For me, if this hadith is authentic, then the ruling of the Prophet, peace be upon him, in this matter is to wait for him and not rise until we see him, as he commanded. This is the same as our situation today. During the time of the Prophet’s existence, the matter was permissible for it to be abrogated and for another ruling to be renewed, so it was necessary for them not to rise until the muezzin had said it. They see that the Prophet, may God’s prayers and peace be upon him, went out to pray, and then they know that what happened was an order to lift the ruling on what they were called to do, unlike today. The ruling on standing up for prayer remains, so he stands up when he hears the muezzin performing the iqama quickly, and if it happens that the muezzin makes the mistake of hearing something and imagines that he is the imam, then he performs the iqama while the imam did not leave. There is no harm in doing that for the one who stands, rather he will have the reward of hasten

The one who performs prayer is the guardian of the truth who invites people to enter upon God in this state and capacity in which He called them and prescribed for them to enter upon Him, so they hasten to perform it with politeness and stillness, as we mentioned, and being present to what they receive and remembering what they call upon Him with, such as reading, remembrance, takbir, glorification, and supplication.

for fear that he will miss bowing with the imam, then he moves while he is bowing until he enters the row. Some people dislike it, some allow it, and some differentiate between the individual and the group in that, so they detest it for the individual and permit it for the group

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Kneeling is submission to God Almighty, and hastening to Him is better. However, walking on his knees until he enters the line is what should be related to being disliked or permissible. Whoever sees filling the gap as obligatory or praying behind the line is not sufficient, walking as he is until he enters the line. The legislator did not invalidate Abu Bakra’s prayer with that, and he prayed for him and forbade him not to repeat it, so he knew that he forbade it as disliked. If they said a case in an eye, we said, and he forbade him not to repeat a case in an eye, because he was addressed not to repeat it, and no one else forbade that, but based on the context of the situation, we know that what was meant by that prayer was Whoever is in the state of his prayer according to what he was commanded to do, then everything that is part of the completion of the prayer is permissible to work on until it is completed in the prayer, and related to this are issues based on this rule.

There is no disagreement among scholars regarding the obligation of following it in what the law has stipulated in terms of words and actions. They differed regarding the saying, “God hears those who praise Him.” Some people said that it is not obligatory for him to say it with the imam, and some of them permitted him to say it, and the former is more appropriate in my view because of the hadith reported.

When the Imam sent down a representative of the truth for the right of those who follow him, it is permissible for him to say, “God hears whoever praises Him,” for he is an interpreter of the truth for those who are praying behind him, making them aware that God says that when they praise Him in their recitation and glorification in their bowing, so he is informing of those who appointed him as successor, even if God established the Imam in his position immediately. He would have said, “I heard the one who praised Me.” So he confirmed by saying, “God hears the one who praises Him, the eye of the servant, and know that he worshiped Him only insofar as He is a god and not in His essence, contrary to the words of Rabi’a Al-Adawiya.” If it is said, “What do you do with something like his saying? God has heard the words of the woman who is arguing with you about her husband, and it is the word of God to His servant, peace be upon him, and He did not He says, “I heard” he means what we