Is it permissible to repeat a single verse in prayer? And is this specific to voluntary prayer?

The questioner : It was reported from the Messenger of Allah (peace and blessings be upon him), as you mentioned in your blessed book "The Description of the Prophet's Prayer (peace and blessings be upon him)," that he (peace and blessings be upon him): "Stood up one night repeating a single verse until dawn, and it was His saying (Glorified and Exalted is He): " the hadith.
Is it permissible for one who is praying an obligatory prayer, whether as imam, follower, or alone, to repeat only a single verse along with al-Fatihah in every rak'ah or in some of the rak'ahs? Or is this specific to him (peace and blessings be upon him)? Or is it specific to voluntary prayer? And is the jurisprudential principle that "what is prescribed in voluntary prayer is prescribed in obligatory prayer" correct?

The Shaykh : As for the principle, it is correct with the condition that the practical Sunnah does not contradict it. Here, the answer from the opinions mentioned is that this repetition of the verse is in voluntary prayer, and not in voluntary prayer absolutely, but rather in the voluntary night prayer, standing in night prayer. This is the stronger position, and the evidence is what I referred to earlier: that the Prophet (peace and blessings be upon him and his family) led the people in the obligatory prayers as imam, and prayed some of the Sunnahs, regarding whose Sunnah status or obligation there is disagreement, in congregation; such as the eclipse prayer, for example, and the tarawih prayer. It was not reported from him (peace and blessings be upon him and his family) such repetition except when he stood up to pray alone on that night, for he began repeating this verse. Here is another observation that must be pointed out on this occasion: it may occur to one of the attendees or others that when they hear this hadith, they find a contradiction between it and the hadith of Aisha, which is more authentic in chain than this; and it is her saying (may Allah be pleased with her): "And I did not know that the Messenger of Allah (peace and blessings be upon him) spent the entire night in prayer until dawn." This contradicts this hadith, and the reconciliation is easy, if Allah wills; and that is by mentioning that the principle is: "He who has memorized is a proof against the one who has not memorized." So Lady Aisha did not know what Abu Dharr knew in his hadith. So we reconcile between the two hadiths; between the hadith that affirms and the hadith that denies; so we say by the denial when it is not contradicted by the affirmation, and we affirm the affirmation in a way that does not contradict the denial, and we reconcile between the affirmation and the denial by saying: The Messenger of Allah (peace and blessings be upon him) did not spend the entire night in prayer except for that night about which Abu Dharr (may Allah be pleased with him) informed us.
Then you know that the Prophet (peace and blessings be upon him and his family) stood up one night for a long prayer, and very long indeed, and Hudhayfah ibn al-Yaman described it and described it well, and we feel from the style of his narration of this story that he was in a dilemma when he followed him (peace be upon him), a dilemma he did not anticipate; because he tells us: that the Prophet (peace and blessings be upon him and his family) stood up to pray one night, so I followed behind him, so he began with Surat al-Baqarah, so I said, meaning to myself: when he reaches the hundredth verse he will bow, meaning: and we will be done with this long recitation. He said: so he continued, meaning he read the hundred verses and went beyond to the next, so he said to himself: then he will bow after reading the two hundred, so he continued and continued, and Surat al-Baqarah ended in its entirety, then he began with Surat al-Nisa, we feel when we read this hadith of Hudhayfah that the man surrendered his matter to reality, so he no longer said now he will bow and now he will bow, so he said: so the Messenger (peace be upon him) began with Surat al-Nisa after finishing Surat al-Baqarah in its entirety, then he finished Surat al-Nisa and returned to Ali 'Imran, then he finished it, then he began with Surat al-Ma'idah until he finished it, four surahs from the long surahs, then he bowed (peace and blessings be upon him), so his bowing was close to his standing, imagine now how long this prayer is, and it is long! And I do not want to complete the narration, but I want to stop at this prayer in which the Messenger (peace be upon him) spent as much of the night as he wished, where he read these long surahs in one rak'ah. Hudhayfah says, and the point here is: "So he did not pass by a verse of mercy except that he stopped at it and asked Allah for mercy, and he did not pass by a verse of forgiveness except that he stopped at it and asked Allah for forgiveness, and he did not pass by a verse in which the punishment was mentioned except that he stopped at it and sought refuge with Allah from the punishment," and so on.
Such as this is what came in the hadith of Abu Dharr, it only occurred in standing in night prayer, and if he (peace be upon him) prayed alone, it is not permissible to prolong it if there are followers behind him. Likewise, it was not reported, as I referred to earlier, that the Prophet (peace and blessings be upon him) did not repeat, also, such repetition in the prayers in which he was followed, meaning, the people followed him. But it came in "Sahih al-Bukhari" that a man from the Ansar was leading them, and whenever he finished reading al-Fatihah he would read Surat and repeat it, and those who were praying behind him knew that this was from their best and most excellent, so they disliked that anyone else lead them, but even so, there was something in their hearts regarding his repetition of this surah, Surat al-Ikhlas, so they mentioned it to the Prophet (peace and blessings be upon him), so he sent to him, and asked him about the reason? He said: I love it. He said: , and when they were asking him not to repeat this thing, they noted that the repetition might bore some people, so he would say to them: "If you are pleased with me, I will lead you, otherwise let someone else lead you." So they mentioned it to the Messenger (peace be upon him), so he approved him (peace and blessings be upon him) for that, and even said: .
We can take from this hadith that it is prescribed to repeat a certain verse in the obligatory prayer if that is with the consent of the congregation, and it is not a consistent Sunnah; because the Prophet (peace and blessings be upon him) did not do that in the obligatory prayers, and therefore the repetition of this imam of was a matter of disapproval from some of his companions; until the matter reached the point where the imam said to them: "If you are pleased with this, I will lead you, otherwise no." So when they mentioned his matter to the Prophet (peace and blessings be upon him), he approved him for that, and said to him: . We can take from this hadith a ruling specific to a congregation that goes out with an imam who is a reciter, a tajwid expert, with a beautiful voice, who sings with the Qur'an as came in the authentic hadiths, so they are not pleased with a substitute for him, but they may take issue with him for such repetition, so the answer is that it is permissible if they consent to his imamate because of his beautiful recitation.
This is all that I have in my answer.