Muslim

Fiqh al-Hadith
That is, one should not recite aloud (jahr) in any prayer with the imam; rather, one should recite Surah al-Fatihah silently (sirran), in a low voice, in the heart.

Hadith Commentary: Benefits and Issues: ➊ Zayd ibn Thabit radi Allahu anhu is denying recitation beyond Surah al-Fatihah, because if his intent were to mean every kind of recitation—whether al-Fatihah or anything besides it—then this would contradict the statement of the Messenger of Allah sallallahu alayhi wa sallam that “there is no prayer without al-Fatihah.” Therefore, in comparison to authentic ahadith, his statement will be disregarded.

➋ The prostration of recitation (sajdah al-tilawah), according to Imam Malik rahimahullah, Imam Shafi’i rahimahullah, Imam Ahmad rahimahullah, and the majority of the Salaf, is Sunnah. That is why the Prophet sallallahu alayhi wa sallam sometimes did not perform the prostration of recitation. According to Imam Abu Hanifah rahimahullah, it is obligatory (wajib), not fard (compulsory), and the proofs presented by the Hanafis do not establish its obligation. The obligation that is sought to be established from “So prostrate to Allah and worship [Him]” [] is also not correct, because its addressees are not Muslims.

Then, it is strange that the Hanafis consider bowing (ruku‘) in prayer (if done after reciting three verses) to be sufficient in place of the prostration of recitation, and if the prostration of recitation is missed in prayer, they consider it to be dropped. (Sharh Sahih Muslim: 2/154) Is it so that something which is obligatory, if missed, is simply dropped?

According to the Hanafis, the rank of wajib is less than fard; they differentiate between fard and wajib, whereas the rest of the imams do not differentiate between fard and wajib.

Explanation:
1:
In this hadith, encouragement is being given to obey the leader (amir) and to remain under his authority, and an order is being given to avoid every such action from which there is a fear of the emergence of tribulation (fitnah) and the disruption of the unity of the Muslims.

(1) Since, generally in society, a slave is considered inferior, the Messenger of Allah (sallallahu alayhi wa sallam) gave an emphatic and exaggerated command that if the leader of the Muslims appoints a slave—and that too an Abyssinian slave, who is usually not attractive or appealing—as a subordinate leader or imam, then obedience and compliance to him is just as obligatory as it is to a free man. In this obedience, there is no difference due to freedom or slavery.

(2) From this blessed hadith, it is also understood that freedom is not a condition for becoming an imam or leader; it is not necessary that only a free person can become an imam or leader. With the permission of his master, a slave can also become an imam or leader. In such a case, the slave is not merely a slave, but also a rightful imam, and therefore, obedience to him will also be obligatory.

(3) This issue is understood: any imam, leader, or leader of the Muslims is only obligatory to obey as long as he gives commands according to the Book and the Sunnah, leads people according to Islamic law, and himself remains bound by the Shariah. However, if any leader wants to enforce obedience merely to his own desires in opposition to the Book and the Sunnah, then in that case, he is absolutely not deserving of obedience, because the Messenger of Allah (sallallahu alayhi wa sallam) said: [لا طاعةَ لِمخلوقٍ في معصيةِ اللَّهِ إنَّما الطّاعةُ في المعروفِ ] (Musnad Ahmad: 1/94)

(4) Furthermore, from this blessed hadith, the concept of unconditional personal imitation (taqlid shakhsi) is completely refuted. Unconditional obedience is the exclusive right of Allah and His Messenger (sallallahu alayhi wa sallam), which cannot be given to anyone else.