Bukhari

Hadith Commentary:
Because the command of Allah is:
"Ma ja‘ala ‘alaykum fi ad-dini min haraj" (, Al-Hajj: 78)
There is no hardship for you in the religion.
Dajnan is the name of a mountain located at a distance of one stage from Makkah.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has narrated this hadith to establish the last part of the chapter heading he set forth.
Now, there is a difference of opinion regarding whether the announcement to pray in one's own place should be made in place of "Hayya 'ala as-salah," or after it, or after the completion of the adhan. Among the early scholars, there are three positions regarding this matter as follows:
• That these words should be said in place of "Hayya 'ala as-salah." Thus, it is narrated from Ibn Abbas radi Allahu anhuma that he told the mu'adhdhin that when you say "Ashhadu anna Muhammadan Rasulullah," do not say "Hayya 'ala as-salah," but rather announce the prayer in your homes.
(Sahih al-Bukhari, al-Jumu'ah, Hadith: 901)
In another narration, it is mentioned that Ibn Abbas radi Allahu anhu intended to deliver the sermon on a muddy day, and when the mu'adhdhin reached "Hayya 'ala as-salah," he ordered him to say the words "as-salatu fi ar-rihal" (prayer in your dwellings).
(Sahih al-Bukhari, al-Adhan, Hadith: 668)
From these narrations, it is understood that the words "as-salatu fi ar-rihal" should be said in place of "Hayya 'ala as-salah."
Imam Ibn Khuzaymah rahimahullah, in view of these words, has titled this hadith with the words that on a rainy day, the words "Hayya 'ala as-salah" should be omitted.
These scholars, when reflecting on the meaning of the adhan, realized that saying "Hayya 'ala as-salah" and then announcing "as-salatu fi ar-rihal" or "sallu fi buyutikum" (pray in your homes) appears to be contradictory, so the words "Hayya 'ala as-salah" should be omitted.
(Fath al-Bari: 2/130) (2)
The announcement should be made after "Hayya 'ala as-salah."
Regarding this, a narration is presented that on a very cold night, the mu'adhdhin gave the adhan, and after saying "Hayya 'ala as-salah," he announced to pray in the homes.
(al-Musannaf 'Abd al-Razzaq: 1/501) (3)
The announcement to pray in the homes should be made after the completion of the adhan.
As in the aforementioned narration, Ibn Umar radi Allahu anhu has explicitly stated this so that the order of the adhan is not disrupted.
According to us, the preferred position is the last one: that the announcement to pray in the homes should be made after the completion of the adhan, because if anyone wishes to benefit from this concession and pray at home, it is allowed for him, and if, in view of "Hayya 'ala as-salah," someone endures hardship and comes to the mosque, then surely this will be a cause of reward for him.
In this regard, there is a narration from Jabir radi Allahu anhu that once we set out on a journey with the Messenger of Allah sallallahu alayhi wa sallam, and it began to rain. The Messenger of Allah sallallahu alayhi wa sallam said:
"If anyone wishes to pray in his tent, he is permitted to do so."
(Sahih Muslim, Salat al-Musafirin, Hadith: 1603(698))
(4)
The mention of travel in the hadith is incidental.
If such circumstances arise in residence (hadr), then even in normal conditions, the aforementioned announcement can be made so that people may have ease and be spared the hardship of coming to the mosque.

Benefit:

Previously, in hadith (616), the narration of Ibn Abbas radi Allahu anhuma was mentioned, in which he instructed the mu’adhdhin to say «اَلصَّلَاةُ فِي الرِّحَالِ» instead of «حَيَّ عَلَى الصَّلَاةِ» and «حَيَّ عَلَى الْفَلَاحِ» on the day of Jumu‘ah. In the hadith under discussion, Ibn Umar radi Allahu anhuma narrated from the Messenger of Allah sallallahu alayhi wa sallam that he sallallahu alayhi wa sallam would instruct the mu’adhdhin, after calling the adhan, to say «أَلَا صَلُّوا فِي الرِّحَالِ». Therefore, both ways of practice are permissible; however, acting upon the narration of Ibn Umar radi Allahu anhuma is more comprehensive, so that whoever wishes to come for prayer upon hearing «حَيَّ عَلَى الصَّلَاةِ» may do so, and whoever does not wish to come upon hearing «أَلَا صَلَّوْا فِي الرِّحَالِ» may refrain.

Hadith Commentary:
(1)
It has previously been mentioned in Hadith: 616 that the words (Ala sallu fi ar-rihal) were said during the call to prayer (adhan), whereas from this hadith it is understood that Abdullah bin Umar radi Allahu anhuma uttered these words after completing the adhan. From both narrations, it is evident that there is flexibility in saying the words (Ala sallu fi ar-rihal), meaning they can be said during the adhan as well as after its completion. (Sharh al-Kirmani: 2/53)

Allamah ‘Ayni, quoting Ibn Hibban, has written that in light of various ahadith, there are ten excuses that can prevent a person from participating in congregational prayer, the details of which are as follows:
➊ Severe illness
➋ Food being present when one is hungry
➌ Forgetfulness or oversight
➍ Unusual obesity, i.e., excessive corpulence
➎ The need to relieve oneself (urination or defecation)
➏ Danger to life or property on the way
➐ Severe cold
➑ Painful rain
➒ Excessive darkness making it difficult to come and go
➓ Consumption of garlic, onion, radish, etc., which cause an unpleasant odor.
(‘Umdat al-Qari: 4/274)

1061. Commentary:
In most narrations, the announcement to pray in homes is mentioned in connection with travel, but in some narrations it has also come in an absolute (unrestricted) sense. In this regard, this announcement is not limited to travel but is general. That is, wherever necessary, it is permissible to announce the instruction to pray in homes through the words mentioned in the call to prayer (adhan).

1060. Commentary:
Making such an announcement is Sunnah, and there is a concession for the worshippers not to come to the mosque. However, if someone wishes to come, there is virtue in it, as will be made clear in the forthcoming ahadith.

655. Commentary: The announcement, “Pray in your homes,” shows that in the case of rain and similar circumstances, making this announcement is more correct than combining two prayers. This is because the Prophet sallallahu alayhi wa sallam granted the concession of praying at home instead of combining the prayers, so what need remains for combining them? Although the meaning of some narrations «مِنْ غيرِ خوفٍ ولا مطَرٍ» and reports from some Companions indicate that combining prayers on such occasions is established, leaving no doubt about its permissibility, from the Prophet sallallahu alayhi wa sallam himself, what is established in the case of rain is the announcement of the concession, not the combining of prayers.

Takhrij al-Hadith: [واخرجه البخاري 666، ومسلم 697، من حديث مالك به]
Jurisprudential Points:
➊ When it is raining or there is a severe cold wind, it is not obligatory to go to the mosque for congregational prayer.
➋ On a rainy day, after the call to prayer (adhan), it is permissible to announce: «صَلُّوا فِي رِحَالِكُمْ» O people! Pray in your homes.
➌ Sayyiduna Abdullah ibn Umar radi Allahu anhu, while traveling, would not say anything except the iqamah (call to commence prayer), except for the morning (Fajr) prayer; for Fajr, he would say both the adhan and the iqamah. He used to say: The adhan is for that imam for whom people gather. [الموطا 73/1 ح188، وسنده صحيح]
It is understood from this that congregational prayer can be established even without the adhan and with only the iqamah. If there is no valid legal excuse, then even during travel, the adhan is preferable. In cities and villages, the adhan is a symbol of Islam.
➍ Urwah ibn al-Zubayr rahimahullah said: If you are on a journey, it is up to you whether you give both the adhan and the iqamah, or only the iqamah and not the adhan. [الموطأ 1/73 ح156، وسنده صحيح]
Imam Malik rahimahullah says that it is permissible to give the adhan while mounted (on a riding animal). [الموطأ 74/1]
➎ Sa'id ibn al-Musayyib rahimahullah used to say: Whoever prays in a desert area, an angel prays on his right and an angel on his left. If he gives the adhan and the iqamah, or (only) the iqamah, then as many angels as the mountains (i.e., a great multitude) pray behind him. [الموطا 74/1 ح 157، وسنده صحيح]
➏ Ibrahim al-Nakha'i said: It is permissible to give the adhan without ablution (wudu). [مصنف ابن ابي شيبه 211/1 ح 2188، 2189 وهو صحيح]
➐ A man came to the mosque and the prayer had already been performed, so he began to say the iqamah. Urwah ibn al-Zubayr rahimahullah said to him: Do not say the iqamah, for we have already said the iqamah. [مصنف ابن ابي شيبه 221/1ح2305وسندحسن]
➑ The famous Tabi'i and Qur'an commentator Imam Mujahid said: If you hear the iqamah in your house and you wish, then that is sufficient for you. [ابن ابي شيبه 1/220 ح2296 وسنده حسن]
It is understood from this that individual prayer is permissible even without the adhan and the iqamah.