Bukhari

Explanation:
That is, at that time, there were no Muslims anywhere except in Madinah; or it may mean that the reward for waiting for such a noble prayer has been allotted by Allah exclusively to the Ummah of Muhammad (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
Hafiz Ibn Hajar rahimahullah says that this narration does not establish any particular virtue for the ‘Isha prayer itself; rather, it indicates the virtue of waiting for ‘Isha. In this case, the possessive noun (mudaf) is omitted, meaning that instead of the virtue of the ‘Isha prayer, the heading should be the virtue of waiting for the ‘Isha prayer. (Fath al-Bari: 2/67) It should be noted that to mention the virtue of waiting, Imam Bukhari rahimahullah has established a separate, independent chapter ahead: that is, the one who remains seated in the mosque waiting for the prayer. (Al-Adhan, Chapter: 36) Shah Waliullah Muhaddith Dehlawi rahimahullah states that, according to the Prophetic instruction, this time is specific to this Ummah; therefore, this is itself the virtue of the ‘Isha prayer. And it is also possible that this waiting was specific to the noble Companions radi Allahu anhum who prayed in the Prophet’s Mosque, because this was the early period of Islam and prayers were held in only a few places in Madinah, and after the disappearance of the twilight, they would pray at the earliest time and then go to sleep. However, the first explanation is more appropriate with the chapter heading. (Sharh Tarajim Bukhari) Furthermore, the virtue of waiting applies to every prayer; there is no particular distinction for the ‘Isha prayer in this regard.

(2)
In this hadith, the Messenger of Allah sallallahu alayhi wa sallam said: “No one on the face of the earth, besides you, is waiting for this prayer.” There are various explanations for this exclusivity, as follows:
٭ This exclusivity is in relation to the People of the Book, as in the hadith: “You are waiting for such a prayer that no adherent of any other religion is waiting for besides you.” (Sahih Muslim, Al-Masajid, Hadith: 1446(639))
٭ This exclusivity is in relation to the surroundings of Madinah, because in Makkah people would pray in secret, and Islam had not yet spread to other places besides Madinah; that is, only in Madinah was the prayer performed in this particular manner.
٭ This exclusivity is in relation to the Prophet’s Mosque, as in other mosques the ‘Isha prayer would be performed at its earliest time without delay, and only in the Prophet’s Mosque, due to specific circumstances, was it performed with delay.

(3)
In one narration, when the Messenger of Allah sallallahu alayhi wa sallam delayed the ‘Isha prayer unusually, Umar radi Allahu anhu raised his voice and said that the children and women present for the prayer were becoming sleepy. The Messenger of Allah sallallahu alayhi wa sallam did not like this manner, and thus said that one should not insist upon the Messenger of Allah sallallahu alayhi wa sallam in this way, as if the delay was due to some necessity or benefit. (Sahih Muslim, Al-Masajid, Hadith: 1443(638)) In summary, the virtue of this prayer is that Allah, the Exalted, has especially honored the Muslims with this prayer; its time is very broad, and special opportunities for relief from occupations and privacy are provided. Thus, it is a distinctive feature and distinguishing sign of the people of Islam, and therefore, they should give it special attention.

536. Commentary:

➊ The most virtuous time for the ‘Isha prayer is the first third of the night; the permissible time extends until midnight, and the time of necessity lasts until the break of dawn. (For further benefits, see Hadith numbers: 483, 528, 532.)

➋ A younger person can admonish an elder regarding a matter.

➌ How eagerly the noble Companions (radi Allahu anhum) used to attend the congregational prayer! Their children would also be present with them for the congregational prayer. This indicates their intense desire and eagerness for righteous deeds.