Bukhari

Hadith Commentary: The Imam (rahimahullah) has established the chapter from the wording of the hadith "wa ma fatakum" and has taught the proper manner of discourse: that one should say, "Whatever portion of the prayer you are able to catch, perform it, and whatever remains, complete it afterwards."

Hadith Commentary:
(1)
While responding to the call of the muezzin, it is possible that the prayer may be missed either completely or partially, therefore it was necessary to clarify with which words one should express one’s shortcoming. In such circumstances, what should be the manner of coming for the prayer? If the prayer is missed, how should it be performed? Imam Bukhari rahimahullah has guided us in this chapter.

The first etiquette in this regard is that if, while expressing one’s shortcoming, one says that our prayer has been missed, then there is no harm in it, because the Messenger of Allah sallallahu alayhi wa sallam did not place any restriction on using this style. Thus, in this hadith, the Messenger of Allah sallallahu alayhi wa sallam himself attributed the “missing” to the prayer. In fact, in one narration it is explicitly mentioned that once some of the noble Companions radi Allahu anhum, due to sleep, could not perform the prayer on time, so they presented themselves before the Messenger of Allah sallallahu alayhi wa sallam and said that the prayer had been missed by them.

The Messenger of Allah sallallahu alayhi wa sallam did not express any displeasure at the use of these words, rather he maintained them.

From this it is understood that there is no dislike in using such words.

(Fath al-Bari: 2/153) (2)
It should be clear that Imam Ibn Sirin rahimahullah’s dislike pertains to the refinement of words, not to the expression of intent, just as the Shari‘ah has disliked the use of the word “‘Atamah” for the ‘Isha prayer and the word “Yathrib” for Madinah Tayyibah.

Benefit:

The purpose of Ibn Sirin’s statement is that one should not attribute the missing or missed prayer to the prayer itself by saying “the prayer was missed,” but rather attribute it to oneself and say, “We were unable to perform the prayer.” This statement of his is narrated in [مصنف ابن ابي شيبه 265/2، ح: 8826]. Imam Bukhari has mentioned the hadith on this, that the Prophet sallallahu alayhi wa sallam said: «وَمَا فَاتَكُمْ فَأَتِمُّوا» “And whatever you miss (is left out), complete it.” The meaning is that when the Messenger of Allah sallallahu alayhi wa sallam is using these words and attributing the missing to the prayer, then why is it disliked and considered reprehensible to say so? The words of the Imam in «وَقَوْلُ النَّبِيِّ صلى الله عليه وسلم أَصَحُ» (“And the statement of the Prophet sallallahu alayhi wa sallam is more correct”) do not mean that Ibn Sirin’s statement is also correct but the Prophet’s statement is more correct, because any statement that contradicts the Prophet sallallahu alayhi wa sallam cannot be correct; the question of its correctness does not arise. The superlative form is not always used for comparison, but also for emphasis, so the meaning would be that the statement of the Prophet sallallahu alayhi wa sallam is absolutely correct. In [مسند احمد 22575] there is the hadith of Abu Qatadah radi Allahu anhu, in which there is mention of the Companions oversleeping and missing the prayer, and in it are these words: Abu Qatadah radi Allahu anhu says: «فَقُلْتُ: يَا رَسُوْلَ اللهِ ! فَاتَتْنَا الصَّلَاةُ» “I said: O Messenger of Allah! Our prayer was missed.” So the Prophet sallallahu alayhi wa sallam did not object to this. If saying it in this manner was not correct, then the Messenger of Allah sallallahu alayhi wa sallam would not have remained silent on it.

Hadith Commentary:

This has been narrated by Imam Bukhari rahimahullah himself in the Book of Jumu'ah.

It is understood from this that rushing or hurrying for participation in the congregational prayer is not appropriate; rather, one should walk with calmness and dignity to join the congregation.

Then, whatever part of the prayer is missed should be performed later.

The reward of the congregation will, in any case, be attained.

InshaAllah Ta'ala.

Hadith Commentary:
(1)
At this point, the Prophet (sallallahu alayhi wa sallam) has clarified an issue: that it is not appropriate to rush or run in order to join the congregational prayer; rather, one should walk with calmness and dignity to join the congregation. Accordingly, in a hadith it is stated that when the call to prayer (iqamah) is given, one should not run towards it.
(Hadith: 908)
Then, these ahadith apparently seem to be contrary to the noble verse in which there is a command to hasten for Jumu‘ah, as Allah the Exalted says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ﴾ “O you who believe! When the call is proclaimed for the prayer on the day of Jumu‘ah, hasten to the remembrance of Allah.”
(al-Jumu‘ah: 62:9)
Hafiz Ibn Hajar (rahimahullah) has written that in the noble verse, “hastening” means to proceed with great concern and eagerness for this matter, and in the hadith, the running that is prohibited refers to that kind of rushing which is contrary to dignity, calmness, and the etiquettes of prayer.

(2)
Imam Bukhari (rahimahullah) has, at the end of the hadith, referenced the corroboration (mutaba‘ah) of Ali ibn Mubarak.
In the aforementioned hadith, the narrator from Yahya ibn Abi Kathir is Shayban; in addition, Ali ibn Mubarak also narrates from him. Thus, Imam Bukhari (rahimahullah) himself has mentioned this corroboration with a connected chain.
(Sahih al-Bukhari, al-Jumu‘ah, Hadith: 909)
Besides this, Mu‘awiyah ibn Sallam has also narrated this report from his shaykh Yahya ibn Abi Kathir, as is found in Sunan Abi Dawud.
(Fath al-Bari: 2/159)

Benefit:

This hadith has already been mentioned earlier (637). The title of this chapter and the title of chapter (21) apparently seem to be the same. Shaykh Ibn Uthaymeen rahimahullah stated: A distinction can be made between the two in that the first chapter discusses the prohibition of running for the one who is outside the mosque, and the second chapter concerns the one who is inside the mosque, that is, on one side of the mosque, and rises quickly to come to the prayer.