Nasai

900. Commentary:

➊ In some chains of transmission of this hadith, the mention of the night voluntary prayer (nafl) is also found. Thus, like other supplications, this supplication can also be recited in both obligatory (fard) and voluntary (nafl) prayers.

➋ Some hadith scholars have discussed the chain of transmission of this hadith, but due to the abundance of its chains, it is considered actionable. Moreover, it is concise, and its words are very appropriate for the context and place; therefore, the general public acts upon it. The Hanafi scholars, due to this conciseness and the excellence of its wording, have chosen this very supplication, especially for obligatory prayers, and they specify the remaining transmitted supplications for voluntary prayers. However, there is no evidence for this specification. All supplications are permissible, whether in obligatory or voluntary prayers. And Allah knows best. For further details, see: [سنن ابوداود (اردو) الصلاۃ ، حدیث : 775 ، 776 کے فوائدومسائل ۔ طبع دارالسلام]

Commentary:
1:
Among the supplications of opening (du‘a al-istiftah), the most authentic is the narration of Abu Hurayrah radi Allahu anhu: ((Allahumma ba‘id bayni wa bayna khatayaya... etc.)), because both al-Bukhari and Muslim have recorded it.
After that comes the narration of ‘Ali radi Allahu anhu: ((Inni wajjahtu wajhiya lilladhi fatara as-samawati wal-ard... etc.)), because Muslim has recorded it.
Some people have said regarding this narration that Imam Muslim has recorded it in the chapter of the night prayer (salat al-layl), from which it is understood that this supplication is specific to the night prayer (tahajjud) and is not legislated in the obligatory prayer.
But this is not correct, because this narration is transmitted in Muslim in the chapter of the night prayer through two chains, but in neither is it mentioned that the Prophet sallallahu alayhi wa sallam used to recite this supplication only in tahajjud.
And Imam al-Tirmidhi has transmitted this narration in the chapters of supplications (abwab ad-da‘awat) through three chains, but in none of them is it mentioned that he recited it in tahajjud.
On the contrary, in one narration it is mentioned that when he stood for the obligatory prayer, he would recite this supplication.
Abu Dawud has also transmitted it in his Sunan in the Book of Prayer (kitab as-salat) through two chains,
and in neither is it mentioned that he recited this supplication in tahajjud.
Rather, on the contrary, in one of them it is mentioned that when he stood for the obligatory prayer, he would recite this supplication.
Similarly, in a narration of ad-Daraqutni, it is mentioned that when he began the obligatory prayer, he would recite ((Inni wajjahtu wajhiya)).
In light of these ahadith, the statement that “this is specific to voluntary prayer” is not correct.

2:
The difference between the supplication mentioned in this hadith from Abu Sa‘id al-Khudri radi Allahu anhu and the supplication from ‘Umar ibn al-Khattab and Ibn Mas‘ud radi Allahu anhum is that in the one from Abu Sa‘id there is a slight addition, such as ((Allahu akbaru kabiran)) and ((A‘udhu billahi... min hamzihi wa nafkhihi)), whereas in the one from ‘Umar radi Allahu anhu this addition is not present, and in terms of chain and practice, that is more authentic.

Note:
(The chains of this and the following hadith of ‘A’ishah radi Allahu anha both have some discussion regarding them, so both of these ahadith are considered sahih li-ghayrihi (authentic due to supporting narrations and witnesses).)

775. Commentary:
➊ This is the well-known and famous supplication recited in the opening glorification (thana). It is also narrated from Umar ibn al-Khattab radi Allahu anhu and Abdullah ibn Mas'ud radi Allahu anhu. The early scholars have discussed its chain of narration, which indicates it is somewhat weak. However, there is no doubt regarding its permissibility. Shaykh al-Albani rahimahullah has declared it authentic.
➋ There is also evidence for reciting the ta'awwudh (seeking refuge) in prayer, that after the thana and before the recitation, it is Sunnah to recite «اعوذ بالله».
➌ The mention of this supplication from the Prophet sallallahu alayhi wa sallam has come in the context of voluntary (nafl) prayers.

Benefit:
After the opening takbir (takbir tahrimah), multiple supplications (duas) have been narrated from the Messenger of Allah (sallallahu alayhi wa sallam).
Any of these supplications may be recited.
It is better that sometimes one supplication is recited, and at other times another.

Lexical Explanation:
«وَبِحَمْدِكَ» I declare Your transcendence with Your praise.
«وَتَعَالَى جَدُّكَ» Your greatness and majesty are exalted and lofty.
«مَوْصُولًا» That is, this hadith is narrated with a connected chain; there is no break in it of any kind.
«وَهُوَ مَوْقُوفٌ» That is, this hadith of Sunan Dar Qutni, like the hadith of Muslim, is also mawquf (stopped at the Companion), not marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam).
«نَحْوُهُ» That is, like the hadith narrated from Sayyiduna ‘Umar radi Allahu anhu.
«وَفِيهِ» In the narration of Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu. «الرَّجِيم» Rejected, humiliated, repelled.
«مِنْ هَمَزِهٖ» From its madness, that is, seeking Allah’s protection from being made insane by it. It is more plausible to interpret this as seeking protection from the whisperings of Satan.
«وَنَفَخِه» From its arrogance, that is, seeking Allah’s protection from the arrogance and pride that he instills in people’s minds, causing them to consider themselves superior and greater than others, as if he inflates their minds with pride and conceit.
«وَنَفْثِهِ» From its poetry, that is, seeking Allah’s protection from its verses. By this are meant those blameworthy poems which he implants in people’s minds, and it can also refer to magic. In all three of these words, the first letter is open (vowelized) and the second is silent.

Benefits and Issues:
➊ After the opening takbir (takbir tahrimah) and before Surah al-Fatihah, the supplication mentioned in «اَللّٰهُمَّ بَاعِدْ . . . إلخ» is established from the Prophet sallallahu alayhi wa sallam.
➋ According to the narrations, both the supplication mentioned in «إِنِّي وَجَّهْتُ وَجْهِي . . . إلخ» and «سُبْحَانَكَ اَللّٰهُمَّ . . . إلخ» can be combined. The supplication mentioned in «سُبْحَانَكَ اَللّٰهُمَّ» is established both as marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) and mawquf (stopped at the Companion). From Sayyiduna ‘Umar radi Allahu anhu, this supplication is narrated as mawquf, while from Sayyiduna Abu Sa‘id al-Khudri, Sayyidah ‘A’ishah al-Siddiqah, Sayyiduna Anas, and Sayyiduna Jabir radi Allahu anhum, it is also established as marfu‘. From this, it is known that this supplication is authentic both as marfu‘ and mawquf.
Shaykh al-Albani rahimahullah, in his detailed [أصل صفة صلاة النبى صلى الله عليه وسلم], has discussed all the ahadith comprehensively and has written regarding the mawquf narration of Sayyiduna ‘Umar radi Allahu anhu that he used to recite this supplication aloud for the purpose of teaching people, so that those listening could learn and memorize it. Thus, Sayyiduna ‘Umar al-Faruq radi Allahu anhu reciting this supplication aloud for teaching is evidence that it is a Prophetic Sunnah. It is not possible from Sayyiduna ‘Umar radi Allahu anhu himself, despite there being so many supplications of istiftah (opening supplication), that he would recite a supplication from himself. Furthermore, the silence of the noble Companions radi Allahu anhum also supports this. For details, see: [أصل صفة صلاة النبى صلى الله عليه وسلم : 257/1، والقول المقبول، ص : 346۔ 350]
Our esteemed researcher Zubair Ali Zai hafizahullah has declared this hadith authentic, and Imam al-Shawkani rahimahullah has also considered it actionable due to supporting evidence. Therefore, reciting this supplication of istiftah is also correct. Although it is third in rank among the degrees of hadith, it is still authentic.
➌ Before beginning Surah al-Fatihah, in accordance with the Qur’an, the Messenger of Allah sallallahu alayhi wa sallam commanded the recitation of «أَعُوْذُ بِاللهِ . . . إلخ», so reciting the mentioned ta‘awwudh (seeking refuge) is necessary.