Bukhari

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established that if there is a wall or a pathway between the imam and the followers, the following (iqtida) is still valid, provided that the follower hears the imam’s takbir himself or someone else conveys it to him.
In the present era, the loudspeaker has made this issue considerably easier.
Imam Bukhari rahimahullah has presented hadiths and reports in support of this position.
The Hanafis, by differentiating between the mosque and the open field (desert), have resorted to unnecessary complication.
(2)
The incident mentioned in the hadith pertains to your (the Prophet’s sallallahu alayhi wa sallam) house, because the walls of the chamber are mentioned in it. Thus, in some narrations, it is explicitly stated that he used to perform the night prayer in one of the chambers (hujrah) of the pure wives (azwaj mutahharat radi Allahu anhunna). However, some commentators have interpreted this as referring to the place of i‘tikaf (spiritual retreat), and have taken “wall” (jidar) to mean a wall made of mats, as will be mentioned in forthcoming narrations.
In our view, these are two separate incidents, because to take “wall” (jidar) as referring to a wall made of mats is a great figurative usage (majaz) for which there is no precedent in the speech of the Arabs.
And Allah knows best.
Since the Messenger of Allah sallallahu alayhi wa sallam used to pray inside the chamber, and people followed him in prayer while standing outside, and the wall between you and the people was maintained, therefore, doing so is permissible.
(Fath al-Bari: 2/278)
And this is the intended point.

Hadith Commentary:
This hadith has appeared in several places; here, it has been brought for the purpose of showing that the Messenger of Allah (sallallahu alayhi wa sallam) used the phrase "amma ba'd" in his sermon.

Hadith Commentary:
In this hadith, the phrase "Amma ba'd" has been used.
Imam Bukhari rahimahullah has mentioned this hadith solely for this purpose.
A complete explanation of this hadith will be provided in the Book of Tahajjud.
InshaAllah. Note:
Imam Muslim has narrated the corroboration (mutaba'ah) of Yunus ibn Yazid with his own connected chain.
(Fath al-Bari: 2/520)

Hadith Commentary:
From this hadith, it is established that the Prophet (sallallahu alayhi wa sallam) led the Companions (radi Allahu anhum) in the supererogatory (nafl) prayer of Ramadan in congregation for a few nights. Later, out of concern that this prayer might be made obligatory upon them, he discontinued organizing the congregation.

From this, the legitimacy of performing the Tarawih prayer in congregation during the blessed month of Ramadan is established.

He (sallallahu alayhi wa sallam) led this supererogatory prayer for eleven rak‘ahs (units of prayer), as stated by Aisha (radi Allahu anha).

Accordingly, Allamah Shawkani (rahimahullah) states:
“As for the number established from him (sallallahu alayhi wa sallam) regarding his prayer in Ramadan, al-Bukhari and others have narrated from Aisha (radi Allahu anha) that she said: ‘The Prophet (sallallahu alayhi wa sallam) never exceeded eleven rak‘ahs in Ramadan or outside of it.’ Ibn Hibban has narrated in his Sahih from the hadith of Jabir that he (sallallahu alayhi wa sallam) led them in eight rak‘ahs and then performed witr (three rak‘ahs).” (Nayl al-Awtar)

And in this prayer of Ramadan, the number of rak‘ahs authentically established from the Prophet (sallallahu alayhi wa sallam) with a sound chain is that Aisha (radi Allahu anha) narrates that he (sallallahu alayhi wa sallam) did not perform more than eleven rak‘ahs in Ramadan or outside of it, and in Musnad Ibn Hibban, with a sound chain, it is further clarified that he led eight rak‘ahs and then three rak‘ahs of witr.

Thus, it is established that the Prophet (sallallahu alayhi wa sallam) led the Companions (radi Allahu anhum) in eleven rak‘ahs of Tarawih in congregation during Ramadan, and this is the prescribed number for Tarawih and Tahajjud. Further details will be discussed in their respective places, insha Allah Ta‘ala.

Hadith Commentary:
(1)
The fact that the Messenger of Allah (sallallahu alayhi wa sallam) himself observed the night prayer (tahajjud) for three nights and that people performed it with him proves its encouragement. Then, his refraining from coming out due to the fear of it becoming obligatory is evidence of its non-obligation.
Imam Bukhari (rahimahullah) wants to establish this very point from it.

(2)
This narration also proves that it is valid to perform voluntary (nafl) prayers in congregation, but it is not correct to invite people for it. However, the matter of the Tarawih prayer is separate from this, because Umar (radi Allahu anhu), after the fear of obligation—which was the reason the Prophet (sallallahu alayhi wa sallam) abandoned the congregation of Tarawih—had ceased, arranged for its congregation officially during his caliphate, as at that time there was no longer any fear of it becoming obligatory.
Other than Tarawih, other voluntary prayers may be performed in congregation without summoning (tada‘i).
Tada‘i means that people are invited for it with special arrangement.
Doing so is not correct.

(3)
This hadith also shows that if someone did not intend to lead (imamah) at the beginning of the prayer, it is still permissible to perform the congregational prayer behind him.
Although Hafiz Ibn Hajar (rahimahullah) has considered this questionable, other hadiths render Hafiz Ibn Hajar’s (rahimahullah) position questionable.
As is also evident from the narration of Ibn Abbas (radi Allahu anhu), when he spent the night at the house of his aunt Maymunah (radi Allahu anha) and joined the Messenger of Allah (sallallahu alayhi wa sallam) in the night prayer.
And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah wishes to clarify that the formal arrangement of the Tarawih prayer established by Umar ibn al-Khattab radi Allahu anhu was not without basis. In these hadiths, the foundation is explained upon which Umar al-Faruq radi Allahu anhu constructed the practice of performing Tarawih in congregation.

(2)
In one narration of Sahih al-Bukhari, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam led the prayer in the mosque one night, and the Companions also performed this prayer with him. On the second night, he led this prayer again, and the number of worshippers increased significantly. On the third or fourth night, this number took the form of a large gathering. The Messenger of Allah sallallahu alayhi wa sallam did not come out to lead the prayer that night; in the morning, he said:
"I saw how large your gathering had become, but the fear that the prayer might be made obligatory upon you prevented me from coming out."
This incident took place in Ramadan.
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1129)
How many rak‘ahs the Messenger of Allah sallallahu alayhi wa sallam led that night is explained by Jabir radi Allahu anhu, who states that the Messenger of Allah sallallahu alayhi wa sallam led us in eight rak‘ahs and witr (in Ramadan). On the following night, we gathered in the mosque and hoped that the Messenger of Allah sallallahu alayhi wa sallam would come, but he did not come to the mosque. In the morning, we went to the Messenger of Allah sallallahu alayhi wa sallam and said that we had hoped for his arrival. He said:
"I disliked that witr should be made obligatory upon you."
(Sahih Ibn Khuzaymah: 2/138)

Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) led the congregation for Tarawih prayers in the mosque only for three nights during the last ten days, and in this he performed eight rak‘ahs of Tarawih and three rak‘ahs of Witr.

Since each day the people's enthusiasm and eagerness increased and their numbers grew, seeing the eagerness and desire of the noble Companions (radi Allahu anhum ajma‘in), the Prophet (sallallahu alayhi wa sallam) feared that due to this enthusiasm and desire, Allah Ta‘ala might make Tarawih obligatory.

Therefore, the Prophet (sallallahu alayhi wa sallam) discontinued the congregation. It cannot be objected that there could not have been an addition to the five obligatory prayers.

Because the five prayers are performed daily, whereas Tarawih is related only to the month of Ramadan.

Therefore, its obligation would not have increased the number of five prayers.

Ramadan is only one month, and it could also mean that Tarawih would have remained a voluntary (nafl) prayer, but whoever performed it would have been required to observe it in congregation.

Now, after the Prophet (sallallahu alayhi wa sallam), since the coming of revelation has ceased and no new ruling can be issued, there is no longer a risk of Tarawih in congregation becoming obligatory.

Therefore, now, according to most scholars of the Ummah—Imam Shafi‘i rahimahullah and most of his companions (ashab), Imam Abu Hanifah rahimahullah, Imam Ahmad rahimahullah, and some of the Malikis—performing Tarawih in congregation is superior.

Because from the era of ‘Umar (radi Allahu anhu) until today, Muslims have acted upon this.

And it has become a distinguishing feature and symbol (shi‘ar) of the Muslims. However, according to Imam Malik rahimahullah, Imam Abu Yusuf rahimahullah, and some of the Shafi‘is rahimahullah, it is superior to perform it individually at home.

Hadith Commentary: Benefits and Issues: If something is not obligatory or compulsory for a person, and he is merely encouraged or motivated towards it, then he does not consider it burdensome or difficult for himself. However, when it becomes obligatory, adhering to it becomes difficult. That is why, in the Shariah, the number of obligatory acts (fara'id) is less compared to voluntary acts (nawafil). If the congregational Tarawih prayer had been made obligatory, then a person would have been bound to it, and thus he would have considered it burdensome and difficult, and despite his devotion to it, he would have expressed weakness and helplessness regarding it. This can be observed today in the case of obligatory prayers, where we see what percentage of people are regular and consistent in performing prayers in congregation. That is why the Prophet (sallallahu alayhi wa sallam) said: "(fa-ta‘jazu ‘anha)"—you would consider it burdensome and express weakness and inability regarding it.

Note: Here, in the editions from the Indian subcontinent, there is a chapter: The emphasis on the recommended standing (qiyam) in Laylat al-Qadr and the evidence of those who say that Laylat al-Qadr is on the twenty-seventh night.

1373. Commentary: Benefit: In Sahih Bukhari, the mention of performing the prayer on the third night is also found. See [صحیح بخاری، الجمعة، حدیث:924]

1605. Commentary:

➊ This narration has already been mentioned in detail earlier. See the benefits and issues under Hadith number: 1600.

➋ In the mentioned narration, it is stated that on the third or fourth night, the Prophet (sallallahu alayhi wa sallam) did not come out. However, in an authentic narration, it is explicitly mentioned that for three nights, the people performed the Tarawih prayer in congregation behind the Prophet (sallallahu alayhi wa sallam), and on all three nights, he led them in eight rak‘ahs and witr. On the fourth night, he did not come out. See: (Musnad Abi Ya‘la, verified by Shaykh Irshad al-Haqq al-Athari, no. 1796, and al-Dhahabi said: its chain is moderate, and Mizān al-I‘tidāl: 3/211, and Sahih Ibn Khuzaymah, no. 1070, and Sahih Ibn Hibban, no. 2451 in various places).

➌ It is understood from this that the enthusiasm and insistence of the people upon a voluntary act (nafl) can also be a cause for it becoming obligatory (fard), just as there are many other causes. If the command of Allah, the Exalted, is also issued, then it will become obligatory; otherwise, despite regularity and insistence, it will remain voluntary (nafl). These words do not mean that one should not be regular in voluntary acts. Especially now, when there is no possibility of something becoming obligatory, there is no harm in regularity, insistence, and adherence to any voluntary act.

Takhrij al-Hadith:
[وأخرجه البخاري 1129، ومسلم 761، من حديث ما لك به]

Jurisprudential Points:
➊ The Tarawih prayer is Sunnah; it is neither obligatory (wajib) nor compulsory (fard). See: [صحيح مسلم 759/174 و الموطأ رواية يحييٰ 113/1 ح 247]
➋ Since now the fear of it becoming obligatory (fard) has been removed, performing the Tarawih prayer in congregation is superior. See: [الموطأ حديث: 29، تفقه 1، البخاري 2009، ومسلم 759/173]
➌ There is consensus (ijma‘) that there is neither adhan nor iqamah for voluntary prayers (nawafil) such as Tarawih, etc. [التمهيد 108/8]
➍ The Messenger of Allah (sallallahu alayhi wa sallam) was extremely compassionate and merciful towards his ummah.
➎ The scholars have great differences regarding the number of rak‘ahs in Tarawih. See: [التمهيد 113/8، وعمدة القاري للعيني 126/11، والحاوي للفتاوي 338/1، والفهم لما اشكل من تلخيص كتاب مسلم 389/2، وسنن الترمذي 806]
Qurtubi (d. 656 AH) said:
“And most scholars have said that eleven rak‘ahs should be performed; they have deduced this issue from the aforementioned hadith of A’ishah (radi Allahu anha).” [المفهم:390/2]
➏ The claim of consensus (ijma‘) on twenty rak‘ahs of Tarawih is invalid. Imam Shafi‘i said: “If the rak‘ahs are fewer and the standing (qiyam) is longer, that is better, and (this) is more preferable to me.” [ملخصاً / مقريزي كي مختصر قيام اليل للمروزي ص202، 203، تعداد ركعات قيام رمضان كا جائزه ص 85]
➐ This hadith demonstrates the Companions’ (radi Allahu anhum) eagerness for worship.