227 – Abu Qatadah reported: “The Messenger of Allah (blessings and peace be upon him) used to lead us in prayer. In the first two rakʿahs of Dhuhr and ʿAsr he would recite the Opening of the Book (al-Fātiḥah) together with two additional surahs, and from time to time he would let us hear a verse. He would lengthen the first rakʿah, and in the last two rakʿahs he would recite only the Opening of the Book.” Agreed upon. (1)

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Glossary of the ḥadith
• “The Messenger of Allah used to …” – Al-Kirmānī said: a construction of this kind conveys habitual practice. Al-ʿAynī, however, held that kāna does not necessarily imply constancy; the proof is the report in Muslim (878): “The Messenger of Allah on the two ʿEids and on Friday would recite Sūrat Sabbiḥ (al-Aʿlā) and Sūrat al-Ghāshiyah,” and the narration in Muslim (877) from Abu Hurayrah that on Friday “he would recite Sūrat al-Jumuʿah and Sūrat al-Munāfiqūn.”
• “Occasionally (aḥyānan)” – the plural of ḥīn, meaning “time.” Al-Bukhārī said in his Ṣaḥīḥ that among the Arabs al-ʿayn (i.e., ḥīn) can denote anything from a single moment to an immeasurable span. Al-Miṣbāḥ adds: al-ʿayn is “time,” whether short or long.

Points derived from the ḥadith
1 – The obligation to recite al-Fātiḥah in every rakʿah of the prayer; this, as noted earlier, is the correct view.
2 – The recommendation to recite additional Qur’an after al-Fātiḥah in the first two rakʿahs of Dhuhr and ʿAsr; the same holds for Maghrib, ʿIshāʾ, and Fajr. The scholars are unanimously agreed on this, as it has been transmitted through multiple corroborated reports. Al-Rawd al-Murbiʿ with its commentary states: “It is disliked to confine oneself to al-Fātiḥah alone in the prayer, whether obligatory or supererogatory, because that contravenes the sunnah.”