Alhamdulillah. One: The scholars have expressed some opinions regarding the command to recite Durood to the Prophet (peace and blessings of Allaah be upon him) in the Tashahhud of the prayer. Some say: It is the pillar of prayer ; Without which the prayer will not be valid. Some say: It is obligatory. Third opinion: Sunnat mustahab ; Not obligatory. Sheikh Muhammad Saleh Al-Uthaymeen (R) has given priority to the third opinion. He said in his commentary on " Jadul Mustaqbani " : "In" means the last tashahhud. This is the twelfth pillar of prayer. The evidence for this is: The Companions asked the Prophet (peace and blessings of Allaah be upon him): O Messenger of Allaah! We have been taught how to greet you ? But how to read your Salat or Durood ? Then he said: You say: اللَّهُمَّ صَلِّ على محمَّدٍ, وعلى آل محمَّدٍ (O Allah! Have mercy on Muhammad and his family). (Force) The demand for instruction is to impose necessity. The basic form of necessity is fard ; If left unmanaged, they can be left astray and lose the right path. The jurists have mentioned the document of this matter in this way. But if you think deeply about this hadith, it will become clear to you that reciting Durood (prayer) towards the Prophet (peace be upon him) is not a rukun. Because the Companions wanted to know the method of Keram , how would they recite Durood ? Then the Prophet (peace and blessings of Allaah be upon him) gave them this direction. So we will say , surely the words of the Prophet (peace and blessings of Allaah be upon him): "You say" not to prove necessity ; Rather, it is for giving guidance and teaching. If any document other than this is found ; If the Prophet (peace and blessings of Allaah be upon him) is instructed to recite the Durood in the prayer, then that will be the case. And if no such document is found without the mentioned document, then this document does not prove to be obligatory ; It would prove to be a stop. Scholars have given multiple opinions in this matter: First opinion: Rukn reading Durood. It is like the famous of (Hambli) Madhhab. That is, the prayer will not be pure without reciting Durood. Second opinion: It is obligatory to read Durood ; Not Rukn. If it is forgotten, it can be corrected by giving Sahu prostration. Those who hold this view say: The saying of the Prophet (peace and blessings of Allaah be upon him): "Say: O Allaah! Have mercy on Muhammad." Given this possibility, we cannot call this period ' Rukn ' ; Without that rukun the prayer is not pure. Third opinion: It is Sunnah to recite Durood to the Prophet (peace and blessings of Allaah be upon him). Not obligatory ; Not even Rukn. In one narration it is also narrated from Imam Ahmad. That is, if a person intentionally gives up reciting Durood, his prayer will still be valid. Because the documents mentioned by those who say it is obligatory to read Durood or Rukn are not direct documents for their opinion. And the main condition is to be free from liability. If there is no document other than the one mentioned by the jurists, then it is the foremost among the aforesaid opinions. This is because we cannot invalidate an act of worship with a document that has the potential to provide guidance or direction. The prayer will be purified without reciting Durood on the basis of the opinion of Ashar- ul-Mumti ( 3 / 310-312). Do not allow them to complete the prayer. The scholars have clearly stated that the imam should perform the prayer slowly , so that the muqtadis may perform the obligatory and sunnat of the prayer. The meaning of the hadiths in this chapter is clear (ie the hadiths in which the Imam has been instructed to lighten the prayer). That is, the Imam is instructed to lighten the prayer so that there is no deficiency in the sunnahs and maqashids (objectives) of the prayer. In Al-Mawsua Al-Fiqhiya (14/243) it is stated: "The purpose of lightening is to preserve the minimum standard of the full (prayer). That is to observe the obligatory and the sunnat . Ibn 'Abd al-Barr said: "Lightening the prayer for every Imam is recognized by Ijmad and is desirable to the scholars. However, lightening means the minimum standard of the complete prayer . 6. Then he said: It is mustahab to lighten the prayer by protecting the condition of the full prayer which I have mentioned for every person who leads the prayer. I do not know that there is any difference of opinion among the scholars in this regard. " Mughni (1/323) says: "It is mustahab for the Imam to recite the Qiraat , Tasbeeh and Tashahhud so slowly so that it may be thought that the one whose tongue is heavier among the worshipers behind him has also been able to recite it. Maybe big , small and heavy people all do these things Got it. If he does not do so, then it is makrooh to do as much as is obligatory on oneself ; But the prayer will be performed. "Al-Mawsua al-Fiqhiya" (6/213) states: "It is makrooh to hurry. Because of that haste, the muqtadis cannot perform the circumcision that is performed on them. For example, Tasbeeh three times in Ruku-Sejda and not being able to observe the Sunnah which is read in the last Tashahhud. Shaykh 'Uthaymeen (may Allah be pleased with him) said in his pamphlet "Risala fi ahkamis siam , waz zakat wat tarabeeh": If such haste causes a deficiency in the observance of a wajib or rukun, then it will cancel the prayer. Many Imams do not resort to slowness in Tarabi's prayers. This is wrong. Because the Imam is not just praying for himself. He is praying for himself and for others. He is in the role of guardian ; Whose duty is (for all) to do what is comparatively good. Scholars have pointed out that it is makrooh for the Imam to be in such a hurry, as a result of which the muqtadis cannot perform what is obligatory upon them. Allah is All-Knowing.