Bukhari

Hadith Commentary:
Even when the Prophet (sallallahu alayhi wa sallam) slept, his ablution (wudu) remained intact.
This is because his heart would remain awake while, outwardly, his eyes would sleep.
This is among the unique characteristics of the Prophet (sallallahu alayhi wa sallam).
The correspondence between the chapter and the hadith is evident.

Hadith Commentary:
It is Imam Bukhari’s (rahimahullah) habit that he establishes chapter headings while taking into account even the minutest subtleties, and he derives multiple rulings from a single hadith.
He has already narrated this hadith several times before.
A similar chapter heading has previously been established with slight variation.
There, the purpose was to show that if an action is performed during the prayer for the correction of the prayer, it does not cause any deficiency in the prayer. Then, it was also clarified that if a follower (muqtadi) stands in the wrong place and is brought to the correct place, his prayer is still valid, because he is excused due to ignorance. Furthermore, if the imam, while moving the follower to the right or left, moves any part of his own body here or there, this will not cause any defect in the prayer, because he has not left his row, and he has made this movement for the benefit of the prayer.
(Fath al-Bari: 2/274)

Hadith Footnote:
Haddathana Amr ibn Muhammad, haddathana Hushaym, akhbarana Abu Bishr, with this, and he said: "by my forelock or by my head." Amr ibn Muhammad narrated to us, he said Hushaym narrated to us, he said Abu Bishr informed us, then he narrated this same hadith, in which it is stated: the Prophet (sallallahu alayhi wa sallam) took hold of my forelock or my head and made me stand on his right side.

Explanation:
➊ It is understood from this that Ibn Abbas (radi Allahu anhuma) had long hair.
➋ This is the correspondence between the chapter and the hadith.
➌ The Prophet (sallallahu alayhi wa sallam) took hold of Ibn Abbas's (radi Allahu anhuma) hair and made him stand on his right side.
➍ This was because standing on the left side was incorrect.
➎ In such a situation, the follower (muqtadi) should stand on the right side of the imam.
➏ The practice of certain innovating, grave-worshipping, so-called spiritual leaders (pirzadas) who keep long hair like the custodians of shrines, letting it hang even below their shoulders, and display themselves as pirs or dervishes for the sake of ostentation—this is a most reprehensible act from which the people of Islam must strictly abstain.
➐ In fact, one should never fall into the traps of such pirs, faqirs, and deceivers.
➑ "There are many devils in the guise of Adam's children, so one should not give one's hand to just anyone."

Hadith Commentary:
(1)
It is understood from this hadith that Sayyiduna Ibn Abbas radi Allahu anhu had locks of hair.
From this, the permissibility of making hair locks is established.
Some narrations indicate that even the Messenger of Allah sallallahu alayhi wa sallam himself had locks of hair. Thus, Hazrat Umm Hani radi Allahu anha states that when the Messenger of Allah sallallahu alayhi wa sallam entered Makkah Mukarramah, he had four plaits of hair, that is, four braided locks.
(Sunan Ibn Majah, Al-Libas, Hadith: 3631)
Similarly, Sayyiduna Anas bin Malik radi Allahu anhu says that he had long locks of hair.
His respected mother told him not to cut them because the Messenger of Allah sallallahu alayhi wa sallam used to affectionately pull and hold them.
(Sunan Abi Dawud, Al-Tarajjul, Hadith: 4196) (2)
Among the people of innovation (Ahl al-Bid‘ah), it is customary that they keep some hair in the name of their spiritual leaders, so that a lock hangs from the head.
This act of theirs is forbidden (haram) because this hair is kept for other than Allah.

Hadith Commentary:
(1)
The position of Imam Ahmad ibn Hanbal rahimahullah is that if the follower (muqtadi) stands to the left side of the imam, his prayer becomes invalid, whereas the majority (jumhur) say that standing in this manner does not cause any defect in the prayer. Imam al-Bukhari rahimahullah, supporting the view of the majority, has presented this hadith and established that if the follower stands to the left side of the imam, it does not cause any corruption in the prayer, as is clearly mentioned in the hadith. Imam Sa‘id ibn al-Musayyib rahimahullah states that when there is only one follower, he should stand to the left side of the imam, but this is not supported by the hadith.

(2)
Imam al-Bukhari rahimahullah, at the end of the hadith, has mentioned the loftiness of the chain (uluww al-isnad) with reference to ‘Amr ibn Harith, because in his chain there is only one intermediary, Bukayr ibn ‘Abdullah, up to Kurayb, whereas in the chain narrated in the hadith, after ‘Amr ibn Harith up to Kurayb, there are two intermediaries: ‘Abd Rabbih ibn Sa‘id and Makhramah ibn Sulayman.
(Fath al-Bari: 2/248)

Hadith Commentary:
From this hadith it is established that when there is only one person with the imam, he should stand to the right side of the imam, whether he is an adult or a minor.
Then, if another person arrives, he should make his intention (niyyah) and stand to the left side of the imam; then either the imam should step forward or the followers should move back.

Hadith Commentary:
(1)
According to the majority, if there are only two people for prayer, the follower (muqtadi) should stand to the right of the imam, and under no circumstances should he stand in front of or behind him. However, according to Imam Shafi‘i rahimahullah, in such a situation, the follower should stand a little behind the imam. Imam Bukhari rahimahullah, through this chapter heading and hadith, has refuted the position of the Shafi‘is.

There is consensus among all scholars on this issue that if there is only one follower with the imam, he should stand to the right of the imam. However, Imam Nakha‘i rahimahullah disagreed with this position and said that when there is only one follower with the imam, he should stand behind the imam. Then, if before another worshipper arrives, the imam goes into bowing (ruku‘), the follower should immediately move to the right side, standing next to the imam. But this position of his is contrary to the explicit text.

(Fath al-Bari: 2/247) (2)
The Messenger of Allah sallallahu alayhi wa sallam, during the prayer, moved Ibn ‘Abbas radi Allahu anhu from his left side to his right side.

From this, it is understood that if any matter of dislike (karahah) arises during the prayer, it should be rectified during the prayer itself.

Fiqh al-Hadith
If one is praying in congregation behind the imam, then the prayer of a man standing alone behind the row is not valid under any circumstance.

Objection: SA The permissive group presents this hadith from Sahih al-Bukhari as evidence in their arguments. EA Impartial Analysis of the Alleged Proofs of the Permissive Group
Some people think that the prayer of a man standing alone behind the row is valid, but as Imam Ibn Hazm rahimahullah has stated, neither the Book, nor the Sunnah, nor the consensus of the Ummah provides any evidence for their view. Here is an impartial analysis of the proofs they present to support their false position:

Proof No. 2:
SA Sayyiduna Ibn Abbas radi Allahu anhuma narrates:
«فقام يصلي من الليل، فقمت عن يساره، فتناولني من خلف ظهره، فجعلني على يمينه.»
“The Messenger of Allah sallallahu alayhi wa sallam stood up for prayer at night, and I stood on his left side, so he took me by my hand from behind and made me stand on his right side.” [صحيح البخاري:699 صحيح مسلم : 1801] EA SA A similar incident is also narrated regarding Sayyiduna Jabir radi Allahu anhu. [صحيح مسلم : 3010] EA SA The point of inference is that the Prophet sallallahu alayhi wa sallam took both companions from behind and brought them to his right side, and the reason for inference is that when both companions were brought behind, they became «خلف الصف» that is, they were behind the row. Their prayer was not invalidated by doing so, therefore, the prayer of a man alone behind the row is permissible. EA Analysis:
It is not correct to infer from this hadith that the prayer of a man alone behind the row is permissible, because Sayyiduna Ibn Abbas and Sayyiduna Jabir radi Allahu anhum did not pray behind the row, but only changed their place out of necessity. Even if it is accepted that both companions performed a part of their prayer while changing their place from behind the row, this still does not prove that a man may perform his entire prayer alone behind the row; at most, it would be permissible to do so out of necessity while changing place. The general ruling of the Messenger of Allah sallallahu alayhi wa sallam, which invalidates the prayer of a man alone behind the row, would be excluded in this case due to a specific necessity. A person already in the row who changes his place and, in the process, is momentarily behind the row, does not have to repeat his prayer, whereas someone who joins the congregation from outside and prays alone behind the row must repeat his prayer, based on the first proof we mentioned, because this is the command of the Messenger. In this way, all the ahadith are acted upon.

Imam Ibn Hazm rahimahullah says:
«وهذا لا حجة فيه لهم، لما ذكرنا من أنه لا يحل ضرب السنن بعضها ببعض، وهذا تلاعب بالدين، وليت شعري ما الفرق بين من ترك حديث جابر وابن عباس الحديث وابصة وعلي بن شيبان، وبين من ترك حديث وابصة وعلي الحديث جابر وابن عباس، وهل هذا كله إلا باطل بحت، وتحكم بلا برهان، بل الحق فى ذلك الاخذ بكل ذلك، فكله حق، ولا يحل خلافه»
“There is no proof for them in this hadith, because we have already mentioned that it is not permissible to set ahadith against each other. This is mockery and jest with the religion. Those who, on the basis of the narration of Wabisah and Ali ibn Shayban radi Allahu anhuma, abandon the narration of Jabir and Ibn Abbas radi Allahu anhuma, and those who, on the basis of the narration of Jabir and Ibn Abbas radi Allahu anhuma, abandon the narration of Wabisah and Ali ibn Shayban radi Allahu anhum, are equal in this matter. All these approaches are absolutely invalid and are fatwas without evidence. The truth in this matter is that all the ahadith should be acted upon; they are all true, and it is not permissible to oppose them.” [المحلي لابن حزم : 57/4]

He also writes:
«وما سمي قط المدار عن شمال إلٰي يمين مصليا و حدهٔ خلف الصف.»
“A person who is moved from the left to the right side has never been called someone who prays alone behind the row.”

It is thus clear that this hadith does not prove the permissibility of a man praying alone behind the row.

For a detailed article on ‘The Prayer of One Alone Behind the Row’, see the benefits and issues of Sunan al-Tirmidhi, hadith number 230.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah did not make any explicit ruling in the established chapter heading as to whether the imam should intend to lead (imamah) or not. The reason for this is that the mentioned narration does not explicitly state that the Messenger of Allah sallallahu alayhi wa sallam did not intend to lead, nor is it established that he made the intention of imamah at the beginning of the prayer or after Abdullah ibn Abbas radi Allahu anhu stood up. However, from the fact that Sayyiduna Ibn Abbas radi Allahu anhu was made to stand in the place of a follower (muqtadi), it is understood that the Prophet must have made the intention of imamah after he stood up.

(2)
There is a difference of opinion in this matter. The majority (jumhur) hold the view that if a person is praying alone and has not intended to lead, and some people begin to follow him in prayer on their own, then their prayer is valid. According to the Hanbalis (Hanabilah), the intention of imamah is a condition in obligatory (fard) prayers; however, in supererogatory (nafl) prayers, there is leeway such that even if the intention of imamah is not made, the prayer will still be valid. But the Hanbali position of differentiating between obligatory and supererogatory prayers is questionable, because in the hadith it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone, so he said: “Is there anyone who will give charity to this man by starting to pray with him?” (Sunan Abi Dawud, al-Salat, Hadith: 574) From this hadith, it apparently seems that the one praying alone was performing an obligatory prayer, so when someone stood with him, the prayer took the form of congregational prayer. Therefore, the Hanbali distinction between obligatory and supererogatory prayers is not correct. Imam Bukhari rahimahullah did not state any condition in this regard. It is as if he supported the view of the majority. (Fath al-Bari: 2/249) And Allah knows best.

Hadith Commentary:
In this hadith, only the right side of the imam is mentioned, and perhaps Imam Bukhari rahimahullah has alluded to that hadith which al-Nasa’i has narrated from Bara’ radi Allahu anhu, that when we used to pray behind the Prophet sallallahu alayhi wa sallam, we preferred to stand on the right side.
And Abu Dawud has narrated that Allah sends mercy and the angels supplicate for those on the right side of the rows. And this does not contradict the other hadith in which it is stated that whoever populates the left side of the mosque receives an equal reward.
Because, firstly, that hadith is weak.
Secondly, the Prophet sallallahu alayhi wa sallam said this when everyone began to stand on the right side and the left side became completely deserted.
(Wahidi)

Hadith Commentary:
(1)
When two people are facing each other, one’s right side is towards the other’s left side. Based on this principle, the right side (maymanah) of the imam will be to his right, but since the mosque faces the imam, the right side of the mosque will be opposite to that of the imam, because the right side of one facing the other is the left side of the other. Imam al-Bukhari rahimahullah has dispelled the misconception that the imam’s right side is the same as the mosque’s right side, and that there is no difference between the two; rather, the direction of facing the prayer (qiblah) will be considered, and similarly, the right side of the mosque will also be determined according to the direction of facing (the qiblah).

Hafiz Ibn Hajar rahimahullah writes that Imam al-Bukhari rahimahullah, in the titles he establishes, sometimes alludes to narrations that are reliable, but do not meet his strict conditions. Since it is narrated from al-Bara’ radi Allahu anhu that “we used to prefer the right side for prayer.”
(Sahih Muslim, Salat al-Musafirin, Hadith: 1642(709))
From this, the virtue of the right side of the mosque is established.

Although the presented narration mentions the right side of the imam, Imam al-Bukhari rahimahullah is also alluding to those narrations in which the right side of the rows is mentioned.

(2)
In a narration of Sunan Ibn Majah, it is stated that whoever populates the left side of the mosque will be given double the reward.
(Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1007)
In this, the virtue of the left side is mentioned.

The answer to this is that the aforementioned narration is weak in its chain of transmission.

Hadith Commentary:
In the verse (إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالْأَرْضِ إِلَى قَوْلِهِ لِأُولِي الْأَلْبَابِ)
Allah, the Exalted, has mentioned the creation of the heavens and the earth and the contemplation therein.

There is a difference of opinion regarding the active attributes (sifat fi‘liyyah) of Allah, the Exalted.
Imam Abu Hanifah rahimahullah has also considered them to be eternal (qadim), while the Ash‘ari scholars and the verifying scholars among the Ahl al-Hadith say that the active attributes (such as speech [kalam], descending [nuzul], rising above [istiwa], creating [takwin], etc.) are all originated (hadith), and the origination of these does not necessitate the origination of the Creator. The principle established by the philosophers that the locus of originated things must also be originated is completely incorrect and baseless.

Allah, the Exalted, performs countless actions.
He said:
(Every day He is upon some affair)
So, is Allah originated? Never! He is eternal (qadim). Now, those who have also called the attributes eternal, their intent is that the essence of the attribute is eternal, but its connection is originated.
For example, the attribute of creating (khalq) is eternal, but its connection to Zayd is originated. Similarly, the attribute of rising above (istiwa) is eternal, but its connection to the Throne (‘arsh) is originated.

Umm al-Mu’minin (Mother of the Believers) Maymunah radi Allahu anha is the sister of Umm al-Fadl, the wife of ‘Abbas radi Allahu anhu, who had become a widow. Later, at the request of ‘Abbas himself, she entered the sacred household of the Prophet sallallahu alayhi wa sallam.
The marriage itself was conducted by ‘Abbas radi Allahu anhu for a dowry of five hundred dirhams.
This was the last marriage of the Prophet sallallahu alayhi wa sallam, which took place in the month of Dhu al-Qa‘dah in the year 7 AH at the place called Sarif.
She was a very pious and God-fearing woman.
She passed away in the year 51 AH at Sarif itself and was buried there.
‘A’ishah radi Allahu anha reports that Maymunah radi Allahu anha was righteous, of good repute, and the most God-fearing among us all.
She used to show great kindness to her relatives.
Radi Allahu anha wa ardaaha (Amin).

Hadith Commentary:
➊
According to this hadith, when the Messenger of Allah (sallallahu alayhi wa sallam) would rise for the night prayer (tahajjud), he would recite the verses concerning the creation of the heavens and the earth and reflecting upon them. Imam Bukhari rahimahullah has established his chapter heading based on these very verses, whereas materialist individuals believe that the elements of matter kept combining and, one by one, everything in the universe came into existence without any creator. They claim that the sun was formed by the joining of hydrogen particles and began to revolve on its own; then a part separated from it and became the earth. After lying for a long time, when this part cooled, it became earth fit for use. When the earth began to revolve, a part of it separated and became the moon, and in this way, other planets came into existence. Thus, by mere coincidence, every single thing in the universe was formed, and then, by coincidence, this universe will be destroyed, and after its destruction, the elements will start combining again, and this process will continue in this manner. However, Imam Bukhari rahimahullah does not agree with this position.

In this verse, the act of creation (fi‘l al-khalq) of Allah Ta‘ala is mentioned, and the result of this act is the creation of the heavens and the earth, which are created beings (makhluq). Allah Ta‘ala is their Creator (Khaliq), and creation (khalq) is His act, with which He has been characterized from eternity, and the relation of this act to the heavens and the earth is originated (hadith).

➋
In these verses, it is stated that people of intellect reflect upon the creation of the heavens and the earth and call out, saying:

(Rabbana ma khalaqta hadha batilan)
“Our Lord! You have not created all this in vain.”
(Al ‘Imran 191)

In any case, the universe, the Creator of the universe, and the position of man within this universe—these three are matters upon which reflection is invited. If we reflect upon them independently of revelation (wahy), we will gain nothing except stumbling at every step.

It is through divine revelation that we learn that the universe has a Creator who is running it on firm and solid foundations, and it is not purposeless; rather, it has been brought into existence for an important purpose, and that is the service of mankind. The purpose of creating mankind is the worship (‘ibadah) of Allah, and the concept of worship is so broad and comprehensive that it includes the rejection of all forms of polytheism (shirk), the importance of monotheism (tawhid), the law of reward and punishment, Paradise and Hell, and indeed the entire Shari‘ah is encompassed within it.

Hadith Commentary:
The translation of the chapter heading is derived from the fact that Ibn Abbas (radi Allahu anhu) performed ablution (wudu) and joined the prayer, even though at that time he was a minor boy. The mentioned verse is in Surah As-Saffat, where Prophet Ibrahim (alayhis salam) said to his son Ismail (alayhis salam) that he had seen in a dream that he was sacrificing him. Here, "dream" means revelation (wahy). The author of Khayr al-Jari writes:
"And since it was revelation, their sleep was not the sleep of heedlessness that leads to idle talk, rather it was a sleep of alertness, wakefulness, attentiveness, and anticipation of revelation," etc. And when the dreams of the Prophets are also revelation, then their sleep is not such a sleep of heedlessness that would make ablution (wudu) obligatory, rather their sleep is purely a state of alertness and waiting for revelation.

Hadith Commentary: Some hadith scholars have written that since Ibn Abbas (radi Allahu anhu) was a child, he stood on the left side out of ignorance. The Messenger of Allah (sallallahu alayhi wa sallam) held his ear in order to move him from the left side to the right side. This detail is also mentioned in some narrations. However, in another narration, it is stated that the Prophet (sallallahu alayhi wa sallam) began to touch his ear so that, in the darkness of the night, Ibn Abbas (radi Allahu anhu) would become familiar with the blessed hand of the Prophet (sallallahu alayhi wa sallam) and would not feel afraid. From this, it is understood that both narrations are separate. The Prophet (sallallahu alayhi wa sallam) held Ibn Abbas’s (radi Allahu anhu) ear to move him from the left to the right side, and then, in the darkness, he began to touch his ear to make him feel at ease.

His father, Hazrat Abbas (radi Allahu anhu), had sent him to the house of the Messenger of Allah (sallallahu alayhi wa sallam) to sleep, so that the details of the Prophet’s (sallallahu alayhi wa sallam) night worship could be known through an eyewitness. Since he was a child, and it was the Prophet’s (sallallahu alayhi wa sallam) turn to spend the night at their house, he went without hesitation and stayed there the whole night. Despite being a child, he was extremely intelligent and perceptive. Therefore, he remembered all the details (Tafheem al-Bukhari).

This was the prayer of Tahajjud, in which the Prophet (sallallahu alayhi wa sallam) completed twelve rak‘ahs by praying two rak‘ahs at a time, then prayed one rak‘ah of Witr. In this way, the Prophet (sallallahu alayhi wa sallam) performed thirteen rak‘ahs of Tahajjud. According to the statement of Hazrat Aisha (radi Allahu anha), the Prophet’s (sallallahu alayhi wa sallam) night prayer never exceeded eleven or thirteen rak‘ahs. In the blessed month of Ramadan, this was performed in the form of Tarawih, for which there is always evidence of eight rak‘ahs of Sunnah and three Witr, making a total of eleven rak‘ahs, as has been discussed in detail in the section.

Hadith Commentary:
(1)
According to this narration, the Messenger of Allah (sallallahu alayhi wa sallam) performed thirteen rak‘ahs, and this is also explicitly mentioned in other narrations.
(Sahih al-Bukhari, al-Da‘awat, Hadith: 6316)
It is also clarified in the narrations that the Messenger of Allah (sallallahu alayhi wa sallam) would offer salam after every two rak‘ahs.
(Fath al-Bari: 2/623)
In the narration of Sahih Muslim, it is mentioned that after two rak‘ahs he would use the siwak and perform ablution (wudu).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1799 (763))
However, in one narration of Sahih al-Bukhari, these rak‘ahs of the Messenger of Allah (sallallahu alayhi wa sallam) are reported as eleven.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4569)
This narration is reported from Sharik ibn ‘Abdullah, who narrated from Kuraib, whereas the other students of Kuraib report thirteen rak‘ahs, so the narration of Sharik is less preferred.
From ‘A’ishah (radi Allahu anha) as well, the number of rak‘ahs for the night prayer (salat al-layl) is reported as thirteen.
As there are several narrations regarding this in Sahih Muslim.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1720 (737))
The original number is eleven rak‘ahs.
As ‘A’ishah (radi Allahu anha) stated that the night prayer (salat al-layl) of the Messenger of Allah (sallallahu alayhi wa sallam) in Ramadan and outside Ramadan would not exceed eleven rak‘ahs.
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1147)
(2)
There are a few forms of the thirteen rak‘ahs as follows:
• The Messenger of Allah (sallallahu alayhi wa sallam) would perform two light rak‘ahs as an opening before the night prayer (salat al-layl), then he would perform eleven rak‘ahs.
(Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1366)
• After witr, he would perform two rak‘ahs sitting.
Counting these, it becomes thirteen rak‘ahs.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1724 (738))
• By counting the two sunnah rak‘ahs of the morning prayer (fajr), thirteen rak‘ahs are mentioned.
(Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1365)
In reality, there are multiple narrators who report from Ibn ‘Abbas (radi Allahu anhu); some do not mention the number, and those who do mention the number do not report more than thirteen nor less than eleven.
(Fath al-Bari: 2/624)

Hadith Commentary:
For the fortunate ones who rise at night, to witness the heavenly spectacle and to attentively recite these verses is a great blessing.

Hadith Commentary:
In both of these hadiths, it is established that the Messenger of Allah (sallallahu alayhi wa sallam) raised his gaze towards the sky. Therefore, the claim of the ascetics (ahl al-zuhd) that, out of fear of Allah and as a requirement of humility and submissiveness, one should not look towards the sky is incorrect. However, during prayer (salah), there is a strict prohibition against looking towards the sky. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said:

"People should refrain from looking towards the sky during prayer, otherwise their eyesight may be snatched away."
(Sahih al-Bukhari, al-Adhan, Hadith: 750)

Hadith Commentary:
You would often recite the aforementioned verses after rising for the Tahajjud (night vigil) prayer.
The sole purpose of mentioning this here is to highlight that.
The subtleties and secrets of these supplicatory verses can only be truly understood by those individuals who are acquainted with the delight of rising at the time of sahar (pre-dawn) and engaging in intimate supplication (munajat).
And that is the grace of Allah; He bestows it upon whom He wills.

Hadith Commentary:
➊
As mentioned in the verse, "We heard a caller," the caller refers to the Messenger of Allah (the Prophet of Allah). Salvation lies in responding to his call. The hadith presented by Imam Bukhari rahimahullah illustrates an example of following the Messenger of Allah sallallahu alayhi wa sallam: Abdullah ibn Abbas radi Allahu anhu stood up and did exactly as the Messenger of Allah sallallahu alayhi wa sallam had done.

➋
In any case, a person should mold his life according to the beautiful example (uswah hasanah) of the Messenger of Allah sallallahu alayhi wa sallam. In this way, Allah the Exalted will make us among those who are the recipients of the promises He made to us through His Messengers. One should continue to supplicate to Allah the Exalted that He fulfills His promises to us. Lest it be that, having believed in the Prophets in this world and becoming the target of the taunts and mockery of the disbelievers, we are then disgraced before them in the Hereafter as well, and they jeer at us, saying, "What did you gain by believing?" And Allah is the One whose help is sought.

Hadith Commentary:
In the narration, it is mentioned that the Prophet (sallallahu alayhi wa sallam) would rise for the tahajjud (night prayer) and recite the aforementioned verses as a supplication.
This is the point of correspondence between the hadith and the chapter.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has mentioned the aforementioned verse and this hadith to show that if someone wishes to be saved from humiliation and disgrace on the Day of Resurrection, he should be diligent in performing the night prayer (tahajjud), as Abdullah ibn Umar radi Allahu anhu narrates his dream in which two angels seized him and took him towards the Fire. There, he saw some people whom he recognized. Upon witnessing this scene, he began seeking Allah’s refuge from the Fire. During this, he encountered another angel who said to him: “There is no need to be afraid.” He related this dream to his sister Hafsah radi Allahu anha. She narrated it to the Messenger of Allah sallallahu alayhi wa sallam, and he said: “Abdullah is a very good man; if only he would be diligent in the night prayer (tahajjud).” After this, Abdullah radi Allahu anhu would sleep very little at night. (Sahih al-Bukhari, Kitab al-Tahajjud, Hadith: 121, 122.)

➋
From this hadith, it is understood that the one who is diligent in the night prayer (tahajjud) will be protected from the disgrace of Hellfire. And Allah knows best.

Hadith Commentary:
➊
The meaning of the verse presented by Imam Bukhari rahimahullah is that those who possess intellect are the people who, after reflecting upon the workshop of creation, come close to realizing the reality of Allah’s immense power and control. As a result of this acknowledgment of reality, every fiber of their being becomes intoxicated with the love of Allah, and they begin to praise and glorify Him. At all times, while remembering Him, they acknowledge His greatness. However, those people who, after reflecting upon this workshop of creation, reach the conclusion that this world is made of matter and that everything happened by mere coincidence, and who consider this strong and coherent system of the universe to be nothing but the result of chance occurrences—they are by no means people of intellect. For, by coincidence, good may occur once in a while, but continuous good can never arise from mere chance. Thus, in these verses, there is a refutation of materialism and naturalism.

➋
In any case, the universe, the Creator of the universe, and the position of man within this universe—these are three matters whose reality people of intellect and understanding have been pondering over since the beginning of Adam. Then, whenever any scientist or philosopher began to think about these matters while being heedless of divine revelation, most often their intellect faltered.
Wallahu al-musta‘an (And Allah is the One whose help is sought).

Hadith Commentary:
These very eleven units (rak‘ahs) in Ramadan became known by the term "Tarawih."
Therefore, these eleven units of Tarawih are the Sunnah of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) looked towards the sky at night and recited the aforementioned verse.
There is no doubt about this:
When an intelligent person reflects upon the creation of the earth and the heavens, the movement of the sun and the moon, the conditions of the planets, and the strong and interconnected system of the alternation of day and night—how all the planets are revolving in the skies according to a determined speed and a set law—then one must believe that all of this universe is in the hand of one All-Powerful and Absolutely Sovereign Being.
It is this Great Entity Who, by His will and power, has bound every small and large thing in the universe within its own limits.
No one has the ability to transgress their boundaries.
➋
It was the practice of the Messenger of Allah (sallallahu alayhi wa sallam) that when he would wake up at night, he would turn his face towards the sky and certainly recite these verses.
From this action, it is understood that if someone wakes up at night, then in following the Sunnah, these verses should be recited.
Wallahu al-musta‘an.

Explanation:
The Messenger of Allah (sallallahu alayhi wa sallam) performed ablution (wudu) at night, and either he did not wash each limb three times, or if he did, he did not rub them thoroughly, but merely let the water flow over them. This proves that ablution is valid even in this manner. This matter was specific only to the Messenger of Allah (sallallahu alayhi wa sallam), that his ablution was not nullified by sleep. For anyone else, if he lies down and falls into a deep sleep, his ablution is nullified. The meaning of "lightening" the ablution is also that he used less water and did not pour much water over the limbs of ablution.

In the verse, it is the statement of Ibrahim (alayhis salam) which he made to his son. Ubayd established that Ibrahim (alayhis salam) considered his dream to be revelation (wahy), and for this reason, he became ready to sacrifice his beloved son. It is understood from this that the dreams of the Prophets also hold the status of divine revelation, and that although Prophets sleep, their hearts remain awake. This is what Amr had asked, which Ubayd established. By "lightness" in ablution is meant that each limb was washed once, and the hands and feet were not rubbed much with water, rather, it was limited to just letting the water flow. [فتح الباری]

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned two types of ablution (wudu): 1. Light ablution. 2. Complete ablution.
There are two forms of light ablution:
(a)
Washing each limb of ablution once.
This is the minimum level of ablution.
(b)
Instead of washing the limbs of ablution thoroughly, only letting water flow over them.
The ablution for eating (wudu al-ta‘am) and the ablution for sleep (wudu al-nawm) are also called light ablution.
There is only one form of complete ablution: that each limb of ablution is washed thoroughly three times.
Its details will be mentioned in the next chapter. Also, the narrator of the hadith has used two words for light ablution:
(c)
Lightening (takhfif).
This refers to the quality, i.e., it points to the standard; in terms of water usage, it is a reduction.
(d)
Reduction (taqlil).
This refers to the quantity, i.e., the amount; washing once is reduction.
But the explanation of light ablution in the hadiths is as follows: in one narration, the words are that the Prophet sallallahu alayhi wa sallam performed the best ablution.
(Sahih al-Bukhari, Tafsir, Hadith: 4571)
In another narration, it is mentioned that he performed ablution in a moderate way, neither using excessive water nor failing to let water reach all the limbs properly.
(Sahih al-Bukhari, Ad‘iyah, Hadith: 6316)
From these hadiths, the explanation of light ablution is derived.
2.
When it is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam, after waking from sleep, performed prayer without ablution, one of the students asked the narrator of the hadith, Hazrat Amr radi Allahu anhu, that some people say the blessed eyes of the Messenger of Allah sallallahu alayhi wa sallam sleep but his blessed heart remains awake—what is the reality of this? He replied:
When the dreams of the Prophets alayhimussalam are revelation (wahy), and remembering and preserving revelation depends on the wakefulness of the heart, if the heart is not awake, then revelation cannot be preserved.
If revelation is not preserved, then it cannot become the basis of the Shari‘ah. Thus, it is known that the hearts of the Prophets alayhimussalam remain awake even during sleep, and when the heart remains awake, it continues to perceive even in the state of sleep. Therefore, merely due to sleep, the ruling of ablution being nullified cannot be applied; however, if wind is passed, then ablution is nullified.
This is the reason that sometimes the Messenger of Allah sallallahu alayhi wa sallam performed ablution after sleep.
And the basis for nullification in the state of sleep is actual emission, not just the suspicion of emission, because that is for the general people.
In support of this, the dream of Hazrat Ibrahim alayhis salam and his practical action in accordance with it is presented, i.e., if the dreams of the Prophets alayhimussalam were not considered revelation, then Hazrat Ibrahim alayhis salam would not have been prepared to undertake such an action on the basis of a dream, in which, apparently, there is killing of a soul and severing of kinship.

Explanation:
Imam Bukhari rahimahullah has also narrated this hadith with a different chain of transmission in the Book of Tafsir. There, the wording is more detailed, stating that the Messenger of Allah sallallahu alayhi wa sallam conversed with Maymunah radi Allahu anha for a while and then went to sleep. This sentence makes the relevance of this hadith to the chapter proper, i.e., it is permissible and correct to engage in scholarly conversation at night before sleeping.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Apparently, the relevance between the hadith and the chapter is not evident, but when one employs the eye of insight, several aspects of relevance emerge. In fact, it is the habit of Imam Bukhari rahimahullah to bring a hadith and thereby allude to another chain of transmission, which Imam Bukhari rahimahullah himself has brought in the Book of Tafsir. In that hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam conversed with his wife for a while, which indicates that the Messenger of Allah sallallahu alayhi wa sallam taught knowledge to his wife at night. Besides this, there is another reconciliation: the Messenger of Allah sallallahu alayhi wa sallam performed the night prayer (tahajjud) and, by practicing several Sunnahs, demonstrated them to Sayyiduna Ibn Abbas radi Allahu anhuma, because propagation is not done by speech alone; rather, a person can also lay the foundation of da‘wah and propagation by acting upon good deeds.
Moreover, there are several other ahadith «السمر فى العلم» that indicate scholarly discussion at night.

◈ Hafiz Ibn Hajar rahimahullah says:
«ويدخل فى هذا الباب حديث انس رضى الله عنه أن النبى صلى الله عليه وسلم خطبهم بعد العشاء، وذكره المصنف فى كتاب الصلاة ولأنس حديث اخرني قصة اسيد بن حضير وقد ذكره المصنف فى المناقب، وحديث عمر كان النبى صلى الله عليه وسلم يسسرع ابي بكر فى الامر من امور المسلمين .» [فتح الباري، ج1 ص284]
“In this chapter, several ahadith are included (for example): the hadith of Sayyiduna Anas radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam delivered a sermon to them after the ‘Isha prayer (which is evidence for «السمر فى العلم»), which Imam Bukhari mentioned in the Book of Prayer; and another hadith of Sayyiduna Anas radi Allahu anhu regarding the incident of Usayd ibn Hudayr, which the author mentioned in the Book of Virtues; and the hadith of Sayyiduna ‘Umar radi Allahu anhu in which it is stated that the Noble Prophet sallallahu alayhi wa sallam used to discuss the issues of the Muslims with Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu at night (after ‘Isha).”

Some have mentioned the relevance between the chapter heading and the hadith in this way: when the Noble Prophet sallallahu alayhi wa sallam woke up at night, he said to Sayyiduna Ibn Abbas radi Allahu anhuma, “Is the boy sleeping?” That is, this phrase is «السمر فى العلم», because by the Prophet’s sallallahu alayhi wa sallam saying this, he (Ibn Abbas) woke up, performed ablution (wudu), and offered prayer with the Prophet sallallahu alayhi wa sallam. Therefore, this statement affirms that this was «السمر».

◈ Ibn al-Munir rahimahullah says:
«يحتمل أنه يريد هذه الكلمة فيثبت بها أصل السمر» [المتواري ص64]
That is, this phrase “Is the boy sleeping?”—it is possible that this itself is «سمر فى العلم».
Thus, from here, the relevance between the chapter heading and the hadith becomes clear.

Hadith Commentary:
1.
Various approaches have been adopted to demonstrate the connection of this hadith to the chapter heading.
(a)
The Messenger of Allah (sallallahu alayhi wa sallam) said: “Has the child fallen asleep?” From this, the relevance to the chapter heading is established because he addressed this statement to Maymunah (radi Allahu anha).
(b)
Ibn Abbas (radi Allahu anhuma) staying awake the entire night to observe and learn from the practices of the Messenger of Allah (sallallahu alayhi wa sallam) is “night conversation for the sake of knowledge” (samar bil-‘ilm); thus, the chapter heading is established from his action.
(c)
When the Messenger of Allah (sallallahu alayhi wa sallam) moved Ibn Abbas (radi Allahu anhuma) from his left side to his right side, it is as if he said to Ibn Abbas (radi Allahu anhuma): “Stand on my right side.” From this, the chapter heading is established.
However, all of these are contrived explanations.
In reality, it is the habit of Imam Bukhari (rahimahullah) to sharpen the mind of the student and, in order to draw attention to the various chains of transmission of a hadith, he sometimes does this and establishes the chapter heading from another route which is mentioned elsewhere.
This very narration appears in another place with the wording that he (sallallahu alayhi wa sallam) spent some time conversing with his wife.
(Sahih al-Bukhari, Tafsir, Hadith: 4569)
From these words, the proof for the chapter heading is found, and there is no contrivance or difficulty in this, nor is there anything contrary to reason.
(Fath al-Bari: 1/282)
2.
In one hadith, it is stated that night conversation (samar) is permitted only for one who is praying or traveling.
(Musnad Ahmad: 1/444)
From this, it may be misunderstood that for others, night conversation is not permissible.
The answer to this is that night conversation for the sake of knowledge (samar fi al-‘ilm) is connected to night conversation for prayer (samar fi al-salat).
Umar and Abu Musa al-Ash‘ari (radi Allahu anhuma) remained engaged in scholarly discussion throughout the night.
When Abu Musa (radi Allahu anhu) mentioned prayer, Umar (radi Allahu anhu) replied that we were already engaged in prayer.
Therefore, this hadith is not contrary to having scholarly conversation at night.
(Fath al-Bari: 1/282)

Explanation:
The Prophet sallallahu alayhi wa sallam recited Qur’anic verses after waking from sleep without performing ablution (wudu), from which it is established that reciting the Noble Qur’an without ablution is permissible. He performed ablution, then offered twelve units (rak‘ahs) of the night prayer (tahajjud) and also performed witr, then lay down. After the call to prayer (adhan) for the morning (fajr), when the mu’adhdhin came to awaken him, the Prophet sallallahu alayhi wa sallam offered the sunnah of fajr with a brief recitation, then went outside (to the mosque) for the fajr prayer.

Lying down after the sunnah of fajr in the words of the author of Anwar al-Bari:
In this hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam lay down after witr during the night prayer (tahajjud), and from another narration it is established that he would also lie down for a short while on his right side after the sunnah of fajr. On this basis, this practice of lying down (idhtij‘a) is customary among the Ahl al-Hadith. In the words of the author of Anwar al-Bari, regarding this, the Hanafi verdict is as follows: “The Hanafis consider lying down after the sunnah of fajr as a blessed habit of the Messenger of Allah sallallahu alayhi wa sallam. And they do not consider it a prescribed sunnah (sunnah maqsoodah) in his case. Therefore, if someone does so following the blessed habit of the Prophet, he will be rewarded; for this reason, we cannot call it an innovation (bid‘ah), and whoever has attributed such a thing to us is mistaken.” [انوار الباري،ج5،ص: 137]

The brothers from among the Hanafis, and even the senior scholars among them, generally look upon this practice of the Ahl al-Hadith with a view of lessening its importance. It is a matter of gratitude that the respected author of Anwar al-Bari has accepted it as a blessed habit of the Prophet sallallahu alayhi wa sallam and has declared that one who follows it will be rewarded, and has considered those who call such a person an innovator (mubtadi‘) to be in error. All praise is due to Allah, it is a source of pride for the Ahl al-Hadith that they adopt the blessed habits of the Prophet sallallahu alayhi wa sallam and make them their practice, as their statement is:
«ما بلبليم نالاں گلزار ما محمد صلى الله عليه وسلم . . . ما عاشقيم بے دل دلدار ما محمد صلى الله عليه وسلم»

Hadith Commentary:
The Prophet sallallahu alayhi wa sallam recited Qur’anic verses after waking from sleep without performing ablution (wudu), from which it is established that reciting the Noble Qur’an without ablution is permissible.
He performed ablution, then offered twelve units (rak‘ahs) of the night prayer (tahajjud) and also performed witr, then lay down. After the call to prayer (adhan) for the morning (fajr), when the mu’adhdhin came to awaken him, he (the Prophet sallallahu alayhi wa sallam) performed the sunnah prayers of fajr with a shorter recitation, then went outside (to the mosque) for the fajr prayer.

Lying down after the sunnah of fajr, in the words of the author of Anwar al-Bari:
In this hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam lay down after witr during the night prayer (tahajjud), and from another narration it is established that he sallallahu alayhi wa sallam would also lie down for a short while on his right side after the sunnah of fajr.
On this basis, this lying down (idhtij‘a) is a regular practice among the Ahl al-Hadith.

In the words of the author of Anwar al-Bari, the Hanafi ruling regarding this is:
“The Hanafis consider lying down after the sunnah of fajr as a habitual practice (custom) of the Noble Prophet sallallahu alayhi wa sallam.
And they do not consider it a prescribed sunnah (sunnah maqsoodah) in his case.
Therefore, if someone does so following the manner of the Prophet’s noble habit, he will be rewarded; for this reason, we cannot call it an innovation (bid‘ah), and whoever has attributed such a thing to us is mistaken.”
(Anwar al-Bari:
Vol. 5, p. 137)

The brothers among the Hanafis, and even the senior scholars among them, generally view this practice of the Ahl al-Hadith with a sense of diminution.
It is a matter of gratitude that the respected author of Anwar al-Bari has acknowledged it as a noble habit of the Prophet sallallahu alayhi wa sallam, declared the one who follows it to be rewarded, and considered those who call such a person an innovator (mubtadi‘) to be in error.
All praise is due to Allah, it is a source of pride for the Ahl al-Hadith that they adopt the noble habits of the Prophet sallallahu alayhi wa sallam and make them their regular practice, as their saying is:
Ma balbaleem nalan gulzar ma Muhammad sallallahu alayhi wa sallam
Ma ‘ashiqeem be-dil dildar ma Muhammad sallallahu alayhi wa sallam

Hadith Commentary:
1.
Ibn Battal has explained the relevance of the above hadith to the chapter heading with these words: The Messenger of Allah (sallallahu alayhi wa sallam) woke up from sleep and recited ten verses from Surah Al-Imran before performing ablution (wudu).
From this, it is understood that after sleep, reciting Qur’anic verses without having performed ablution is permissible.
(Sharh Ibn Battal: 1/279)
However, an objection to this is that, for the Messenger of Allah (sallallahu alayhi wa sallam), sleep does not invalidate ablution, because he (sallallahu alayhi wa sallam) said: “My eyes sleep, but my heart remains awake.”
Hafiz Ibn Hajar rahimahullah has answered this by stating that the only meaning of this hadith is that heedlessness does not overcome the blessed heart of the Messenger of Allah (sallallahu alayhi wa sallam), and it does not necessarily follow from this that, during this time, there is no emission of wind, etc.
The only difference is that, for us, sleep is accompanied by heedlessness.
Therefore, we are unaware of the emission of wind, but the Messenger of Allah (sallallahu alayhi wa sallam) is not overcome by heedlessness during sleep, so it is possible that an event invalidating ablution occurred to him during sleep, which he was aware of. Despite this, he recited (the Qur’an) without ablution and performed ablution afterward. Therefore, recitation without ablution is valid, and the position of Ibn Battal is correct.
(Fath al-Bari: 1/377)
‘Allamah ‘Ayni has objected to this explanation of Hafiz Ibn Hajar rahimahullah, stating that it is a specific characteristic of the Messenger of Allah (sallallahu alayhi wa sallam) that, in the state of sleep, an event invalidating ablution does not occur to him.
This is the distinction between a Prophet and a non-Prophet.
According to him, there is no difference in the fact that the Prophet is aware of such things, while we, due to heedlessness during sleep, are not aware.
(‘Umdat al-Qari: 2/524)
Respected readers may decide for themselves how much weight there is in the objection of ‘Allamah ‘Ayni rahimahullah.
While he himself explains the relevance in these words: Imam Bukhari rahimahullah based the chapter heading on the apparent meaning of the mentioned hadith, because the Messenger of Allah (sallallahu alayhi wa sallam) performed ablution after waking up from sleep, i.e., apparently, it seems from this hadith that something invalidating ablution occurred, and after reciting Qur’anic verses, he performed ablution.
It is possible that the invalidation of ablution occurred after the recitation, or that he renewed his ablution without any event invalidating it.
(‘Umdat al-Qari: 2/521)
Hafiz Ibn Hajar rahimahullah has presented another explanation: The relevance of the hadith to the chapter heading is based on the action of Ibn ‘Abbas (radi Allahu anhu), who said:
“I did just as the Messenger of Allah (sallallahu alayhi wa sallam) had done.”
The Messenger of Allah (sallallahu alayhi wa sallam) heard Ibn ‘Abbas (radi Allahu anhu) reciting verses without ablution and did not prohibit him.
If this recitation were not valid, he would certainly have corrected him.
(Fath al-Bari: 1/377)
Some have said that Ibn ‘Abbas (radi Allahu anhu) was a minor at that time, so his action is not a proof.
This objection is also baseless, because when Ibn ‘Abbas (radi Allahu anhu) stood on the left side of the Messenger of Allah (sallallahu alayhi wa sallam), he immediately corrected him during the prayer itself.
If the recitation were not valid, that too should have been corrected.
Shah Waliullah Muhaddith Dehlawi rahimahullah states that the Messenger of Allah (sallallahu alayhi wa sallam) had woken up after a long sleep, and generally, during such a long period, it is not unlikely that an event invalidating ablution would occur. Therefore, Imam Bukhari’s (rahimahullah) inference from the mentioned hadith is correct.

2.
Hafiz Ibn Hajar rahimahullah has written that Imam Bukhari (rahimahullah) mentioned “event” (hadath) in the chapter heading in an absolute sense.
This “event” can be restricted to mean minor impurity (hadath asghar), because if major impurity (hadath akbar, such as intercourse, etc.) had occurred, then a ritual bath (ghusl) would have been necessary, which is not mentioned in the hadith.
(Fath al-Bari: 1/377)

3.
Hafiz Ibn Hajar rahimahullah has presented another explanation: The Messenger of Allah (sallallahu alayhi wa sallam) was lying with Maymunah (radi Allahu anha), so due to physical contact (mulamasah), ablution was invalidated. However, this explanation is not correct because Imam Bukhari (rahimahullah) himself does not consider mere physical contact as invalidating ablution, so how could he base his chapter heading on this? However, in the case of playful intimacy (mula‘abat), emission of pre-seminal fluid (madhy) often occurs, and madhy invalidates ablution, but Hafiz Ibn Hajar rahimahullah did not address this, and the point he mentioned is not agreed upon by Imam Bukhari (rahimahullah).
And Allah knows best, and His knowledge is most complete.

Hadith Commentary:
The purpose of the Prophet sallallahu alayhi wa sallam in twisting the ear of Abdullah ibn Abbas radi Allahu anhu was to correct him so that he would move from the left side to the right side, because the place of the follower (muqtadi) is on the right side of the imam.
From this, Imam Bukhari rahimahullah derived the chapter heading, because when it is permissible to use the hand to correct another person's prayer, then, a fortiori, it will be permissible to use the hand to correct one's own prayer (Wahidi).
It is also derived from this hadith that the Prophet sallallahu alayhi wa sallam would sometimes perform thirteen rak‘ahs of the night prayer (tahajjud).
Deliberately performing actions in prayer invalidates the prayer by consensus.
There is hope for pardon in cases of forgetfulness or mistake.
Here, it is also established that the Prophet sallallahu alayhi wa sallam, at the end of the night prayer (tahajjud), would perform one rak‘ah of witr, thereby making the total number of rak‘ahs odd.
Despite such clear explanation, it is astonishing that many knowledgeable individuals deny the validity of performing one rak‘ah of witr.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) twisted the ear of Ibn Abbas (radi Allahu anhu) for two reasons:
Firstly, to make him feel comfortable, because it was dark at night, so he affectionately and kindly held his ear.
Secondly, because he was standing on the left side, whereas the place of the follower (muqtadi) is on the right side of the imam, so the Prophet (sallallahu alayhi wa sallam) corrected this by twisting his ear and moving him from behind to his right side.
When it is permissible in prayer to use one’s hand to correct another, then it is even more permissible to use one’s hand during prayer to keep one’s own prayer correct.
From this hadith, it is established that for the benefit of the prayer, one may use one’s hand during prayer.
(Fath al-Bari: 3/94)
(2)
If a worshipper forgets to turn off the ringtone of his mobile phone and it starts ringing during prayer, it is permissible for him to turn it off with his hand, because its continued ringing would be a cause of disturbance for other worshippers.
When, for the benefit of the prayer, any action with the hand is permissible during prayer, then there is no harm in turning off the mobile phone.
And Allah knows best.
The Messenger of Allah (sallallahu alayhi wa sallam) has also permitted killing a scorpion or snake during prayer.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 921)
Also, it is narrated from Aisha (radi Allahu anha) that once the Messenger of Allah (sallallahu alayhi wa sallam) was praying and the door of the house was closed. I came and knocked on the door, so the Messenger of Allah (sallallahu alayhi wa sallam) walked during the prayer and opened the door, then returned to his place of prayer.
The hadith clarifies that the door of his house was in the direction of the qiblah.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 922)

Hadith Commentary:
Vocabulary of the Hadith:
يَعْدِلُنِيْ كَذَالِكَ:
That is, just as the Prophet (sallallahu alayhi wa sallam) had taken hold of my hand from behind his back, in the same manner, he moved it from his left side to his right side from behind himself.

Hadith Commentary: Benefits and Issues: Here, the two light units (rak‘ahs) of prayer that the Prophet (sallallahu alayhi wa sallam) performed at the beginning have been omitted, because the Prophet (sallallahu alayhi wa sallam) performed thirteen units (rak‘ahs), as has been explicitly mentioned previously. And here, the manner of sleeping called iḥtibā’ has been described, and iḥtibā’ means to draw one’s legs up to the stomach and bind them from behind with a cloth, so that a person is supported and does not fall over.

Hadith Commentary: Benefits and Issues:

➊ It is permissible for a minor mahram to sleep on the same bedding on the ground with a husband and wife. Sayyiduna Ibn Abbas radi Allahu anhuma slept at the head or on the left widthwise of the Messenger of Allah sallallahu alayhi wa sallam, and his wife slept lengthwise, and this is only possible if the bedding of the Prophet sallallahu alayhi wa sallam was on the ground.

➋ However, in that era, sexual desires did not awaken prematurely. Whereas today, due to print and electronic media, a child reaches maturity long before puberty. Therefore, a husband and wife should not lie together in front of children.

➌ To keep a child who stands up and becomes inattentive during prayer awake, it is permissible to twist his ear.

➍ Upon waking at night, one should recite the last ten verses of Surah Al-Imran.

Hadith Commentary:
Benefits and Issues:
The Imam (may Allah have mercy on him) has narrated this hadith of Ibn Abbas (radi Allahu anhuma) through approximately fifteen chains of transmission.
In some of them, there is detail, and in others, there is brevity and conciseness. Therefore, the true reality becomes clear only when all the narrations are considered together; otherwise, if only some of the concise narrations are taken into account, confusion may arise regarding this incident. In every case, in order to correctly understand the meaning of a narration, it is necessary to gather all the narrations related to the incident and to derive the intended meaning and interpretation from the collection as a whole.

Hadith Commentary:
Vocabulary of the Hadith:
Akh-lafani:
He turned me from behind so that I would not come in front of you.

Benefits and Issues:
In deep sleep, a person’s senses and awareness do not remain intact, and one does not realize if wind has been passed; therefore, such sleep is considered a situation and occasion for the nullification of ablution (wudu), and a person must perform ablution anew.
However, since the senses and awareness of the Prophet sallallahu alayhi wa sallam remained intact,
his deep sleep was not considered a likely cause (maẓinnah) for the nullification of ablution.
And the Prophet sallallahu alayhi wa sallam, upon awakening from sleep, would perform prayer in the same state without renewing ablution.

Hadith Commentary: Benefits and Issues:
According to Imam Nawawi rahimahullah:
Using the miswak is a recommended act at all times,
but using the miswak at five specific times is even more virtuous.
(1)
At the time of prayer, whether one has performed ablution (wudu) or dry ablution (tayammum).
(2)
Along with ablution (wudu).
(3)
When reciting the Noble Qur’an.
(4)
After waking up at night.
(5)
When the odor of the mouth changes.

1364. Commentary: Benefit: In prayer, any action that is necessary is permissible and allowed, even if it is to correct someone else.

Benefits and Issues:
➊ In this narration, there is mention of the Prophet’s (sallallahu alayhi wa sallam) regular practice of using the tooth-stick (miswak), that whenever he woke up, he would use the miswak.
➋ This incident concerning Sayyiduna Abdullah ibn Abbas (radi Allahu anhuma) took place during his childhood. In it, there is a clear indication of his intelligence and blessedness, especially his eagerness to learn about the practices of the Messenger of Allah (sallallahu alayhi wa sallam) and his willingness to endure the hardship of staying awake at night for this purpose.

807. Commentary: It has been mentioned previously that in the matter of congregation, an intelligent child is like an adult; therefore, if there is only one (follower), he will stand with the imam. It is also understood that if there is only one follower, he will stand to the right side of the imam.

843. Commentary: See Sunan an-Nasa'i, Hadith 807.

1621. Commentary:

➊ Ibn Abbas (radi Allahu anhuma) sought formal permission from the Messenger of Allah (sallallahu alayhi wa sallam) through Maymunah (radi Allahu anha) to spend the night with him. At that time, Maymunah (radi Allahu anha) was in her menstrual period. The purpose of Ibn Abbas (radi Allahu anhuma) was to observe the manner in which the Messenger of Allah (sallallahu alayhi wa sallam) performed the night prayer (tahajjud).

➋ "He twisted my ear"—Ibn Abbas (radi Allahu anhuma) stood on the left side of the Messenger of Allah (sallallahu alayhi wa sallam). To make him stand on his right side, he took hold of his ear and made him stand on his right.

➌ Sometimes you (sallallahu alayhi wa sallam) would perform thirteen rak‘ahs, although the usual practice was eleven. Some have considered the first two rak‘ahs as the greeting of ablution (tahiyyat al-wudu) or the opening of tahajjud. Thus, the actual tahajjud was eleven rak‘ahs.

➍ "Two light rak‘ahs" refers to the Sunnah prayers of Fajr.

➎ One should interact with family members and treat small children with compassion and gentleness.

➏ The prayer of a small child is valid.

➐ Ablution (wudu) should be performed properly, but one should strive to use as little water as possible.

➑ A regular mu’adhdhin (caller to prayer) should be appointed in the mosque.

➒ Congregational prayer for voluntary (nafl) prayers is legislated.

➓ It is permissible to pray behind someone who did not intend to lead the prayer (imamah) at the beginning of the prayer. Chapter 10: When one rises for tahajjud at night, one should use the siwak (tooth-stick).

443. Commentary:

➊ When there is only one follower with the imam, they should stand side by side rather than one behind the other. The imam stands on the left side, and the follower on the right side.

➋ Sleeping while lying down and then not performing ablution (wudu) is a special characteristic of the Prophet (sallallahu alayhi wa sallam), because even in that state his heart remained awake. He himself said: "My eyes sleep, but my heart (mind) remains awake." [صحیح البخاری ، التهجد ، حدیث : 1147 ، وصحیح مسلم ، صلاة المسافرین ، حدیث : 738]
This is not our condition, therefore we must perform ablution (wudu) in such a situation. The mentioned narration here in Sunan an-Nasa'i is brief, but it is found in detail in the Sahihayn, i.e., Sahih al-Bukhari and Sahih Muslim. See: [صحیح البخاری ، الوضوء ، حدیث : 138 ، و صحیح مسلم ، صلاة المسافرین ، حدیث : 763]

687. Commentary: The sleep of the Messenger of Allah (sallallahu alayhi wa sallam) did not invalidate (break) ablution because his heart remained awake. See: [صحیح البخاري ، الإعتصام بالکتاب و السنة ، حدیث : 7281]
That is, he (sallallahu alayhi wa sallam) would become aware of hadath (the state of losing ablution) and similar matters. Snoring is an indication of deep sleep.

Commentary:
(1)
This is an excerpt from a lengthy hadith, in which, after this, there is mention of the tahajjud prayer of the Prophet (sallallahu alayhi wa sallam), in which Ibn Abbas (radi Allahu anhu) also participated as a follower (muqtadi).

(2)
Even in voluntary (nafl) worship, children should be included so that they become accustomed to it.

(3)
It is not correct to use more water than necessary in ablution (wudu); rather, performing a light ablution with a small amount of water is also sufficient.

(4)
The noble Companions (radi Allahu anhum) strove to follow the way of the Prophet (sallallahu alayhi wa sallam) in every matter, whether that matter was obligatory or recommended (mustahabb).

Benefits and Issues:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) permitted Abdullah ibn Abbas (radi Allahu anhu) to spend the night at the house of his maternal aunt, Umm al-Mu’minin Maymunah (radi Allahu anha), because he was her nephew and thus a mahram.

➋ The purpose of Ibn Abbas (radi Allahu anhu) was to observe the actions of the Messenger of Allah (sallallahu alayhi wa sallam). Therefore, the Prophet (sallallahu alayhi wa sallam) granted him the opportunity so that he could witness a practical example.

➌ Waking up for tahajjud and reciting the last verses of Surah Al Imran is a Sunnah.

➍ It is not necessary to be in a state of ablution (wudu) for recitation (of the Qur’an).

➎ Even if there is only one follower with the imam, the congregational prayer (salah in jama‘ah) can be performed.

➏ The tahajjud prayer is a voluntary (nafl) prayer. However, its performance in congregation is permissible. And it is correct to perform twelve rak‘ahs of tahajjud and one rak‘ah of witr. The Noble Prophet (sallallahu alayhi wa sallam) pinched the ear of Ibn Abbas (radi Allahu anhu) so that the effect of sleep would be removed from him.

➐ Movement out of necessity during prayer does not invalidate the prayer.

➑ After completing tahajjud, it is permissible to lie down before the adhan of Fajr, provided there is no risk of failing to wake up in time for the Fajr prayer.

➒ It is permissible to call the imam from his house when the time for prayer has arrived.

➓ If the follower, due to unawareness, stands on the left side, then the imam may take hold of him and place him on his right side (as is mentioned in most versions of this narration). Because when two people are praying in congregation, the follower should stand on the right side of the one leading the prayer.

Benefits and Issues:

➊ Two individuals can perform prayer in congregation.

➋ It is permissible to perform voluntary prayers (nafl), especially the night prayer (tahajjud), in congregation. If there is only one follower (muqtadi) with the imam, the follower should stand on the right side of the imam, even if he is a minor.

➍ If a person starts praying alone and later another person joins him, he may make the intention of leading the prayer (imamah).

➎ Moving forward, backward, or to the right or left for the needs of the prayer does not invalidate the prayer.

➏ If the follower mistakenly stands on the left side, he should be signaled during the prayer itself to move to the right side. Similarly, if two people are performing prayer in congregation and a third person arrives, then the first follower should move to the back row, or the imam should step forward.

Hadith Authentication: [وأخرجه البخاري 183، ومسلم 182/763، من حديث مالك به]
Jurisprudential Points:
➊ It is permissible to recite the Noble Qur’an verbally without ablution (wudu).
➋ Voluntary prayers (nawafil) should be performed standing, except if there is a valid legal excuse.
➌ Sayyiduna Ibn Abbas radi Allahu anhu was always striving for the knowledge of the Book and the Sunnah and acting upon it.
➍ Acts of worship and religious matters should be carried out in the same manner as the Messenger of Allah sallallahu alayhi wa sallam performed them.
➎ If there is a valid legal excuse, then actions in prayer are permissible, whether those actions are few or many.
➏ The night voluntary prayer (tahajjud) is to be performed in sets of two rak‘ahs. Also see Hadith: 200, 202.
➐ It is not authentically established with a sound chain that the Messenger of Allah sallallahu alayhi wa sallam performed four rak‘ahs together in the night voluntary prayer with a single taslim (salutation).
➑ If two people wish to pray in congregation, the imam will stand on the left side.
➒ One should always strive never to miss tahajjud, and the tahajjud prayer should be extremely lengthy and full of humility and submissiveness, and the aim should be the pleasure of Allah Ta‘ala rather than showing off. Pray such a prayer as if it is your last prayer.
➓ It is not necessary for the imam to intend leading the followers (muqtadis) while praying.
Other benefits are also established from this hadith, for example: upon waking from sleep at night, it is recommended to recite the last ten verses of Surah Al ‘Imran—also see [التمهيد 207/13-218]—and that it is permissible to pray more than eleven rak‘ahs, etc.

Takhrij:
«أخرجه البخاري، الأذان، باب إذا قام الرجل عن يسار الإمام، حديث:698، ومسلم، صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، حديث:763.»©Explanation:
➊ From this hadith, it is understood that if there are only two people performing prayer in congregation, the follower (muqtadi) should stand to the right of the imam. And if, out of mistake or ignorance, the follower stands to the left, then the imam should pull him (or by gesture) bring him to his right side.
By such an action, the prayer does not become invalid, because this act is also done for the sake of the prayer itself, not for something outside of the prayer.
The follower should also immediately comply and move from the left to the right side.
Such a change of place does not invalidate the prayer, provided that it is done for the correction and proper performance of the prayer.
➋ From this hadith, it is also understood that congregation (jama‘ah) is established even with two individuals.
Thus, the number two is included in the definition of congregation.
➌ From this hadith, it is also understood that it is permissible to perform voluntary (nafl) prayers in congregation.

Benefit:
From this hadith, it is understood that one may perform a light (khafif) ablution (wudu), and when there is an imam and a single follower, the imam should stand on the left side and the follower on the right side. In prayer (salah), a person may walk if there is a need, and if someone is making a mistake, it is correct to rectify it during the prayer. Several evidences can be presented for this, among which a few are as follows:
➊ One evidence is this very hadith from Musnad Humaydi which is under explanation.
➋ Walking a few steps during prayer, such as taking someone and placing them in the front row, etc., is established. It is narrated from Sayyidah Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would be praying and the door would be closed, so I would come and open the door (i.e., knock), and he sallallahu alayhi wa sallam would walk and open the door, then return to his prayer place. [سنن ابوداود : 922 سنن الترمذي 201 سنن نسائي 1206 - حسن]
➌ If someone is praying without a sutrah (barrier), it is correct to bring the sutrah near to him. Sayyiduna Umar radi Allahu anhu saw a man praying between two pillars, so he brought him closer to the pillar and said: "Pray facing this." [صحيح البخاري تعليقاً قبل ح 502] This narration is mawsool in [مصنف ابن ابي شيبه : 146/2] and in it is the clarification that Sayyiduna Umar radi Allahu anhu grabbed him by the nape and made him stand by the pillar.
From these evidences, it is understood that walking in prayer for some benefit is permissible.
The ablution (wudu) of the Prophet sallallahu alayhi wa sallam would not be nullified by his sleeping; this was a special characteristic (khasiyyah) of the Prophet sallallahu alayhi wa sallam. The following hadith scholars have declared this to be a special characteristic of the Prophet sallallahu alayhi wa sallam, for example:
● Imam Sufyan [صحيح مسلم تحت حديث : مسند حميدي : 479]
● Imam Ibn Khuzaymah [صحيح ابن خزيمه : 1]
● Imam Nawawi [شرح مسلم للنووي : درسي]
In the absence of the imam, one should not hasten to establish the congregation (jama‘ah); rather, the imam should be called.

Benefit:
From this hadith, it is understood that revelation (wahy) would descend upon the noble Prophets in various forms, and one of these methods was through dreams as well.