This is the soundest of all opinions for the prophet ( - صلى الله عليه وسلم -) ordered the Sah?b? - who misperformed his Sal?t - to recite the Takb?r?t, as was narrated by Ab? D?w?d and others through a chain of narrators traced back to Ruf?‘ah Ibn R?fi‘. (1) Besides, the prophet ( - صلى الله عليه وسلم -) said: ‘Perform your Sal?t as you have seen me performing it’. This is a general order that encompasses all the deeds done in Sal?t.
In “Naylul Awt?r” (2) and “As-Saylul Jarr?r”, (3) Im?m Ash-Shawk?n? affirmed that all the orders stated in the prophet’s ( - صلى الله عليه وسلم -) had?th -concerning the Sah?b? who misperformed his Sal?t- are all obligatory acts that any muslim must observe in his Sal?t. He also stated in “An-Nayl” that the Takb?r?t are affirmed in some narrations [traced back to the prophets( - صلى الله عليه وسلم -)] but he forgot to mention them in his “As-Sayl” and consequently included them (vol. 1/ pp. 227 - 8) with the Sunnan!! Subh?n? All?h ( - عز وجل -) who never forgets nor errs.
Im?m Ahmad is one of those Im?ms who considered these Takb?r?t as obligatory acts in Sal?t as reported by An-Nawaw? in his “Al-Majm?”. (4) The later held an opposite view to that of Im?m Ahmad using as an evidence the generality of the prophet’s order stated in the former had?th but not encompassing all the narrations of the had?th regarding the Sah?b? who misperformed his Sal?t.
An-Nawaw? said: ‘The had?th concerning the Sah?b? who misperformed his Sal?t refutes Ahmad’s view [that states the obligation of reciting Takb?r?t in Sal?t]. The prophet ( - صلى الله عليه وسلم -) did not order that Sah?b? to recite the Takb?r?t in Sal?t save Takb?ratul
(1) See: “Sunnan Ab? D?w?d” (vol. 1 / p. 227).
(2) (vol. 2 / pp. 222 - 4).
(3) (vol. 1 / pp. 210 - 213). Ibn Daq?qil ‘I?d reported the same from Ash-Shawk?n?; he said: ‘We need first to gather all the narrations of this had?th [concerning the Sah?b? whom the prophet ( - صلى الله عليه وسلم -) taught the proper way of doing Sal?t] and recognize all these acts mentioned in them all. If a stronger proof contradicted one of these narrations we put the stronger one under application. And if another narration stated another order which is not mentioned in this had?th, it should be accepted and applied’. Ibn Daq?q Al-I?d said -prior to the aforementioned statements: ‘Any act about which the Fuqah? disagreed regarding being an obligatory act or not, we should consider it to be obligatory provided that it is mentioned in the had?th’ .
(4) (vol. 3 / p. 397) related by Ibn Hajar in “Fathul B?r?” (vol. 2 / p. 270).