suffices in its place, firstly, they have many ahadith that reach the level of tawatur (mass transmission); secondly, the practice of the early and later generations of the Companions radi Allahu anhum, the Followers, the Followers of the Followers, and the great Imams rahimahullah all support the specification of al-Fatihah and the validity of prayer.” [ميزان الكبري ج1 ص166]

Hadith Commentary:
The Prophet (sallallahu alayhi wa sallam) kept hoping each time that he (the man) would correct himself.
But after seeing him three times, he (the Prophet) taught him.
In the narration of Abu Dawud, it is stated: "Say the takbir, then recite Surah al-Fatihah."
In the narrations of Imam Ahmad and Ibn Hibban, it is stated: "Recite whatever you wish."
That is, any surah from the Qur'an.
From here, the chapter heading is derived that the Prophet (sallallahu alayhi wa sallam) instructed him to recite (Qira’ah).
Among all the chapters of the Noble Qur'an, Surah al-Fatihah is the easiest to memorize.
It is this surah that the Prophet (sallallahu alayhi wa sallam) instructed to be recited, and in the verse of the Qur'an:
﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾ (al-Muzzammil: 20)
the recitation of Surah al-Fatihah itself is intended.

Hadith Commentary:
(1)
In the narration of Abu Dawud, the explanation of "ma tayassara" (whatever is easy) has been mentioned. Its wording is as follows:
After the opening takbir (takbir tahrimah), recite Surah al-Fatihah.
In some chains of Abu Dawud, the wording is: If you have memorized something from the Qur'an, then recite from it; if you have not memorized from the Qur'an, then keep reciting "alhamdulillah", "Allahu akbar", and "la ilaha illa Allah".
When the words of the hadith are combined, the sequence is established as follows: the first level is Surah al-Fatihah.
If this surah is not memorized, then any surah or verse from the Noble Qur'an can be recited.
If one is completely unfamiliar with the Noble Qur'an, then the remembrance (dhikr) of Allah can take its place.
(Fath al-Bari: 2/315)
It is mentioned in the hadith that a man came to the Messenger of Allah (sallallahu alayhi wa sallam) and said:
O Messenger of Allah! I am unable to memorize anything from the Qur'an; tell me something that will suffice me in place of recitation.
The Messenger of Allah (sallallahu alayhi wa sallam) said: Then say these words:
(Subhan Allah, walhamdulillah, wa la ilaha illa Allah, wallahu akbar, wa la hawla wa la quwwata illa billahi al-‘aliyyil-‘azim) (Sunan Abi Dawud, Kitab al-Salat, Hadith: 832)

(2)
The hadith presented by Imam al-Bukhari rahimahullah is famous as the hadith of "the one who prayed badly" (musi’ al-salat).
Ibn Hibban has established a chapter with these words:
"It is obligatory for the one praying to recite al-Fatihah in every rak‘ah."
The importance of reciting al-Fatihah in prayer is such that the Messenger of Allah (sallallahu alayhi wa sallam) has declared al-Fatihah to be the prayer itself. Thus, in the hadith qudsi, Allah the Exalted has said:
"I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for. When the servant says:
﴿الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ﴾ (All praise is due to Allah, Lord of the worlds), Allah the Exalted says:
My servant has praised Me.
And when the servant says:
﴿الرَّحْمَـٰنِ الرَّحِيمِ﴾ (The Most Gracious, the Most Merciful), Allah the Exalted says:
My servant has extolled My greatness.
And when the servant says:
﴿مَالِكِ يَوْمِ الدِّينِ﴾ (Master of the Day of Judgment), Allah the Exalted says:
My servant has entrusted his affairs to Me.
And when the servant says:
﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ (You alone we worship, and You alone we ask for help), Allah the Exalted says: This is between Me and My servant.
Then when the servant says:
﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ، صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ (Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray), Allah says:
This is for My servant, and My servant shall have what he asks for."
(Sahih Muslim, Kitab al-Salat, Hadith: 878 (395), and Musnad Ahmad: 2/241)

At the end, we present the position of the noble Companions (radi Allahu anhum) who held the view of reciting al-Fatihah behind the imam:
- Someone asked Umar ibn al-Khattab (radi Allahu anhu): Should I recite (al-Fatihah) behind the imam? He replied:
Yes.
The questioner said:
Even if you are reciting? He replied:
Yes, even if I am reciting.
(al-Mustadrak lil-Hakim: 1/239)
- Ibn Abbas (radi Allahu anhu) said: Recite Surah al-Fatihah behind the imam.
(al-Musannaf li-Ibn Abi Shaybah: 1/375)
- Abu Hurayrah (radi Allahu anhu) regarding reciting al-Fatihah behind the imam said: Recite it quietly to yourself.
(Sahih Muslim, Kitab al-Salat, Hadith: 878 (395))
- Abu Sa‘id al-Khudri (radi Allahu anhu) regarding reciting al-Fatihah behind the imam said: Recite Surah al-Fatihah behind the imam.
(Juz’ al-Qira’ah, Hadith: 57)
- Anas (radi Allahu anhu) also used to command the recitation of al-Fatihah behind the imam.
(Kitab al-Qira’at lil-Bayhaqi, Hadith: 231)
- ‘Ubadah ibn al-Samit (radi Allahu anhu) also held and practiced the view of reciting al-Fatihah behind the imam.
(al-Sunan al-Kubra lil-Bayhaqi: 2/165)
- ‘Abdullah ibn ‘Umar (radi Allahu anhu) also held this view.
Mujahid used to hear him reciting behind the imam.
(Juz’ al-Qira’ah, Hadith: 60)
- Ubayy ibn Ka‘b (radi Allahu anhu) also used to recite Surah al-Fatihah behind the imam and commanded it.
(Juz’ al-Qira’ah, Hadith: 52)

The legislation of reciting Surah al-Fatihah in prayer is also established in this way, as the statement of Allah the Exalted is:
﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ ﴾ (15:87)
"And We have certainly given you seven oft-repeated verses and the great Qur'an."
(al-Hijr 15:87)
The Messenger of Allah (sallallahu alayhi wa sallam) himself clarified that the seven oft-repeated verses are Surah al-Fatihah.
(Sahih al-Bukhari, Tafsir, Hadith: 4704)
The exegete of the Qur'an, Qatadah, said that Surah al-Fatihah is repeated in every rak‘ah, whether the prayer is obligatory or supererogatory.
(Tafsir al-Tabari: 14/39)

Now, observe the reaction of the jurists of Iraq in comparison to the aforementioned hadiths, reports, and the practice of the Companions:
Shaykh al-Hanafiyyah, Nu‘man al-Waqt, Shaykh Khawahar Zadah, said that if the follower (muqtadi) recites behind the imam, his prayer will be invalid.
The well-known Hanafi elder, ‘Abdullah al-Balkhi, said that if the follower recites behind the imam, then mud should be put in his mouth; it was even said that his teeth should be broken.
The author of Khulasat al-Kaydani writes that reciting behind the imam is forbidden (haram).
All these references are taken from the book "Imam al-Kalam" by Mawlana ‘Abd al-Hayy Lakhnawi.
It is mentioned in al-Durr al-Mukhtar that the one who recites behind the imam is a sinner (fasiq) and his prayer is invalid.
(al-Durr al-Mukhtar: 1/544)
Mawlana ‘Abd al-Hayy Lakhnawi al-Hanafi rahimahullah has clearly expressed the truth, saying:
There is no prohibition of reciting al-Fatihah behind the imam in any marfu‘ hadith, and whatever marfu‘ hadiths the opponents present are either not authentic or are completely baseless.
(al-Ta‘liq al-Mumajjad: 1/101)

Hadith Commentary:
The purpose of Imam Bukhari rahimahullah is to refute those people who do not say the takbir when going into bowing (ruku‘) and prostration (sujud), etc.
Some of the Umayyad rulers used to do exactly this.
The chapter heading has also been translated as "Completing the takbir upon entering into bowing (ruku‘)," but the better translation is the one given above.

Hadith Commentary:
In this hadith, the mention of saying the takbir for all movements (transitions) in the prayer is found; however, upon rising from bowing (ruku‘), it is not the takbir but rather the tasmi‘ (saying: “Sami‘a Allahu liman hamidah”) that is legislated. The details of this will be discussed in the upcoming hadith: 789.

Hadith Commentary:
In a four-unit (rak‘ah) prayer, there are a total of twenty-two takbirs (saying "Allahu Akbar"): in each rak‘ah, five takbirs—one is the opening takbir (takbir al-tahrimah), the second is when rising after the first tashahhud—thus, all together, they become twenty-two.
And in a three-unit prayer, there are seventeen takbirs, and in a two-unit prayer, there are eleven. In all five prayers, there are ninety-four takbirs.
From the narration chain of Musa ibn Isma‘il, the purpose of the Imam (rahimahullah) is to show that two individuals narrated this from Qatadah: Hammam and Aban. Hammam’s narration is according to the principles of Imam Bukhari (rahimahullah), and Aban’s narration is in the follow-up narrations (mutaba‘at).
The second benefit is that Qatadah’s hearing (sama‘) from ‘Ikrimah becomes established.

Hadith Commentary:
(1)
In this hadith, the details of the transitional takbirs (takbirat al-intiqal) are explained: in every rak‘ah, apart from the opening takbir (takbir tahrimah) and the takbir after rising upon completion of two rak‘ahs, there are five takbirs. In this way, in four rak‘ahs there are a total of twenty-two takbirs, as mentioned in the previous hadith.
Earlier, in the hadith of Abu Hurairah (radi Allahu anhu) (No. 785), there is mention of saying the takbir at every bowing and rising.
This generality is not intended, because in that hadith, the purpose of Imam al-Bukhari (rahimahullah) was to refute the abandonment of the takbir at the time of bowing, as was the habit of Banu Umayyah. Furthermore, the negation of tasmi‘ and tahmid was not intended there.
(2)
It should be noted that after the martyrdom of ‘Umar (radi Allahu anhu), ‘Uthman (radi Allahu anhu) had constructed a screened enclosure (maqsurah) in the mosque, in which he would stand and lead the prayer. Then, due to old age, there was also some weakness in his voice, so mu’adhdhins (mukabbirin) were appointed to convey his takbirs to the people.
Banu Umayyah thought that perhaps ‘Uthman (radi Allahu anhu) had abandoned the takbirs, so they too neglected the observance of the takbirs.
To refute this position, the noble hadith scholars established chapters regarding the transitional takbirs and presented relevant ahadith.

Hadith Commentary:

This same hadith, as narrated by Rifaa’ah bin Rafi’, is reported by Ibn Abi Shaybah in such a way that the person did not perform the bowing (ruku‘) and prostration (sujud) completely. That is why the Prophet (sallallahu alayhi wa sallam) ordered him to repeat the prayer. This is precisely the translation of the chapter heading. It is thus established that performing every pillar (rukn) of the prayer with calmness and composure is obligatory.

In the narration of Bukhari, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said: “Recite whatever is easy for you from the Qur’an.” However, in the narration of Rifaa’ah bin Rafi’ as recorded by Ibn Abi Shaybah, it is clearly mentioned as follows: “Then recite Umm al-Qur’an (i.e., Surah al-Fatihah) and whatever Allah wills.” That is, first recite Surah al-Fatihah, then recite whatever is easy from the Qur’an.

After this clarification, anyone who tries to use this narration as evidence for the non-obligatory status of Surah al-Fatihah in prayer is either unaware of the detailed narrations or is afflicted with prejudice.

Hadith Commentary:
(1)
The hadith scholars have named this hadith "Hadith of the One Who Performed Prayer Poorly" (Hadith Musi’ al-Salat). Numerous rulings have been derived from it. From this hadith, it is understood that maintaining composure in the postures (ta'dil al-arkan) during prayer is obligatory; without it, the prayer is not valid, because the Messenger of Allah (sallallahu alayhi wa sallam) repeatedly instructed this person to perform the prayer again. His only shortcoming was that he was not performing the bowing (ruku') and prostration (sujud) properly. Previously, a hadith narrated from Hudhayfah (radi Allahu anhu) has been mentioned, in which he saw a person who was not performing ruku' and sujud correctly, so he said: "You have not prayed. If you die in this state, you will die contrary to the religion of natural disposition (din al-fitrah), the religion upon which Allah, the Exalted, sent the Messenger of Allah (sallallahu alayhi wa sallam)." (Al-Musannaf of Ibn Abi Shaybah: 2/78, Maktabat al-Rushd edition)

(2)
In this hadith, the specific matters in which he was deficient, due to which he was ordered to repeat the prayer two or three times, are not mentioned. However, this incident has been narrated by Ibn Abi Shaybah from the narration of Rifa’ah ibn Rafi’ (radi Allahu anhu), with the wording that a man entered the mosque and performed a light prayer, not fulfilling the ruku' and sujud properly, so the Messenger of Allah (sallallahu alayhi wa sallam) ordered him to repeat it. (Sahih al-Bukhari, Kitab al-Adhan, Hadith: 791) Imam al-Bukhari (rahimahullah) has alluded to this narration through his chapter heading. In Sunan al-Nasa’i, it is mentioned that he performed two rak’ahs. It is possible that he was performing the two rak’ahs of greeting the mosque (tahiyyat al-masjid). In one narration, these words are also found: The Messenger of Allah (sallallahu alayhi wa sallam) said: "First recite Surah al-Fatihah, then recite whatever is easy for you from the Qur’an." (Musnad Ahmad: 4/340) From this detailed narration, it is understood that reciting Surah al-Fatihah in prayer is necessary; without it, the prayer is not valid. (Fath al-Bari: 2/360, 364)

Fiqh al-Hadith
An Important Point
It is authentically established that Sayyiduna Abu Hurairah radi Allahu anhu used to raise his hands (raf‘ al-yadayn) at the beginning of the prayer, before bowing (ruku‘), and after rising from bowing. [جزء رفع الیدین للبخاری : 22 و سندہ صحیح]

And it is also authentically established that Sayyiduna Abu Hurairah radi Allahu anhu stated that the Messenger of Allah sallallahu alayhi wa sallam used to raise his hands at the beginning of the prayer, before bowing, after rising from bowing, and when standing up after two rak‘ahs. [صحيح ابن خزيمه ج 1ص 344، 345 ح 694، 695 وسنده صحيح، وقال الحافظ ابن حجر فى كتابه موافقة الخبر 409، 410/1 هذا حديث صحيح]

↰ Ibn Jurayj has explicitly stated that he heard this directly, and the criticism against Yahya ibn Ayyub al-Ghafiqi is rejected, as he is considered trustworthy and reliable by the majority, and ‘Uthman ibn al-Hakam has corroborated him. This narration also contains the addition that «ولا يفعله حين يرفع رأسه من السجود» “That is, the Prophet sallallahu alayhi wa sallam did not raise his hands when lifting his head from prostration (sujud).”

In Sahih al-Bukhari, there is a detailed mention of the prayer of Sayyiduna Abu Hurairah radi Allahu anhu, but in it, there is no mention of raising the hands at the beginning of the prayer, before bowing, after rising from bowing, or after the two rak‘ahs. At the end of this hadith, it is written that Sayyiduna Abu Hurairah radi Allahu anhu said regarding his prayer: «إن كانت هذه لصلاته حتي فارق الدنيا» “This was the prayer of the Messenger of Allah sallallahu alayhi wa sallam until he departed from this world.” [صحيح بخاري مع فتح الباري ج 2 ص 290 ح 803]

↰ From this narration, it is understood that Sayyiduna Abu Hurairah radi Allahu anhu used to perform the same prayer that the Prophet sallallahu alayhi wa sallam performed in his final days. Now, since after the passing of the Prophet sallallahu alayhi wa sallam, it is established from Sayyiduna Abu Hurairah radi Allahu anhu, both as a statement and as an action, that he used to raise his hands at the beginning of the prayer, before bowing, and after rising from bowing, it is therefore automatically established that the Prophet sallallahu alayhi wa sallam continued to raise his hands until his death. Whoever disagrees with this should present, with an authentic or good chain, evidence from Sayyiduna Abu Hurairah radi Allahu anhu for the abandonment of raising the hands. After this reasoning, when I happened to read «التحقیق الراسخ فی أن أحادیث رفع الیدین لیس لھانا سخ», I was very pleased to see that our teachers’ teacher (Shaykh al-Shuyukh) Hafiz Muhammad Gondalwi rahimahullah had also used this same reasoning to establish that the Prophet sallallahu alayhi wa sallam continued to raise his hands until his death. See al-Tahqiq al-Rasikh [ص 90، 91 نویں حدیث] «والحمدلله»

SA If someone says that it is also established from Sayyiduna Abu Hurairah radi Allahu anhu that he used to raise his hands in the prostrations as well. [بحواله سنن ابن ماجه ص 62 ح 860 ومسند احمد 132/2 ح 6163] EA ↰ The answer is that this narration is weak for two reasons.

⟐ The narration of Isma‘il ibn ‘Ayyash from non-Shamis and non-Hijazis is weak. See Sunan al-Tirmidhi [باب ماجاء فی الجنب والحائض ح 131] and Tahdhib al-Kamal [214/2۔ 217]

⟐ Isma‘il ibn ‘Ayyash is a mudallis (one who practices tadlis). [طبقات المدلسین 3/68، المرتبۃ الثالثہ] And this narration is transmitted with ‘an‘anah (i.e., using “from” instead of direct transmission).

↰ Reasoning from this weak chain is rejected. Shaykh al-Albani rahimahullah made a great error; without any evidence, he declared it “authentic.” «انا لله وانا اليه راجعون»

Hadith Commentary: Benefits and Issues: (1)
The Prophet (sallallahu alayhi wa sallam) said to the one who was negligent in prayer: Recite whatever portion of the Qur’an you find easy. And Surah al-Fatihah is the easiest portion of the Qur’an, which is generally memorized by the one who prays. Hafiz Ibn Hajar rahimahullah has explicitly stated under this narration that Imam Ahmad rahimahullah and Ibn Hibban rahimahullah have, in its place, narrated the words: (ثُمَّ اقْرَأ بِأُمِّ الْقُرْآن ثُمَّ اقْرَأ بِمَا شِئْتَ) (Then recite Umm al-Qur’an, then recite whatever you wish), which is a clear proof that “ma tayassara” (whatever is easy) refers to Surah al-Fatihah.

(2)
From this hadith, it is understood that it is obligatory to perform all the pillars of prayer with composure and tranquility; this is called “tadil al-arkan” (maintaining composure in the pillars), which is, according to all the Imams, obligatory. Imam Yusuf also holds this view. However, according to Imam Abu Hanifah rahimahullah and Muhammad rahimahullah, tadil al-arkan is wajib (necessary), which is a degree below fard (obligatory), but this view is contrary to the hadith. The real matter is that whatever technical term—fard or wajib—you assign to the command of the Prophet (sallallahu alayhi wa sallam), it is so binding that inventing a lighter term to diminish its weight or to oppose it cannot reduce its status in the religion of Islam. Rather, it remains just as necessary as the command of the Qur’an, because the command of the Qur’an and the hadith is divine revelation (wahy ilahi). (Reflect and understand) (Zahid)

1:
Ibn Abi Hatim says that my father (Abu Hatim al-Razi) says that Yahya made an error (wahm) in this;
he intended to say ((إِذَا قَامَ إِلَى الصَّلَاةِ رَفَعَ اِلَيْهِ مَدًّا)), but he made a mistake and, by error, narrated ((إذَا كَبَّرَ لِلصَّلَاةِ نَشَرَ أَصَابِعَه)).
The trustworthy narrators among the students of Ibn Abi Dhi’b have narrated it only with the wording ((إِذَا قَامَ إِلَى الصَّلَاةِ مَدًّا)).

738. Commentary:
Ahadith 735 and 738 are all weak in their chains of narration. However, in this hadith, there is evidence for raising the hands (raf‘ al-yadayn) when rising for the third rak‘ah, which is authentic. Moreover, this is also established from other authentic ahadith.

753. Commentary:
In this hadith, the manner of raising the hands (raf‘ al-yadayn) has been described. In the narration of Sunan al-Darimi, it is stated: "When the Prophet (sallallahu alayhi wa sallam) would raise his hands for prayer, his fingers would be slightly spread apart." [نيل الاوطار 197/2]
To deduce from this hadith that there is no raising of the hands (raf‘ al-yadayn) at the time of bowing (ruku‘) is in no way correct, nor is there any indication of this within it.

836. Commentary:
There are eleven takbirs (declarations of "Allahu Akbar") in every two rak‘ahs, and twenty-two takbirs in four rak‘ahs. Apart from the opening takbir (takbir tahrimah) and the takbir for standing up for the third rak‘ah, five takbirs are said in each rak‘ah. Imam Ahmad rahimahullah has declared all of them to be obligatory (wajib), whereas other scholars consider only the opening takbir (takbir tahrimah) to be obligatory and the rest to be an emphasized Sunnah (sunnah mu’akkadah). And it is evident that from the practice of the Prophet sallallahu alayhi wa sallam, their omission is not established on any occasion.

884. Commentary:
➊ This hadith is called the Hadith of "Musi’ al-Salat," meaning the hadith in which the one who performed the prayer incorrectly is mentioned.
➋ The scholars are unanimous that the Messenger of Allah (sallallahu alayhi wa sallam) has mentioned the obligatory acts (fara’id) in this hadith. Without these, it is as if there is no prayer at all.
➌ According to this hadith, the opening takbir (takbir al-tahrimah), recitation (qira’ah), bowing (ruku‘) and tranquility (itmi’nan) in it, rising and standing straight, prostration (sujud) and tranquility in it, rising and sitting with tranquility are included among the obligations. However, the Hanafi scholars do not consider tranquility (itmi’nan) necessary at any point in the prayer, because according to the language, tranquility is not included in the meaning of bowing and prostration. But one should reflect: is the status of hadith less than that of language, that if it is written in the language then it is obligatory, but if it comes in an authentic hadith then it is only recommended? Whereas the explicit words of the Messenger of Allah (sallallahu alayhi wa sallam) are: «فإنك لم تُصلِّ» "Indeed, you have not prayed." And this person was told three times to repeat the prayer. Let us say it is at least obligatory (wajib). Alas! Similarly, they do not consider standing after bowing (qawmah) and sitting between the two prostrations (jalsah) to be obligatory, saying these are not intended acts. Perhaps this is why opinion (ra’y) has been condemned.
➍ "Recite as much of the Qur’an as you are able." In other chains of this same hadith, Surah al-Fatihah is explicitly mentioned. Thus, this recitation is either in addition to Surah al-Fatihah, or it refers to Surah al-Fatihah itself, because every reciter of the Qur’an necessarily knows Surah al-Fatihah. The recitation of the Qur’an begins with it.
➎ If any of the obligations (wajibat) of prayer are omitted, or if it is not performed according to the prescribed manner, the prayer becomes invalid and it will be necessary to repeat the prayer.
➏ Enjoining good (amr bil-ma‘ruf) and forbidding evil (nahy ‘an al-munkar) is necessary for every Muslim, and one should deal with gentleness and good manners in this. There should be no harshness in clarifying or teaching any issue.
➐ When two people are separated, even if only for a few moments, upon meeting again, it is prescribed to give salam and to reply to it.
➑ It is also understood from this blessed hadith that the takbir and recitation should be done only in Arabic, as in other authentic narrations the wording "Allahu Akbar" is also explicitly mentioned. Those who permit saying the takbir or recitation in Persian or any other language have no evidence for this. «والله أعلم»

885. Commentary:

➊ This hadith is called the Hadith of the one who performed prayer incorrectly (Hadith al-Musi’ al-Salat), meaning the hadith in which the one who prayed incorrectly is mentioned.

➋ The scholars are unanimous that the Messenger of Allah (sallallahu alayhi wa sallam) has mentioned the obligatory acts (fara’id) in this hadith. Without these, it is as if there is no prayer at all.

➌ According to this hadith, the opening takbir (takbir al-tahrimah), recitation (qira’ah), bowing (ruku‘) and tranquility (itmi’nan) in it, rising from bowing and standing upright, prostration (sujud) and tranquility in it, raising the head and sitting with tranquility are included among the obligations. However, the Hanafi scholars do not consider tranquility (itmi’nan) necessary at any point in the prayer, because according to the language, tranquility is not included in the meaning of bowing and prostration. But one should reflect: is the status of hadith less than that of language, that if it is written in the language then it is obligatory, but if it comes in a sound hadith then it is only recommended? Whereas the explicit words of the Messenger of Allah (sallallahu alayhi wa sallam) are: «فإنك لم تُصلِّ» “Indeed, you have not prayed.” And this person was told three times to repeat the prayer. Let us say it is at least obligatory (wajib). Alas! Similarly, they do not consider standing after bowing (qawmah) and sitting between the two prostrations (jalsah) to be obligatory, saying these are not intended acts. Perhaps this is why opinion (ra’y) has been condemned.

➍ “Recite as much of the Qur’an as you are able.” In other chains of this same hadith, Surah al-Fatihah is explicitly mentioned. Thus, this recitation is either in addition to Surah al-Fatihah, or it refers to Surah al-Fatihah itself, because every reciter of the Qur’an necessarily knows Surah al-Fatihah. The recitation of the Qur’an begins with it.

➎ If any of the obligations (wajibat) of prayer are omitted, or if it is not performed according to the prescribed manner (sunnah), the prayer will be invalid and it will be necessary to repeat it.

➏ Enjoining good (amr bil-ma‘ruf) and forbidding evil (nahy ‘an al-munkar) is necessary for every Muslim, and one should deal with gentleness and good manners in this. There should be no harshness in clarifying or teaching any issue.

➐ When two people are separated, even if only for a few moments, upon meeting again, it is prescribed to greet (say salam) and to reply to the greeting.

➑ This blessed hadith also shows that the takbir and recitation should be done only in Arabic, as in other authentic narrations the wording “Allahu Akbar” is also explicitly mentioned. Those who permit saying the takbir or recitation in Persian or any other language have no evidence for this. And Allah knows best.

906. Commentary:

➊ From this narration, it is understood that in «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ», it will be recited aloud in the audible (jahri) prayer, but it is not necessary, because the narrations regarding reciting quietly are more numerous and, in terms of authenticity, stronger. Although this narration is also authentic, it will be interpreted as referring to occasionally reciting aloud in «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ», and the regular practice will be to recite quietly, so that all narrations are acted upon according to their respective status.

➋ It is further understood that (in the audible prayer) it is Sunnah for both the imam and the followers (muqtadis) to say "Ameen" aloud, and this was the practice during the blessed era of the Companions (radi Allahu anhum).

Reciting «بسم الله الرحمن الرحيم» in Prayer
The Prophet sallallahu alayhi wa sallam used to recite «بسم ﷲ الرحمن الرحيم».

Proof: «عن نعيم المجمر قال: صليت ور اء أبى هريرة فقرأ بسم الله الرحمن الرحيم ثم قرأ بأم القرآن . . . قال أبوهريرة والذي نفسي بيده إني لأ شبهكم صلاة برسول الله صلى الله عليه وسلم» [نسائي: 906]

"Nu'aym al-Mujammir says that I prayed behind Abu Hurayrah radi Allahu anhu, so he recited «بسم الله الرحمن الرحيم», then he recited Surah al-Fatihah. After concluding the prayer with salam, Abu Hurayrah radi Allahu anhu said: 'By Him in Whose Hand is my soul, among you my prayer most closely resembles the prayer of the Messenger of Allah sallallahu alayhi wa sallam.'"

Reciting «بسم الله الرحمن الرحيم» aloud is also correct, as is found in Sunan al-Nasa'i.

Abu Hurayrah radi Allahu anhu recited it in a loud voice, and reciting it silently is also valid, as is evident from the narrations of Sahih Ibn Khuzaymah and Ibn Hibban.

Based on the abundance of evidences, generally reciting it silently is better, and it is not preferable to be strict in this matter.

1157. Commentary: In this narration, Imam Nasa'i rahimahullah has two teachers: Nasr ibn Ali and Suwar ibn Abdullah. The wording mentioned in the narration is that of Suwar, although the wording of Nasr is not different in meaning from his.

1024. Commentary:

➊ In the later period of the noble Companions (radi Allahu anhum), some new people had abandoned the practice of certain Sunnahs, among which was the Sunnah of the additional takbirs (takbirat-e-intiqal) during prayer transitions. People had stopped pronouncing the takbirs in prayer. The noble Companions (radi Allahu anhum) drew attention to this matter.

➋ If any Sunnah is being neglected, the ruler of the time should strive to revive it.

Fiqh al-Hadith
SA If someone says that from Sayyiduna Abu Hurayrah radi Allahu anhu, raising the hands (raf‘ al-yadayn) in prostrations (sujud) is established. [بحواله سنن ابن ماجه ص 62 ح 860 ومسند احمد 132/2 ح 6163] EA ↰ The answer is that this narration is weak for two reasons:
⟐ The narration of Isma‘il ibn ‘Ayyash from non-Shamis and non-Hijazis is weak. See Sunan al-Tirmidhi [باب ماجاء فی الجنب والحائض ح 131] and Tahdhib al-Kamal [214/2۔ 217]
⟐ Isma‘il ibn ‘Ayyash is a mudallis (one who practices tadlis). [طبقات المدلسین 3/68، المرتبۃ الثالثہ] And this narration is with ‘an‘anah (the use of “from” instead of direct transmission).
↰ Deduction from this weak chain is rejected. Shaykh al-Albani rahimahullah made a major error; he declared it “authentic” without any evidence. «انا لله وانا اليه راجعون»

It is established with a sound chain that Sayyiduna Abu Hurayrah radi Allahu anhu used to raise his hands at the beginning of the prayer, before bowing (ruku‘), and after rising from bowing. [جزء رفع الیدین للبخاری : 22 و سندہ صحیح]
And it is also authentically established that Sayyiduna Abu Hurayrah radi Allahu anhu used to say that the Messenger of Allah sallallahu alayhi wa sallam would raise his hands at the beginning of the prayer, before bowing, after rising from bowing, and when rising after two rak‘ahs. [صحيح ابن خزيمه ج 1ص 344، 345 ح 694، 695 وسنده صحيح، وقال الحافظ ابن حجر فى كتابه موافقة الخبر 409، 410/1 هذا حديث صحيح]
↰ Ibn Jurayj has explicitly stated hearing (sama‘), and the criticism against Yahya ibn Ayyub al-Ghafiqi is rejected; according to the majority, he is a trustworthy and reliable narrator, and ‘Uthman ibn al-Hakam has corroborated him. In this narration, there is also the addition that «ولا يفعله حين يرفع رأسه من السجود» “That is, the Prophet sallallahu alayhi wa sallam would not raise his hands when lifting his head from prostration.”

Benefits and Issues:
➊ This hadith indicates the legitimacy of reciting “Bismillah” and “Ameen” aloud, because a person who is in the row behind (directly connected to the imam’s row) will only hear the imam’s recitation and “Ameen” if the imam recites them in a loud voice (otherwise, he will not hear them).
➋ There is a difference of opinion regarding saying “Bismillah” and “Ameen” aloud; based on the evidence, the preferred view is that “Bismillah ar-Rahman ar-Raheem” should be recited quietly, and “Ameen” should be said aloud.
➌ Saying “Ameen” at the end and completion of Surah al-Fatihah is, by consensus, a Sunnah—whether one is the imam, a follower, or praying alone.
➍ According to Imam Abu Hanifah rahimahullah, saying “Ameen” is obligatory, and whoever omits it is sinful.
➎ The meaning of “Ameen” is: O Allah! Accept my supplication.

Hadith Narrator: (Nu’aym Mujmir rahimahullah) His kunya was Abu Abdullah. “Nu’aym” is the diminutive form of “Na’eem.” In “Mujmir,” the “meem” has a dammah, the “jeem” is sukun, and the second “meem” has a kasrah beneath it. He was a freed slave of the family of Sayyiduna Umar radi Allahu anhu. In compliance with the order of Sayyiduna Umar radi Allahu anhu, he used to burn incense in the Prophet’s Mosque (Masjid al-Nabawi) every Friday after noon, and for this reason, he became known as “Mujmir” (the one who burns incense). He was a well-known Tabi’i. Abu Hatim, Ibn Ma’in, Ibn Sa’d, and Nasa’i rahimahumullah have declared him trustworthy (thiqah).

Lexical Explanation:
«رَبَّنَا وَلَكَ الْحَمْدُ» In some narrations, «رَبَّنَا لَكَ الْحَمْدُ» is also reported, meaning that before «لَكَ», the "waw" (و) is present in some narrations and absent in others. Both forms are established. If the "waw" is retained, then in that case it will be conjunctive to an omitted phrase, i.e., «أَطَعْنَاكَ وَ حَمِدْنَاكَ» "We have obeyed You and praised and glorified You." Or, the "waw" may be considered circumstantial, or it may be regarded as superfluous. All these possibilities exist. In some narrations, «اللّٰهُمَّ ! رَبَّنَا لَكَ الْحَمْدُ» is also mentioned.
«يَهْوِي» is derived from the root «ضَرَبَ يَضْرِبُ», meaning to bow, to incline, to fall.

Benefits and Issues:
① Among the takbirs (declarations of "Allahu Akbar") recited in prayer, the first takbir is called Takbir Tahrimah, Takbir Iftitah, or Takbir Ula, which means that after entering the prayer, all those actions and things that were permissible before starting the prayer now become prohibited. The remaining takbirs are called Takbirat Intiqal, meaning the takbirs recited when moving from one pillar of the prayer to another.
➋ The first takbir (Takbir Tahrimah) is obligatory (fard), and the remaining takbirs are, according to some, obligatory (wajib), but according to most, they are Sunnah (recommended).
➌ During the era of Banu Umayyah, some of the rulers of Banu Umayyah did not give importance to these takbirs and, considering them insignificant, abandoned them. However, the Companions (radi Allahu anhum) of that era continued to teach and remind people of their being Sunnah, so that people would remain adherent to the Sunnah of the Prophet and their connection to the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) would not be severed.
➍ In every era, it is the duty of the scholars of truth to keep ignorant and unknowing people aware of the importance and virtue of the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), and to make every possible effort to protect them from the tribulation of denying the Sunnah.

Hadith Authentication:
[الموطأ رواية يحييٰ بن يحييٰ 76/1 ح 163، ك 3 ب 4 ح 19، التمهيد 79/7، الاستذكار : 143، و أخرجه البخاري 785، ومسلم392، من حديث مالك به]

Jurisprudential Explanation:
➊ Sayyiduna Jabir radi Allahu anhu used to teach people to say the takbir (Allahu Akbar) in prayer and would instruct them to say the takbir during the transitions between positions. [موطأ امام مالك 77/1 ح 166، وسنده صحيح]
➋ By "transition," what is meant is raising the head from prostration (sujud); raising the head from bowing (ruku') is not intended here, because there is a clear, specific evidence regarding that. After ruku', «سمع الله لمن حمده» should be said, as is established from the detailed hadith of Sayyiduna Abu Hurairah radi Allahu anhu. See: [صحيح بخاري: 803، صحيح مسلم: 392/28]
➌ The imam will say these takbirs aloud (jahr), as is established by a hasan li-dhatihi (authentic) hadith in [السنن الكبريٰ للبيهقي 18/2،], and the followers (muqtadis) will say these takbirs silently (in their hearts), as is established by the ahadith in Sahih al-Bukhari [4534] and Sahih Muslim [539], and there is consensus on this.
➍ Imam al-Zuhri rahimahullah used to say that if a person finds (the imam) in ruku', then one takbir is sufficient for him (provided he intends it as the opening takbir). See: [موطأ امام مالك 77/1 ح 167، وسنده صحيح]
● Approximately the same position is held by Imam Ata ibn Abi Rabah rahimahullah and Hakam ibn Utaybah rahimahullah. [مصنف ابن ابي شيبه 242/1 ح 2509 وسنده صحيح، 243/1 ح 2514 وسنده صحيح] And it is also permissible to say two separate takbirs: one for ruku' and one for the opening (takbir al-ihram), as is established from the caliph Umar ibn Abd al-Aziz rahimahullah. [مصنف ابن ابي شيبه 243/1 ح 2515 وسنده حسن]
➎ Sayyiduna Abu Hurairah radi Allahu anhu used to raise his hands (raf' al-yadayn) before and after ruku'. [جزٔ رفع اليدين للبخاري: 22 وسنده صحيح]
● In one chain of transmission of the aforementioned hadith of al-Muwatta' from Sayyiduna Abu Hurairah radi Allahu anhu, it is mentioned that this was the prayer of the Messenger of Allah sallallahu alayhi wa sallam until he departed from this world. See: [صحيح بخاري:803] Therefore, it is established that the Messenger of Allah sallallahu alayhi wa sallam continued to perform raf' al-yadayn until his passing.

210 Lexical Explanation:
«فَأَسْبِغِ اَلْوُضُوءَ» «أَسْبِغِ» is an imperative form, meaning: "Do it with emphasis, do it completely."
«تَعْتَدِلَ » means to come to moderation, to return to an even, balanced position.
«قَائِمًا » means to stand straight, such that after rising from bowing (ruku‘), there is no inclination whatsoever.
«فَأَقِمْ صُلْبَكَ» means that when one raises his head from bowing (ruku‘), he should straighten his back in such a way that there is no crookedness or inclination in it.
«اَلْعِظَامُ » means bones; it refers to the bones of the back and their joints. It can also refer to the spinal column.
«يُثْنِيَ عَلَيْهِ» is from the Bab Af‘al (verb form IV), and the "ya" has a dammah (u-sound). It means to declare His praise and greatness, and to praise Him to the utmost degree.
«وهلِّلْهُ » is an imperative form from «تهليل», meaning: say «لا اله الا الله». This hadith is well-known and famous by the name of Hadith «مسي الصلاة».

Benefits and Issues:
In this hadith, the Prophet sallallahu alayhi wa sallam instructed the one praying to perform the pillars (arkan) of prayer with complete tranquility and calmness. Therefore, tranquility and moderation are obligatory within each pillar of the prayer and in the pauses between two pillars.
➋ The words of the hadith, «ثُمَّ اِقْرَأْ مَا تَيَسَّرَ», indicate that recitation of the Qur'an is obligatory. In another narration, the words «ثُمَّ اِقْرَأْ بِأُمِّ الْقُرْآنِ» are also transmitted. From this, it is understood that both «مَا تَيَسَّ» and «بِأُمِّ الْقُرْآنِ» convey the same meaning, and that is al-Fatihah itself.
➌ This hadith teaches the order and moderation of the prayer.
➍ Whether one is an imam, a follower, or praying alone, everyone should consider what they are doing and whether they are maintaining moderation or not. If not, then the Prophet sallallahu alayhi wa sallam has declared such a person to be the worst thief and such a prayer to be the prayer of a hypocrite.

Hadith Narrator:
Rifa‘ah ibn Rafi‘ ibn Malik radi Allahu anhu, whose kunyah is Abu Mu‘adh, is well-known as a Zurqi Ansari from Madinah. He is a distinguished Companion. He was present at the Pledge of ‘Aqabah with his father. His father was the first among the Ansar to accept Islam. Rifa‘ah ibn Rafi‘ radi Allahu anhu participated in Badr, Uhud, and all the remaining battles. In the battles of Jamal and Siffin, he was among the supporters of Ali radi Allahu anhu. He passed away at the beginning of the caliphate of Amir Mu‘awiyah radi Allahu anhu, in 41 AH.