What is the wisdom behind reciting only al-Fatiha in the 3rd and 4th rak'ahs of fard (obligatory) prayers but not reciting zamm-i surah (additional chapter or verses)?

What is the wisdom behind reciting only al-Fatiha in the 3rd and 4th rak'ahs of fard (obligatory) prayers but not reciting zamm-i surah (additional chapter or verses)?

Dear Brother / Sister,

According to the sect of Hanafi, performing the Qira'ah (reciting some verses from the Qur'an) in the last two rak'ahs of fard (obligatory) prayers is sunnah. It is also permissible to recite zamm-i surah after al-Fatiha. (see. al-Bahru’r-Raiq, ar-Ruku’ wa’s-Sujud fis-Salat)

It is wajib (obligatory) to recite al-Fatiha and a surah in the first two rak'ahs of three and four rak'ah fard prayers and in both two rak'ahs of the two-rak'ah prayers. Then when Fatiha is not recited in the first and second rak'ahs or only part of it is recited, sajdah as sahw (prostration of forgetfulness) becomes necessary; if most of it is recited, it is not necessary. (Fatawa al-Qadihan)

Reciting Fatiha and a surah is wajib in every rak'ah of sunnah, nafilah (supererogatory) and wajib prayers. When the surah is not recited in any of rak'ahs, sajdah as-sahw becomes necessary because of not performing a wajib. (see Bahr ar-Raiq)

When nothing is recited in the last two rak'ahs of fard prayers and the tasbih (glorification) is not performed, nothing is necessary according to the narration of Imam Abu Yusuf from Imam Abu Hanifa. Since this riwayah is more trusted, it is accepted as base for fatwa. (Fatawa al-Qadihan - Fatawa al-Hindiyya; see. Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Kitabevi: 1/422-423)

There are narrations from Jabir and Abu Qatada stating that the Prophet Muhammad (PBUH) prayed like that. (see. Badai as-Sanayi’, the relevant part).

The wisdom of this may be to perform the prayer easily. As a matter of fact, according to the riwayah, Hz. Abu Hurayrah said: "When the prophet (PBUH) was left free to decide between two things, he certainly chose the easier one". (see. Bukhari, Adab, 80)

Likewise, abandoning the last two rak'ahs in the state of musafir (travelling) confirms the wisdom of this easiness.

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