Nasai

920. Commentary: In this narration as well, the objection of the Prophet sallallahu alayhi wa sallam was to the follower (muqtadi) reciting aloud, because the imam would only face difficulty when someone’s recitation reached him. If he recites quietly and his voice is not heard by anyone, then how could this cause any confusion or dispute? However, in audible (jahr) prayers, followers have been explicitly prohibited from reciting more than Surah al-Fatihah, therefore in audible prayers, the follower cannot recite more than Surah al-Fatihah, neither aloud nor silently. The meaning of the last statement is also the recitation beyond Surah al-Fatihah, from which people refrained. As for Surah al-Fatihah itself, the narrator of the hadith himself gave the fatwa for its recitation. [ديكهيے ، حديث : 910]

It should be noted that this last statement is from Imam al-Zuhri, who is among the younger Tabi‘in. Hafiz Ibn Hajar rahimahullah, Imam Ibn al-Qayyim, and Allamah Shams al-Haq Azimabadi have transmitted the statements of great hadith scholars and imams of al-jarh wa al-ta‘dil such as Imam al-Bukhari rahimahullah, Imam Malik, Imam Abu Dawud, Imam al-Tirmidhi, and Imam al-Bayhaqi rahimahullah, that this is the speech of Imam al-Zuhri himself, not a hadith of the Messenger of Allah sallallahu alayhi wa sallam. See: [التلخیص الجبیر ، رقم : 344 ، عون المعبود : 3؍50 ۔ 52]

And Allah knows best. From whom did he hear this: «فانتهي الناس عن القراءة . . . الخ»? This is not specified, therefore it is mursal, and «مراسيل الزهري كالريح» “The mursal narrations of al-Zuhri are like the wind,” therefore this statement of his is also like the wind.

1:
This is the personal opinion of Jabir (radi Allahu anhu).
Consideration is given to the marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) narration, not to the opinion of a Companion (sahabi) in cases where there exist differing opinions from other Companions, and those opinions are also in accordance with the apparent meaning of the hadith.

826. Commentary:
➊ When the imam is reciting aloud (siri qira’ah), the follower (muqtadi) should also recite. He should recite Surah al-Fatihah and more as well.
➋ The argument that when the imam is reciting aloud (jahri qira’ah), the follower should not even recite al-Fatihah, is by no means preferable. Imam Abu Dawud rahimahullah has established from the following narration that «فانتهي الناس عن القراة» is the statement of al-Zuhri and not of Abu Hurayrah radi Allahu anhu. Therefore, due to being interpolated (mudraj), it is not valid as evidence.

Benefits and Issues:

(1)
In audible (jahr) prayers, after Surah al-Fatihah, one should listen silently to the recitation of the imam.

(2)
In the tashahhud, first recite "at-tahiyyatu lillah..." all the way to the end of the entire supplication. After that, recite the salutation upon the Prophet (salawat/darood sharif), and then other supplications should be recited.

Benefit:
This hadith proves that when the imam is reciting another surah after Surah al-Fatihah, the followers (muqtadis) should not recite behind him, rather they should listen. Here, it should be remembered that reciting Surah al-Fatihah is obligatory (fard) upon everyone. For details, refer to the book "Tawdih al-Kalam" by the esteemed teacher and muhaddith of the era, Shaykh Irshad al-Haq Athari rahimahullah.