Bukhari

Hadith Commentary:
From this hadith as well, it is established that women participated in the congregational prayer.

Hadith Commentary:
(1)
Fundamentally, this hadith is related to the previous heading, which is that women may come to the mosque for prayer.
(2)
A new ruling is learned from this hadith: in emergency situations, people should wait after completing the prayer until their imam rises. When he stands up, then the others should also stand and depart for their respective homes. Imam Bukhari rahimahullah has established a heading to draw attention to this point.

Hadith Commentary:
From this hadith, it is understood that the imam may remain on his prayer place (musalla) for a short while after completing the prayer.
In the Prophetic era, the established practice was that the men would remain seated for as long as it took the women to leave the mosque and head towards their homes, so that there would be no intermingling between men and women.
This narration indicates that the Messenger of Allah (sallallahu alayhi wa sallam) would at least remain on his prayer place for a short time.
(Fath al-Bari: 2/434)
And Allah knows best.

Hadith Commentary:

Saying the salam (salutation of peace) at the end of the prayer is, according to Imam Ahmad, Shafi'i, Malik, the majority of scholars, and the Ahl al-Hadith, obligatory and a pillar (rukn) of the prayer. However, Imam Abu Hanifah rahimahullah does not consider the words of salam to be obligatory; rather, he considers it obligatory to exit the prayer by performing any act contrary to prayer. Our evidence is that the Messenger of Allah sallallahu alayhi wa sallam always concluded the prayer with salam and said that exiting the prayer is by saying the salam. (Maulana Waheed al-Zaman, may Allah have mercy on him)

Hadith Commentary:
(1)
Due to the conflict of evidences and the strength of differing opinions, Imam Bukhari rahimahullah did not make a definitive ruling regarding whether the salutation (salam) at the conclusion of the prayer is obligatory (wajib) or Sunnah.
It is possible that the obligation could be established from the words of the aforementioned hadith: “When you would turn in salam,” because this indicates the blessed habit of the Messenger of Allah sallallahu alayhi wa sallam.
And he said:
“Pray as you have seen me praying.”
In addition, there is another hadith that states that the prayer can only be concluded with salam.
(Fath al-Bari: 2/417)
(2)
According to us, turning in salam at the end of the prayer is considered an essential pillar (rukn), because in a hadith narrated from Ali radi Allahu anhu, the words are that the prayer can only be concluded with salam.
(Sunan Abi Dawud, al-Salat, Hadith: 618)
The wording of the hadith in its analysis conveys the benefit of exclusivity (hasr), meaning: “la tahleel laha ghayruhu,” that is, the prayer cannot be concluded by anything other than salam.
The Messenger of Allah sallallahu alayhi wa sallam was consistent in this practice.
It is mentioned in the hadith that he would conclude the prayer with salam.
(Sahih Muslim, al-Salat, Hadith: 1110(498))
In light of these ahadith, the position of those who say that a worshipper may exit the prayer by any act is questionable.
In this regard, these individuals present a hadith in which the Messenger of Allah sallallahu alayhi wa sallam said:
“When the imam completes the prayer and sits, and before turning in salam he loses his ablution (wudu), his prayer is complete.”
(Sunan Abi Dawud, al-Salat, Hadith: 617)
In its chain is ‘Abd al-Rahman ibn Ziyad al-Ifriqi, about whom Imam Nawawi rahimahullah said that, according to the verdict of the hadith masters (huffaz), this narrator is weak.
(al-Majmu‘ li’l-Nawawi: 3/462)
(3)
There is also no mention in this hadith of the number of salutations (salam).
From the ahadith narrated from ‘Abdullah ibn Mas‘ud and Sa‘d ibn Abi Waqqas radi Allahu anhum, it is understood that the salam should be turned to both sides, i.e., to the right and to the left.
(Fath al-Bari: 2/417)
In the hadith narrated from ‘Abdullah ibn Mas‘ud radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would say salam to his right and left in this manner:
(al-salamu ‘alaykum wa rahmatullah, al-salamu ‘alaykum wa rahmatullah) (Sunan Abi Dawud, al-Salat, Hadith: 996)
A hadith with similar meaning is also narrated from Sa‘d ibn Abi Waqqas radi Allahu anhu.
(Sunan al-Daraqutni: 1/356)
It is narrated from Wa’il ibn Hujr radi Allahu anhu, who said: I prayed with the Messenger of Allah sallallahu alayhi wa sallam; when he turned in salam to the right, he would say “al-salamu ‘alaykum wa rahmatullahi wa barakatuh,” and when he turned to the left, he would say “al-salamu ‘alaykum wa rahmatullah,” meaning that he would add “wa barakatuh” only in the salam to the right.
(Sunan Abi Dawud, al-Salat, Hadith: 997)
(4)
There is no reliable hadith narrated regarding three salutations (salam).

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: if women were positioned in front of the men, then the only way for them to leave before the men would be by stepping over their necks as they exited the mosque. However, this is prohibited; therefore, it is necessary that their rows be behind the men so that this forbidden act is not committed.
(Fath al-Bari: 2/453)
‘Allamah ‘Ayni rahimahullah has written that the purpose of the above heading is that the rows of women should be behind those of the men, because women require covering (‘awrah), and it is only by remaining behind the men that greater covering is possible for them.
(‘Umdat al-Qari: 4/651)

1040. Commentary:
In Islamic society, the disorderly mingling and interaction of men and women without proper veiling (purdah) is absolutely not desirable. Muslim men and women should always keep away from situations of suspicion and accusation, and make every possible effort to avoid intermixing.

1334. Commentary:

➊ This narration shows that the purpose of the chapter is that after concluding the prayer with salam, one should remain seated for a while to engage in remembrance (dhikr) and supplications before getting up to leave. It is possible that both places of sitting are intended: sitting facing the qiblah before turning towards the congregation, and sitting facing the congregation for dhikr and supplications before getting up to leave—both are Sunnah. To get up immediately after the congregation ends is blameworthy and contrary to the Sunnah, unless there is an excuse. Rather, after the prayer ends, it is recommended and Sunnah to sit facing the qiblah and recite dhikr and the transmitted supplications, except for the imam, who will sit facing the congregation.

➋ The imam should be mindful of the conditions of the congregation.

➌ This blessed hadith shows that one should also avoid those causes which may lead to prohibited matters.

➍ One should avoid places and situations that may give rise to suspicion.

➎ Women may participate in congregational prayer in the mosque.

Benefits and Issues:
➊ It is Sunnah for women to participate in congregational prayer (jama‘ah) with men. However, it is more virtuous for them to pray at home. See: (Sunan Abi Dawud, Kitab al-Salat, Chapter: What Has Been Reported Regarding Women Going Out to the Mosque, Hadith: 567)

➋ The wisdom behind women rising quickly after the taslim (salutation ending the prayer) is so that there is no mingling with men. The women’s rows are also placed at the back for this reason, so that they may leave the mosque quickly. Nowadays, women go to the mosque for the Friday prayer and to the Eid ground for the Eid prayers. Although their places and doors are separate from those of men, after leaving, they intermingle with men in the passageways. No effort is made to avoid this, and it is clear that this is not appropriate according to the Shari‘ah.