What is the ruling on congregational prayer? And a continuation of the discussion on the manner of the Prophet’s (peace and blessings be upon him) prayer.

Allah the Exalted said, there are three commands here: What is the meaning of Allah’s saying after He said ? It clarifies that bowing with those who are bowing is part of establishing the prayer, meaning completing it and correcting it, i.e., pray it with the congregation. Today, the majority of Muslim worshippers—we have no argument with those who abandon prayer and turn away from it, but rather with those who pray—neglect praying with the Muslim congregation in the mosques. Allah commands us explicitly in the Qur’an to pray it with the congregation. Because after He said … He said: . Meaning, pray with the Muslim congregation. The Sunnah has come to confirm this meaning which was summarized in this verse: … Pray with the worshippers, i.e., with the Muslim congregation. It was narrated from the Prophet (peace and blessings be upon him) that he said: . So one of us might be in his shop, in his trade, in his workshop, hearing the call to prayer saying "Come to prayer, come to success," and he remains seated in his place, not moving. For whom is this adhan? For the Muslim worshipper. Therefore, he (peace and blessings be upon him) emphasized what he conveyed to us in the previous hadith, where he said: . Meaning, the Isha prayer. This is how the hadith is in the two Sahihs. But it is similar to another hadith, and its mention will come later. This hadith indicates the obligation of congregational prayer in the mosque with the Muslims, and its indication of that is clear and apparent. Because he (peace and blessings be upon him) intended to burn the houses of those who lagged behind in congregational prayer, to burn them with fire. He intended it but did not do it for a clear and apparent wisdom. That is because he (peace and blessings be upon him) knew that in the houses there are women and children, and all of these are not obligated to pray in the mosque. In fact, he explicitly stated that the prayer of women in their homes is better for them. So if he (peace and blessings be upon him) had carried out what he intended, the fire would have struck those who do not deserve punishment by fire, namely the children and women. So this hadith is among the unique methods of the Messenger (peace and blessings be upon him) in educating people: he threatens them with burning by fire, then does not do it. Why? Because there are people living with them in their houses who it is not permissible to burn with fire because they are not obligated to pray in the mosques. So this hadith clarifies the importance of prayer in the mosques. Therefore, a Muslim should not be content with performing the prayer in his house, in his shop, in his workshop, thinking that he has feared Allah the Mighty and Majestic and established the prayer. No, he has not established the prayer as Allah commanded. Because among Allah’s commands is … And the Messenger (peace and blessings be upon him) clarified this divine command and confirmed it by stating that those who lag behind in congregational prayer deserve punishment in this world, they deserve burning by fire in this world before the Hereafter: . Then came further confirmation beyond what preceded when the blind man came to the Prophet (peace and blessings be upon him), who was 'Amr ibn Umm Maktum, regarding whom it was revealed, Blessed and Exalted is He: . He was one of the people of the Suffah and one of the great and noble Companions. He was blind, so he came to the Prophet (peace and blessings be upon him) and said to him: "O Messenger of Allah, my house is far and distant from the mosque, and on my path are trees and stones." Look at these conditions: the house is far, and on my path are trees and stones, the path is not paved as roads are today. "And I have no guide to lead me. Do you find for me a dispensation to leave praying with the congregation in the mosque?" He (peace and blessings be upon him) said to him at first: . When he turned away, he said: . He said: "Yes." He said: . So what does the Muslim today say regarding the majority of healthy, strong worshippers who place themselves below the status of the blind man? The blind man who has trees and stones on his path and has no guide to lead him. He (peace and blessings be upon him) said to him: As long as you hear the adhan, you must pray in the mosque with the Muslims. All of this confirms for us that congregational prayer is also an obligation among the obligations of prayer. A Muslim should not be content with praying the prayer in any place outside the mosque and making excuses and claiming that he is busy, his customers have not arrived, or that he is absent from the prayer. This is purely material logic that a Muslim should not get involved in and should not take as a way or excuse for him to be lax in doing what Allah has obligated upon him, which is congregational prayer in the mosques. This is the ruling on congregational prayer, and the hadith of burning is among the strong proofs of the obligation of congregational prayer, in the five prayers. Why? Because there is another hadith, the hadith we mentioned, which is from the narration ofThe Shaykh : Ibn 'Abbas from Abu Hurayrah from the Prophet (peace and blessings be upon him). But there is a hadith narrated by Imam Muslim in his Sahih from Ibn Mas'ud, who said: The Messenger of Allah (peace and blessings be upon him) said: . This is another hadith, O Abu 'Adnan, about those who lag behind in the Friday prayer. So that means that congregational prayer is like the Friday prayer. Every Muslim who is not excused must attend both. Whoever has an excuse to leave the Friday prayer has an excuse to leave congregational prayer, and whoever does not, does not. And this is a reminder, and the reminder benefits the believers.
The student: I said that between the two prostrations, in a specific rule...

The Shaykh : How?
The student: In a specific rule mentioned between the two prostrations... then... Abu Munir...

The Shaykh: This is correct, your observation is in its place. But perhaps in what we mentioned earlier, meaning a reminder of the rules later, we said that the rule for the worshipper’s tranquility in his prayer is that when he bows, he should say at least three tasbeehs to achieve the tranquility which is a pillar of the prayer, and the prayer is not valid without it. Similarly, when he raises his head from bowing, he should regulate this tranquility while standing by saying during the transition "Allah hears the one who praises Him." So when he actually stands, he says while standing "Our Lord, to You is praise." This certainly fulfills the pillar which is tranquility. Similarly, when he prostrates, he should say at least three tasbeehs so that the time of performing this tasbeeh helps his limbs to settle while he is prostrating. When he raises his head from prostration, here he should also regulate himself and what follows...