Bukhari

Hadith Commentary:
(1)
In one narration, it is mentioned that after the iqamah, the Messenger of Allah (sallallahu alayhi wa sallam) remained in a corner of the mosque whispering with a man.
(Sahih al-Bukhari, al-Adhan, Hadith: 642)
In another narration, it is stated that when the takbir was pronounced, a man came and stopped you and began whispering to you.
(Sahih al-Bukhari, al-Adhan, Hadith: 643) (2)
From these narrations, it is also understood that there is no harm in discussing a necessary matter after the takbir.
And Allah knows best.

Hadith Commentary:
By "sleep" is meant dozing off, as narrated by Ibn Hibban and Ishaq ibn Rahwayh, that some people began to doze. Since there is ample time for the ‘Isha prayer and the matters being discussed were extremely important, the Prophet (sallallahu alayhi wa sallam) delayed the prayer.

The purpose of Imam Bukhari (rahimahullah) is to explain those legal concessions that have been permitted.

Today, when the occupations of life have increased beyond measure and every single minute is filled with engagements, it is necessary for the imam, under the hadith of the Prophet (sallallahu alayhi wa sallam) "The imam is a guarantor," to take care of the congregation in any case.

Hadith Commentary:
(1)
Some scholars hold the view that when the muezzin says the words "qad qamatis salah" (the prayer has been established), it becomes obligatory for the imam to say the opening takbir (takbir tahrimah) at the end and begin the prayer. Imam Bukhari rahimahullah states that this is a man-made innovation in legislation; thus, if after the iqamah the imam faces any necessity, he may fulfill it, meaning it is not obligatory for the imam to start the prayer immediately after the iqamah. Furthermore, if there is a delay, it is also not necessary to repeat the iqamah.

(2)
Imam Bukhari rahimahullah's purpose is to explain the legal concessions (shar‘i facilities). Today, the preoccupations of life have increased beyond measure, so it is necessary for the imam to take the followers (muqtadis) into consideration, but the Prophetic method should not be neglected. It should be noted that "sleeping" here refers to dozing, as is mentioned in the narration of Ibn Hibban. Since there is ample time for the ‘Isha prayer and the matters being discussed were extremely important, the Messenger of Allah sallallahu alayhi wa sallam delayed the prayer. Also, this concession is only for the imam, not for the followers. (Fath al-Bari: 2/163) From this hadith, it is also understood that in case of necessity, a gap can be made between the iqamah and the opening takbir (takbir tahrimah); to do so without reason is a disliked (makruh) act.

Benefits:

➊ This refutes those who claim that when the one giving the iqamah says «قَدْ قَامَتِ الصَّلَاةُ», it becomes obligatory upon the imam to begin the prayer by saying «اللهُ أَكْبَرُ».

➋ This hadith also shows that if there is a need, a long interval can occur between the iqamah and the prayer. However, without necessity, this should not be done, because this was not the general practice of the Prophet (sallallahu alayhi wa sallam).

➌ The sleep of the people refers to dozing off while sitting, not such sleep in which a person would not realize if his ablution (wudu) is nullified, because such sleep breaks ablution and it becomes necessary to perform it again. In [ابن حبان 2035], in the narration of Humaid from Hisham, it is stated: «حَتَّى


نَعَسَ بَعْضُ الْقَوْمِ» until some people began to doze. From this, too, it is understood that by "sleep" is meant dozing.

➍ In the presence of people, two individuals may converse privately; however, if there are three people, it is forbidden for two of them to speak privately, as has come in the hadith.

➎ This hadith also demonstrates the noble character and forbearance of the Messenger of Allah (sallallahu alayhi wa sallam), that he listened patiently to that man's words for so long that some people fell asleep. May Allah grant us the ability to follow his example.

Hadith Commentary:

This is evidence of the perfection of the noble character of the Prophet (sallallahu alayhi wa sallam), that even after the takbir had been pronounced, he continued conversing with that person. It was his blessed habit that as long as the one meeting him did not depart on his own, he would certainly remain present. The same occurred here as well. In any case, if the imam does this on a particular occasion, there is no legal reproach upon him.

Hadith Commentary:
(1)
In one narration it is stated:
The Messenger of Allah (sallallahu alayhi wa sallam) remained engaged in conversation with this person in a corner of the mosque for a long time, until the people began to doze off.
(Hadith: 642)
From this it is established that there is no harm in conversing between the iqamah and the opening takbir (takbir tahrimah) regarding a matter related to the Shari‘ah.
The Messenger of Allah (sallallahu alayhi wa sallam) used to instruct the followers (muqtadis) to straighten the rows before the opening takbir (takbir tahrimah).
Since this type of conversation pertains to the prayer, no one has any objection to its permissibility.
Nevertheless, without a specific need or benefit, it is not preferable to converse between the iqamah and the opening takbir (takbir tahrimah), and if there is a need, then there is no harm in doing so.
And Allah knows best.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that there are a total of 47 hadiths regarding the adhan and its related matters, among which 6 are mu‘allaq (suspended), 23 are repeated, and 24 are pure (i.e., not repeated) narrations. In addition, 8 reports from the Companions (radi Allahu anhum) and Followers (tabi‘in) have also been mentioned.
(Fath al-Bari: 2/164)

Benefit:

For the explanation of this hadith, refer to the previous chapter; in that, the mention is of a need arising after the iqamah, while here, the mention is of speaking after the iqamah. Both matters are established from the hadith.

Hadith Commentary: Benefits and Issues:
The purpose of these hadiths is that sleep itself does not nullify ablution (wudu), but if the sleep is deep, there is a possibility that wind may be released.
Therefore, sleep is a circumstance and occasion for the nullification of ablution, and thus its ruling depends on a person's senses. If there is a risk or suspicion that wind has been released, but due to deep sleep it was not noticed, then the ablution will be nullified.
If there is no such risk, and there is no cause or indication—merely doubt or suspicion—then the ablution is not nullified.

Hadith Commentary: Benefits and Issues: If a person, while waiting for the prayer, falls asleep while sitting, and the sleep is not so deep that he becomes unaware of the breaking of ablution (wudu), and his awareness remains intact—such that he would notice if any wind were to pass—then his ablution does not break. However, if his senses become suspended and, due to deep sleep, his awareness and consciousness do not remain, then sleep is presumed to break the ablution. Therefore, it should be considered that the ablution has been nullified.

Benefits and Issues:
If there is some interval between the iqamah and the opening takbir (takbir tahrimah), there is no harm in it; there is no need to repeat the iqamah, nor is it obligatory upon the imam to begin the prayer immediately after saying «الله اكبر» following the takbir, as is the position of some individuals.

542. Commentary:
➊ If there is a gap between the Iqamah and the opening Takbir (Takbir Tahrimah), there is no harm, and it is also permissible to say something appropriate during this interval.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) was an extremely humble person and would show utmost kindness and consideration to the noble Companions (radi Allahu anhum ajma'in).

544. Commentary:
Such a lengthy wait is a particular characteristic of the Messenger of Allah (sallallahu alayhi wa sallam). However, from this it is established that if, after the opening takbir, the imam becomes occupied with some necessary matter, then etiquette and respect require that the imam be waited for, and the imam should not be reproached for this.

792. Commentary:

➊ The conversation with this man would have been regarding some necessary matter; therefore, if a need arises, there can be a gap between the iqamah and the opening takbir (takbir al-tahrimah). In fact, for the correction and alignment of the rows, the imam can give instructions after the iqamah. After the rows are properly arranged, the opening takbir should be pronounced.

➋ "The people slept," meaning they began to doze off. Drowsiness in any of the positions of the prayer does not invalidate ablution (wudu) as long as consciousness and understanding are not lost, i.e., as long as one does not fall into a deep sleep.