Abu Dawud

795. Commentary:
The meaning of the prayer being light and brief is that the recitation (qira’ah) should be short and the number of remembrances (adhkar) and glorifications (tasbihat) should be kept to a reasonable minimum. The important condition is that there must be moderation and composure (itmi’nan) in the pillars (arkan) of the prayer; without moderation, the prayer becomes invalid.

Hadith Commentary:
From this hadith, it is understood that a person praying individually (whether obligatory or supererogatory prayer) may prolong his prayer as much as he wishes. However, when leading the prayer as an imam, he must take the followers (muqtadis) into consideration; that is, he should not prolong the recitation, nor should he prolong the bowing (ruku) and prostration (sujud) beyond what is considerate.

This principle should also be kept in mind during the Tarawih prayer. Those who have memorized the Qur’an (huffaz) and lead the Tarawih prayer with such lengthy recitation that it becomes burdensome for the followers should keep this Prophetic guidance in view.

A person praying alone should also be mindful not to prolong the prayer so much that the time for the next prayer begins, because this is prohibited in the hadith.

The Messenger of Allah (sallallahu alayhi wa sallam) said:
“It is part of a person’s negligence that he delays the prayer until the time for the next prayer arrives.”
(Sahih Muslim, al-Masajid, Hadith: 562 (681))

1:
The meaning of leading a light (short) prayer does not imply that there should be any lack of composure, tranquility, humility, or moderation in the performance of the pillars (arkaan) of the prayer.
The moderation of the pillars is obligatory (fard).
Furthermore, it is clear from the next hadith that even when the Prophet (sallallahu alayhi wa sallam) led a light prayer, he would still perform a complete prayer, to the extent that in Maghrib he would recite Surah At-Tur or Surah Al-Mursalat.

Hadith Authentication:
[وأخرجه البخاري 703، من حديث مالك به]

Jurisprudential Points:
➊ The imam should not recite lengthy passages in obligatory prayers beyond the prescribed Sunnah recitation.
➋ It is Sunnah to take the condition of the followers (muqtadis) into consideration.
➌ It is narrated from Sayyiduna Ibn Umar radi Allahu anhu that the Prophet sallallahu alayhi wa sallam would command us to lighten (the prayer) and would lead us in prayer with the recitation of Surah As-Saffat. [السنن المجتبيٰ للنسائي 2/95 ح827 وسنده حسن وصححه ابن خزيمه : 1606]
● By "lightening," it is not meant that the bowing (ruku) and prostration (sujud) should be incomplete; rather, lightening means to perform a brief and Sunnah-compliant prayer with humility and submissiveness.
➍ Sayyiduna Umar radi Allahu anhu said: O people! Do not create aversion to Allah in the hearts of Allah’s servants. It was asked: How is that? He replied: When a man becomes the imam of the people and leads such a long prayer that people begin to dislike it, or when he sits to admonish the people and gives such a lengthy sermon that people begin to dislike it. [التمهيد 19/11، طبع جديده ج4 ص264 وسنده حسن]
● It is understood from this that giving speeches all night long or delivering very lengthy speeches is not a good deed. Whether it is a sermon or a prayer, in both cases, the condition of the people should be considered.
➎ It is narrated from Nafi‘ rahimahullah that I stood behind Ibn Umar (radi Allahu anhu) in a prayer, and there was no one else with me, so he made me stand beside him. [الموطأ 1/134 ح300 وسنده صحيح]
➏ There was a man whose father was unknown, so Umar ibn Abd al-Aziz rahimahullah removed him from the position of imam. See Al-Muwatta’ [1/134 ح301 وهو صحيح]

Takhrij:
«أخرجه البخاري، الأذان، باب إذا صلي لنفسه فليطول ما شاء، حديث:703، واللفظ مركب، ومسلم، الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، حديث:467.»©Explanation:
From this hadith, it is understood that when a person is performing the obligatory duty of leading the prayer (imamah), he should be cautious about reciting lengthy passages during the prayer, because people of all kinds are present in the congregation. The needs and requirements of everyone should be kept in view. However, when a person is praying alone, he is well aware of his own engagements, needs, and circumstances. In such a case, he has the choice to recite as long as he wishes, according to his leisure and strength. However, in times of illness or necessity, it is in no way correct or permissible to put oneself in harm’s way. The Shari‘ah has also established the right of the self (nafs).

Benefit:
It is established from this that the imam should lead the prayer in a light (moderate) manner; detailed discussion on this has already passed.