Bukhari

Hadith Commentary:
The hadith mentions a ring; this is its relevance to the chapter. By the "shine of the ring," what is meant is the shine of its gemstone, as is clarified in the following hadith.

Explanation:
By mentioning this suspended narration (ta'liq) of Ibn Maryam, the purpose of Imam Bukhari rahimahullah is to explicitly establish that Humayd directly heard (had direct transmission) from Anas radi Allahu anhu.

Hadith Commentary:
(1)
According to Imam Bukhari rahimahullah, the time for the ‘Isha prayer is until midnight. And this is the time of permissibility (waqt al-jawaz), not the preferred time (waqt al-mukhtar). After midnight, the ‘Isha prayer will be considered missed (qada). This is why Imam Bukhari rahimahullah did not mention anything in the chapter heading or in the ahadith cited under it that would indicate the time for ‘Isha extends until true dawn (subh sadiq). The renowned scholar of the land of Hijaz, Shaykh Muhammad ibn Salih al-‘Uthaymin rahimahullah, states: The time for the ‘Isha prayer is from the disappearance of twilight (shafaq) until midnight. Its time does not remain until the break of dawn, because this is contrary to the apparent meaning of the Qur’an. Allah the Exalted says: “Establish prayer from the decline of the sun until the darkness of the night.” () In this, Allah the Exalted has mentioned four prayers: Zuhr and ‘Asr, Maghrib and ‘Isha. If the time for ‘Isha extended until the break of dawn, then at this place the words “until the break of dawn” would have been used. Furthermore, in the ahadith it is explicitly stated that the time for ‘Isha is until the middle of the night. Thus, it is narrated from ‘Abdullah ibn ‘Amr ibn al-‘As radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “The time for the ‘Isha prayer is until the middle of the night.” (Sahih Muslim, al-Masajid, Hadith: 1386(612)) From this narration as well, it is understood that the ‘Isha prayer can be performed until midnight. (Risalat Mawaqit al-Salat)

(2)
It is mentioned in the hadith that as long as you remain waiting for the prayer, your time is counted as being in prayer. From this, it is understood that there is virtue in going to the mosque before the congregation and sitting there in anticipation of the prayer. However, from some ahadith it is understood that there is great virtue in, after completing one prayer, waiting for the next prayer. What is meant by this is only the attachment of the heart. As is mentioned in the hadith: “Allah the Exalted will grant shade under His Throne on the Day of Resurrection to the person whose heart is attached to the mosque.” (Sahih al-Bukhari, al-Adhan, Hadith: 660) And this is also the characteristic of the believer, that at all times his mind is directed towards prayer and the mosque. If, while in the mosque and in prayer, his heart is attached to things outside, then such waiting in the mosque and for prayer is fruitless. And if a person is granted both—that his heart and body are both present in the mosque—then it is light upon light.

(3)
At the end of the hadith, Imam Bukhari rahimahullah also mentioned a suspended (mu‘allaq) narration from Ibn Abi Maryam, the purpose of which is to establish that Hamidah al-Tawil heard (sama‘) from Anas radi Allahu anhu, because previously she had narrated the hadith with the expression “from (‘an).” This suspended narration has been transmitted in connected form (mawsul) by Abu Tahir Mukhlis in the first part of his “Fawa’id.” (Fath al-Bari: 2/70)

Hadith Commentary:
In the hadiths, waiting for the prayer has been mentioned in two ways:
before the prayer and after the prayer.
However, the practice of waiting after the prayer has been very rarely transmitted from the Salaf. Furthermore, waiting for the prayer has been referred to as "prayer" only in terms of the reward attained; in terms of legal ruling, it is not like the prayer itself, because during the prayer, speaking is prohibited, whereas during the waiting period, it is permissible to speak when there is a need.
And Allah knows best.

Explanation:
Tirmidhi has narrated a hadith from Umar radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam and Abu Bakr radi Allahu anhu used to discuss the affairs of the Muslims at night, and I would also participate in this. That is, although in normal circumstances one should sleep after the ‘Isha prayer, if some good deed arises or there is some scholarly or religious work to be done, then staying awake after ‘Isha—provided there is no risk of missing the morning (Fajr) prayer—is not objectionable. Imam Hasan al-Basri rahimahullah had the practice of sitting in the mosque every night for teaching, but today he was late in coming and arrived at a time when this educational gathering should have normally ended. After this, Hasan radi Allahu anhu advised the people and said that the Messenger of Allah sallallahu alayhi wa sallam once led the prayer late and said such-and-such. This hadith has already been mentioned earlier with other chains of narration. From this, it is established that speaking about religion and goodness after ‘Isha is not prohibited.

Hadith Commentary:
(1)
This hadith proves that after the ‘Isha prayer, discussing matters of religion and giving sincere advice is not prohibited. Indeed, it is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) and Sayyiduna Abu Bakr as-Siddiq (radi Allahu anhu) used to converse at night regarding the affairs of the Muslims.
Hazrat Umar (radi Allahu anhu) says that he would also participate in this consultative gathering.
(Jami‘ at-Tirmidhi, Kitab as-Salat, Hadith: 169)
Although in general circumstances one should sleep after the ‘Isha prayer, if there is a good deed to be done, or scholarly work to be undertaken, or a welfare matter concerning the Muslims to be resolved, then there is no harm in conversing after ‘Isha, provided there is no fear of missing the morning (Fajr) prayer. Accordingly, it was the practice of Imam Hasan al-Basri (rahimahullah) that he would arrange a scholarly gathering in the mosque every night.
As mentioned in the hadith, and also in this hadith it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) delivered a sermon after the ‘Isha prayer.
This sermon is the point of inference for Imam al-Bukhari (rahimahullah).
(2)
It should be noted that when this narration is reported from Hazrat Anas (radi Allahu anhu) by Humayd at-Tawil, it includes a depiction of the ring of the Messenger of Allah (sallallahu alayhi wa sallam) and its shine, which is also noteworthy.
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5869)

Hadith Commentary:

From all these transmitted narrations, it becomes evident that after concluding the prayer with salam, the imam should turn towards the congregation and sit facing them. Thereafter, he may recite tasbih (glorification), tahleel (declaration of Allah’s oneness), explain religious rulings to the people, or stand up and depart.

Hadith Commentary:
(1)
In this hadith as well, it is mentioned that the imam sits facing the congregation and gives them admonition. The intent of Imam Bukhari rahimahullah is also this: after completing the prayer, the imam should sit facing the congregation.

(2)
From this hadith, it is also understood that when a worshipper is waiting for the congregational prayer, he receives the reward of prayer for his waiting, as is explicitly stated in other ahadith. Accordingly, Imam Bukhari rahimahullah has established a chapter with these words:
(Whoever sits in the mosque waiting for the prayer...)
"Whoever sits in the mosque for the purpose of waiting for the prayer..." (, Sahih al-Bukhari, Adhan, Chapter: 36)
Then he narrates the hadith that whoever is waiting for the prayer is given the reward of prayer itself, as if he is in prayer.
(Sahih al-Bukhari, Adhan, Hadith: 659)
But for this, it is necessary that he sits in the mosque solely for the purpose of waiting for the prayer, and has no personal motive or objective, because in the hadith it is mentioned that only that person is deserving of this honor whose only reason for being kept from his home is the prayer.
If there is love and sincerity in the heart, then when leaving the mosque, if he keeps his heart and attention attached to the mosque, then on the Day of Judgment he will be granted the shade of Allah Ta'ala's Throne.
(Sahih al-Bukhari, Adhan, Hadith: 660 and Sahih Muslim, Zakat, Hadith: 2380(1031))

540. Commentary:

➊ "The people have performed the prayer and gone to sleep." Whereas you, due to the 'Isha prayer, are delaying sleep and rest, and are staying awake solely in anticipation of the prayer. Therefore, the time from Maghrib to 'Isha, in terms of reward, is like the time of prayer. If by "prayer" is meant the 'Isha prayer, then "the people" refers to the people of the other mosques of Madinah Munawwarah, where the 'Isha prayer was performed early. In this case, this is a virtue specific to the worshippers of Masjid Nabawi.

➋ "The shine of the ring": The ring of the Prophet (sallallahu alayhi wa sallam) was made of silver, and its stone was also of silver. This ring was made for the purpose of stamping/sealing. It is understood from this that a man may wear a ring, but the condition is that it must be of silver, not of gold. And Allah knows best.

➌ It is permissible to have a name or similar things engraved on the stone of a ring.

➍ When giving admonition or advice, it is a Sunnah act for the imam to turn towards the followers.

Commentary:
(1)
The usual practice of the Messenger of Allah (sallallahu alayhi wa sallam) was to perform the ‘Isha prayer early, meaning he would not delay it excessively. Occasionally, he would adopt the practice of delaying it to demonstrate its superiority.

(2)
Nawab Waheed uz-Zaman Khan, reconciling between the narrations that indicate performing the prayer early in practice and those that mention the virtue of delaying it in speech, said that if all the followers (muqtadis) are agreeable to staying awake and delaying the prayer does not cause them hardship, then delaying it is superior; otherwise, performing it at the earliest time is superior.
Wallahu a‘lam (And Allah knows best).

(3)
It is permissible to deliver admonition and advice after the prayer.

(4)
Waiting for the prayer is a highly virtuous act.

(5)
Wearing a ring is permissible; however, a man may only wear a silver ring. The use of gold is not permissible for men. (Sunan Ibn Majah, Book of Dress, Chapter: Wearing Silk and Gold for Women, Hadith: 3595)