Nasai

Commentary 976: Except for the Zuhr (noon) prayer and the Fajr (dawn) prayer, in the other prayers, the first rak‘ah should be made long so that people may be able to join after completing their necessary needs and ablution (wudu), etc.

Hadith Commentary:
The purpose here is that in the prayers of Dhuhr and Asr, it is necessary for both the imam and the follower (muqtadi) to recite Surah al-Fatihah and, after it, to recite some other portion of the Noble Qur’an in the first two units (rak‘ahs).
Reciting Surah al-Fatihah is so essential that without its recitation, the prayer itself is not valid, while reciting some verses in addition is simply the recommended (sunnah) method.
It is also understood from this that in silent (sirrī) prayers, if the imam sometimes recites a verse aloud to make the followers aware, this does not necessitate the prostration of forgetfulness (sajdat al-sahw).
In the narration of al-Nasa’i, it is mentioned that we, the Companions, would occasionally hear from you (the Prophet, sallallahu alayhi wa sallam) a verse from Surah Luqman and Surah al-Dhariyat.
In some narrations, there is mention of Surah Sabbih isma and Surah “Has there come to you the narration of al-Ghashiyah?” (هل أتاك حديث الغاشية).
In any case, if a verse is sometimes recited aloud in this manner, there is no harm in it.

Hadith Commentary:
(1)
These ahadith have already been mentioned previously. The purpose of Imam Bukhari rahimahullah is to establish the recitation (qira’ah) in the ‘Asr prayer; thus, this is explicitly stated in these ahadith. In addition, it is narrated from Jabir bin Samurah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam used to recite ﴿وَاللَّيْلِ إِذَا يَغْشَىٰ﴾ (“By the night when it covers”) in the Zuhr (noon) prayer. In another narration, it is mentioned that he recited ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ (“Glorify the name of your Lord, the Most High”), and in the ‘Asr (afternoon) prayer, he would recite a surah similar to these, while in the Fajr (dawn) prayer, he would recite long surahs.
(Sahih Muslim, Kitab al-Salat, Hadith: 1030, 1029 (460, 459))
In another narration from Jabir bin Samurah radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would recite ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ ﴿١﴾ (“By the sky, possessing constellations”) and ﴿وَالسَّمَاءِ وَالطَّارِقِ ﴿١﴾ (“By the sky and the night-comer”) in the Zuhr and ‘Asr prayers.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 805)
(2)
Hafiz Ibn Hajar rahimahullah writes that from these ahadith, the permissibility of reciting aloud at times in the silent (sirri) prayers is established, and performing such does not necessitate the prostration of forgetfulness (sujud al-sahw), as the Hanafis have stated. Whether the Messenger of Allah sallallahu alayhi wa sallam did so intentionally at times to clarify its permissibility, or while reflecting upon the Qur’an, he would, without realizing, recite some verses aloud.
(Fath al-Bari: 2/317)

Hadith Commentary:
The apparent wording of the hadith necessitates that the first unit (rak‘ah) of every prayer should be lengthened somewhat so that people have the opportunity to join. Imam Abu Hanifah is of the opinion that only in the dawn (fajr) prayer should the first rak‘ah be lengthened, and this should not be done in the other prayers.

Imam Bayhaqi rahimahullah has presented a reconciliatory explanation: if someone is being waited for, then the first rak‘ah can be lengthened. Otherwise, the first two units (rak‘ahs) should be of equal length. Thus, Hazrat Ata’ rahimahullah states that regarding the first rak‘ah of every prayer, I prefer that the imam lengthens it so that more people can join. And when I pray alone, I prefer that the first two rak‘ahs be of equal length.

Some scholars are of the view that in the dawn (fajr) prayer, the first rak‘ah should indeed be lengthened, and in the other prayers, if there is hope that people will join, then the first rak‘ah can be lengthened; otherwise, this should not be done.

The reason for lengthening the first rak‘ah in the dawn (fajr) prayer is that it is somewhat difficult to wake up from sleep and rest, so in consideration of such people, the first rak‘ah should be lengthened.

And Allah knows best. (Fath al-Bari: 2/239)

Hadith Commentary:
(1)
It is narrated from Abu Sa'id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam would recite in each of the first two rak‘ahs of Dhuhr an amount equal to thirty verses, and in the latter two rak‘ahs he would recite an amount equal to fifteen verses. Likewise, in each of the first two rak‘ahs of ‘Asr, he would recite an amount equal to fifteen verses, and in the latter two rak‘ahs, he would recite half of that amount.
(Musnad Ahmad: 3/2)
The noble Companions radi Allahu anhum state that the Messenger of Allah sallallahu alayhi wa sallam would lengthen the first rak‘ah so that worshippers could join the prayer in the first rak‘ah.
(Sunan Abi Dawud, al-Salat, Hadith: 800)
(2)
From this hadith, it is understood that reciting after Surah al-Fatihah in the last two rak‘ahs of Dhuhr and ‘Asr is also Sunnah, and sometimes the Prophet sallallahu alayhi wa sallam would recite only al-Fatihah in the last two rak‘ahs, as is clarified in the hadith under discussion.
At times, the recitation of the Messenger of Allah sallallahu alayhi wa sallam would become lengthy. Thus, it is mentioned in a hadith that once, when the iqamah for Dhuhr prayer was given, a man went from his house towards Baqi‘ to relieve himself, then returned home, performed ablution (wudu), and then came to the mosque, only to find that the Messenger of Allah sallallahu alayhi wa sallam was still in the first rak‘ah.
(Sahih Muslim, al-Salat, Hadith: 1020 (454))

Hadith Commentary:
If, in a silent (sirrī) prayer, any verse is recited aloud, this does not render the prayer disliked (makruh). Similarly, if instead of one verse, two verses are recited, the prayer is still valid.
This position is contrary to those who, due to forgetfulness or otherwise, consider it obligatory to perform the prostration of forgetfulness (sujud al-sahw) if any verse is recited aloud.
This hadith explicitly refutes the view of those individuals.
(Fath al-Bari: 2/338)

Hadith Commentary:
The ruling for the third rak‘ah of Maghrib is the same as that for the last two rak‘ahs of Dhuhr and ‘Asr.

It is possible that in these rak‘ahs, reciting more than Surah al-Fatihah is permissible, as is reported in the ahadith regarding Abu Bakr al-Siddiq radi Allahu anhu, that he recited in the third rak‘ah of Maghrib:
﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ ﴿٨﴾﴾ (Aal ‘Imran 3:8).

(Fath al-Bari: 2/337)

According to some jurists, in the last two rak‘ahs of Dhuhr and ‘Asr, one should recite an additional surah along with Surah al-Fatihah, while some scholars are of the opinion that even reciting Surah al-Fatihah is not obligatory.

Imam al-Bukhari rahimahullah has established that in the last rak‘ahs, at the very least, Surah al-Fatihah must be recited.

978. Commentary: In the first two units (rak‘ahs) of the obligatory prayers, another surah is recited along with Surah al-Fatihah, but in the last two units, only Surah al-Fatihah suffices. From this, it is also understood that reciting Surah al-Fatihah in every unit is necessary, and this is the view of the majority (jumhur). However, according to the Hanafis, reciting Surah al-Fatihah in the last two units is not obligatory; rather, the worshipper has the choice—he may recite (Qur’an), or engage in tasbih (glorification) and tahmid (praise), or remain standing silently. But the view of the majority is more correct and in accordance with the authentic Sunnah. For further details, see: (Sharh Sahih Muslim by al-Nawawi: 4/232, under Hadith: 451). In some narrations, mention is found of reciting a surah in the last two units as well. This is permissible, but not obligatory. And Allah knows best.

975. Commentary: At the time of Dhuhr, people are engaged in their businesses, and at the time of Fajr, people are waking up from sleep. There may be delays in waking up. After waking, the necessary tasks—such as relieving oneself, performing ritual bath (ghusl), or using the tooth-stick (miswak)—take time. Therefore, the first rak‘ah should be prolonged so that more people can join the congregation. For this reason, a longer interval is also kept between the adhan and the iqamah in these prayers.

Benefit:
The wisdom in this is that in the first rak‘ah, a person’s disposition is energetic and prepared. Therefore, more Qur’an can be recited and listened to. Whereas in the second rak‘ah, the body feels fatigue, and the readiness of the disposition does not remain at the same level; thus, the recitation should be relatively shortened. Another benefit in this is that as many people as possible are able to join the congregation and do not miss the first rak‘ah.

Benefits and Issues:
(1)
Reciting any verse or word aloud in a silent (sirrī) prayer does not invalidate the prayer.

(2)
It is possible that the Messenger of Allah (sallallahu alayhi wa sallam) expressed his recitation in this manner so that the noble Companions (radi Allahu anhum ajma‘in) would know that in a silent prayer, after al-Fatihah, recitation can be done from any portion (of the Qur’an). And Allah knows best.

Lexical Explanation:
«بِفَاتِحَةِ الْكِتَابِ» means he used to recite Surah Al-Fatihah in every rak‘ah.
«وَ سُورَتَيْنِ» He used to recite a surah in every rak‘ah.
«يُسْمِعُنَا» Derived from “isma‘”, meaning he used to make us hear (recite audibly to us).
«أَحْيَانًا» “Heen” is the plural of “heen”, meaning at times, sometimes.
«يُطَوِّلُ» Derived from “tatweel”, meaning to lengthen, to make long.

Benefits and Issues:
➊ From this hadith, it is understood that in the prayers of Dhuhr and ‘Asr, the recitation is, by consensus, silent (sirrī, i.e., quietly).
➋ When the recitation is not aloud (jahrī), then what is the wisdom and reason behind sometimes making a verse audible? The wisdom appears to be that the worshippers may know that at that moment you are reciting a portion of the Noble Qur’an and not reciting any other dhikr or supplication. Secondly, so that the worshippers may also know which surah is being recited in that prayer. Another issue that emerges from this hadith is that the recitation in the first rak‘ah should be relatively long and in the second rak‘ah shorter. This is the opinion of the three Imams: Imam Ahmad, Imam Shafi‘i, and Imam Malik rahimahullah, as well as Imam Muhammad rahimahullah. However, according to Imam Abu Hanifah and Abu Yusuf rahimahumallah, the recitation in both rak‘ahs should be equal.
➌ In Dhuhr, ‘Asr, and Fajr, the lengthening of the first rak‘ah is established by text, and the other two (Maghrib and ‘Isha) have been analogized upon these. Why did he (the Prophet sallallahu alayhi wa sallam) do this? The wisdom appears to be so that people may join the prayer in the first rak‘ah. This hadith also indicates that in the last two rak‘ahs, nothing should be recited except Surah Al-Fatihah; however, from some ahadith, recitation in the last rak‘ahs is also established. Therefore, if nothing more than Al-Fatihah is recited in the last two rak‘ahs, it is still correct, and if recitation is done, then this is also not impermissible. [صحيح مسلم، الصلاة، باب القراءة فى الظهر والعصر، حديث : 452]
➍ Another issue derived is that in silent prayers, reciting any verse aloud does not necessitate the prostration of forgetfulness (sajdat as-sahw). It is also understood that this act did not occur only once from him, but rather happened multiple times.

Lexical Explanation:
«نَحْزُرُ» chapter «نَصَرَ يَنْصُرُ», they would estimate, conjecture, and approximate.
«قَدْر الٓمّٓ تَنْزِيْلُ السجدة» means that after Surah al-Fatihah in both units (rak‘ahs), he (sallallahu alayhi wa sallam) would recite an amount equal to this surah in each unit. From this, it is understood that the recitation in the first and second rak‘ah of Zuhr was equal. This is contrary to the previous hadith Bukhari: 776, Muslim: 451. This will be interpreted as being due to different times: sometimes he would recite equally, and sometimes the first rak‘ah would be longer and the second shorter. Or it may be said that since in the first rak‘ah the opening supplication (du‘a’ al-istiftah) and seeking refuge (ta‘awwudh) are recited in addition, it becomes longer, while the recitation in both rak‘ahs is the same. In this way, both hadiths are reconciled and no contradiction remains.
«وَفِي الأُخْرَيَيْنِ قَدْرِ النِّصْفِ» means half the amount.
«مِنْ ذٰلِكَ» means half the length of the first two rak‘ahs.

Benefit:
From this hadith, we learn the amount of recitation of the Messenger of Allah (sallallahu alayhi wa sallam) in the Zuhr and ‘Asr prayers. It is also understood that in the last two rak‘ahs, it is Sunnah to recite another verse after Surah al-Fatihah. This is supported by the fact that the first two rak‘ahs of ‘Asr and the last two of Zuhr were equal. And it is certain that in the first two rak‘ahs of ‘Asr, recitation beyond al-Fatihah would occur; therefore, it was the same in Zuhr. And sometimes not reciting (beyond al-Fatihah) is also established. Therefore, if the worshipper recites another verse along with al-Fatihah in the last two rak‘ahs, it is permissible, and if he does not, there is also allowance.