Nasai

(1) The person asking the question was Yemeni, as is evident from the second answer of Abdullah ibn Umar radi Allahu anhu.

(2) The intention of Ibn Umar radi Allahu anhu is that one should strive to the best of one’s ability in fulfilling the Sunnah. One should not try to evade it through excuses and pretexts. It is obvious that in every action there is some degree of effort, hardship, and even discomfort, which is inevitable; therefore, one should not be disheartened by this, but rather persist with patience and determination. Success in the objective will be achieved, and the time and hardship spent in this regard will be rewarded. However, for the sake of kissing the Black Stone (Hajar al-Aswad), one should not harm anyone, nor should there be any pushing and shoving; rather, one should attain the objective with gentleness and effort. Yes, if kissing (the Black Stone) is not possible without pushing or fighting, then one should leave it. This is not an obligation, as is mentioned in Hadith number 2941.

(3) This narration has no connection with the relevant chapter. In fact, this narration pertains to the upcoming chapter. This has occurred due to the action of a copyist (transmitter).

Hadith Commentary:
Vocabulary of the Hadith:
هَنَّاهُ تَهْنِئَةً:
To express longing and desire.
هَنَّاهُ بِكَذَا:
Means to congratulate someone on something.
مَنَّاهُ:
To inspire hope and aspiration.
Here, the intent behind both words is inner thoughts and perceptions.

Benefits and Issues:
➊
From the hadith of Sayyiduna Abu Hurairah radi Allahu anhu, it is established that Allah Ta’ala has placed a special quality and effect in the call to prayer (adhan) and the takbir, that upon hearing them, Satan flees.
That is, the Satan who is attached to every human being.

➋
The apparent meaning of the hadith of Sayyiduna Abu Hurairah radi Allahu anhu is that if a person does not remember how many units (rak‘ahs) of prayer he has performed—whether he has performed less or more—then he should perform two prostrations (sujood) at the end.
This is the position of Hasan al-Basri rahimahullah and a group from the Salaf.
Sha‘bi rahimahullah,
Awza‘i rahimahullah, and many from the Salaf hold the view that in such a case, he should repeat the prayer from the beginning; if he still does not remember, then he should repeat it again, and continue to repeat it until he is certain. Some are of the opinion that after the fourth time, repetition is not required.

Imam Abu Hanifah rahimahullah’s position is that if doubt occurs for the first time, he should repeat the prayer from the beginning; if this continues to happen, then he should act upon what is most likely (zann ghalib). For example, if he is uncertain between three and four, then he should act upon what is most likely and perform two prostrations (sujood). If there is no predominant assumption, then he should act upon the number of units he is certain about—that is, three, which is called “bina ‘ala al-aqall” (building upon the lesser number)—and then perform the fourth unit and two prostrations.

Imam Malik rahimahullah,
Imam Shafi‘i rahimahullah,
and Imam Ahmad rahimahullah
are of the view that one should act upon the certain number of units and perform two prostrations at the end.

In light of the ahadith, the correct position is this:
That “fal-yataharr as-sawab”—he should strive to reach what is correct.
As in the narration of Ibn Mas‘ud radi Allahu anhu, if this is not possible, then:
“wa’l-yabni ‘ala ma istayqana”
He should pray according to the number of units he is certain about, as in the narration of Abu Sa‘id al-Khudri radi Allahu anhu, because the ahadith explain and clarify one another.

As for the hadith in which repetition (of the prayer) is commanded, regarding this, Mawlana Shabbir Ahmad Usmani rahimahullah writes:
“la yujadu fi kutub al-hadith”
It is not found in the books of hadith.
(Fath al-Mulhim: 2/156)

1:
The meaning is that "if" and "but" should be abandoned; such questions do not befit the devotees of the Sunnah of the Messenger (sallallahu alayhi wa sallam). This is, in fact, the practice of those who abandon the Sunnah. After coming to know the Sunnah of the Messenger (sallallahu alayhi wa sallam), one should make every possible effort to act upon it.