Bukhari

Hadith Commentary:
The ruling of the sanctuary (haram) of Madinah is the same as that of the sanctuary of Makkah, except that there is no obligatory compensation (jaza) incurred.
This is the view of Imam Malik, Imam Shafi'i, Ahmad, and the Ahl al-Hadith.
In the narration of Shu'bah and Hammad, there is an additional detail: "or if he gives shelter to an innovator (mubtadi')."
May Allah protect us! Innovation (bid'ah) is such an evil affliction that a person becomes accursed merely by giving shelter to an innovator.

Hadith Commentary:
(1)
According to one narration, the narrator of the hadith, ‘Asim, asked Anas radi Allahu anhu: “Did the Messenger of Allah sallallahu alayhi wa sallam declare Madinah Tayyibah to be a sanctuary (haram)?” In response, he narrated this hadith.
(Sahih al-Bukhari, al-I‘tisam, Hadith: 7306) (2)
The demarcation of the sanctuary (haram) of Madinah is also mentioned in the narrations. Thus, in Sahih al-Bukhari it is stated that the haram extends from Mount ‘A’ir to a certain place.
(Sahih al-Bukhari, Fada’il al-Madinah, Hadith: 1870)
In Sahih Muslim, it is stated that the boundaries of the haram are from Mount ‘A’ir to Mount Thawr.
(Sahih Muslim, al-Hajj, Hadith: 3327(1370))
Abu Hurayrah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam declared the area around Madinah Tayyibah, up to twelve miles, as an official sanctuary (haram).
He says:
“If I were to see a deer grazing in this area, I would not frighten it.”
(Sahih Muslim, Hadith: 3333(1272)) (3)
It should be noted that there is a well-known Mount Thawr in Makkah Mukarramah.
In addition, in Madinah Tayyibah, there is a broad mountain named Thawr, which is located behind Mount Uhud, and the residents of Madinah Tayyibah are familiar with it.
(Fath al-Bari: 4/107) (4)
In one narration, it is stated that this curse applies to every person who commits an innovation (bid‘ah) or gives refuge to an innovator (mubtadi‘).
It is thus understood that innovation (bid‘ah) is such a grave crime that even giving refuge to its perpetrator makes a person accursed, and moreover, its filth increases further in Madinah Tayyibah.
(Fath al-Bari: 4/109)

Hadith Commentary: Benefits and Issues: From the narration of Abu Qatadah rahimahullah, it is understood that when the imam is seen coming for the prayer, then the takbir should be pronounced, and upon seeing the imam, the followers should begin to form rows.

When Bilal radi Allahu anhu would see the Prophet sallallahu alayhi wa sallam, he would begin the iqamah (call to commence prayer). When the Prophet sallallahu alayhi wa sallam became visible to the people, they would start to stand up, and until he stood at his prayer place (musalla), the people (the noble companions, radi Allahu anhum ajma'in) would have formed their rows.

The method of Imam Malik rahimahullah and the general practice of the early generations (salaf) was that they would begin to stand with the start of the iqamah.

According to Imam Ahmad rahimahullah, the followers should stand at (Qad qamatis-salah), and according to Imam Shafi'i rahimahullah and some others, they should stand at the completion of the iqamah. According to all these imams and the majority of the early generations, after the completion of the takbir (iqamah), the imam will pronounce the opening takbir (takbir tahrimah).

However, according to Imam Abu Hanifah rahimahullah, the followers should stand at (Hayya 'ala-s-salah), and when the mu'adhdhin says (Qad qamatis-salah), the imam should say Allahu Akbar.

It is evident that, practically, the correct and appropriate method is that of Imam Malik rahimahullah, because it is difficult for everyone to stand at the exact same time, and the requirement of forming rows also dictates that forming rows for prayer is necessary. Therefore, the rows should begin to be formed with the start of the iqamah.