I have found no report of his with a discredited wording; he is closer to truthfulness than otherwise, and his narrations may be written down—as al-Nasai said.” Al-Taqrib adds: “Trustworthy (saduq) but with a weak memory.” Al-Talkhis (3/341) notes: “He is one of al-Bukhari’s transmitters, yet al-Bukhari was criticized for including his hadith.” Al-Nawawi listed him among the “weak” narrators in al-Khulasa and remarked in Sharh al-Muhadhdhab: “It was transmitted by Abu Dawud and al-Nasai with a weak chain.” Ibn Hajar continues: “He was not the sole narrator; al-Tabarani and Ibn Hibban in his Sahih also recorded it through the route of Talha ibn Musarrif from Ibn Abi Awfa, but that isnad contains al-Fadl ibn Muwafaq, whom Abu Hatim declared weak.” Abu Hatim’s exact words are: “He was a righteous shaykh, but weak in hadith.” Al-Taqrib likewise says: “He is weak.” I say: With these two chains the hadith probably rises to the level of hasan. Allah knows best. It is cited in Irwa al-Ghalil (no. 303) and in Sahih Abi Dawud (no. 785). Al-Sindi comments: “The phrase yujzi’ni (‘will it suffice me’) refers to sufficiency, meaning: will any recitation other than the Quran stand in its place for as long as I have not memorized it? Otherwise, one must strive to memorize it. This shows that a person unable to recite the Quran may perform the tasbihat instead, and he should not read a translation of the Quran—that is, wording other than the Quranic text.” Al-Khattabi states in Maalim al-Sunan (1/207): “In principle the prayer is not valid without the recitation of Fatihat al-Kitab, for the Prophet ﷺ said: ‘There is no prayer for the one who does not recite Fatihat al-Kitab.’ It is understood that the obligation to recite it applies only to the one who is proficient in it, not to the one who is incapable. Therefore, if a worshipper cannot recite it but can recite something of…"