Bulugh al-Maram

Takhrij:
«أخرجه البخاري، الأذان، باب إذا طول الإمام وكان للرجل حاجة فخرج فصلي، حديث:701، ومسلم، الصلاة، باب القراءة في العشاء، حديث:465.»©Explanation:
➊ From this hadith, it is understood that the imam should not prolong the recitation (qira’ah) so much that the worshippers become distressed and begin to avoid the congregation. However, this does not mean that the recitation should be so short that the very purpose of recitation is lost. Rather, there should be moderation and balance in the performance of the pillars (arkan) and the recitation of the Noble Qur’an, and the prayer should be led in the prescribed (masnun) manner.

➋ Lengthy recitation is also permissible when the worshippers are able to bear it.

➌ The incident regarding the prayer of Mu’adh radi Allahu anhu has been narrated by Imam Bukhari rahimahullah in such a way that one day Mu’adh radi Allahu anhu was leading the ‘Isha prayer and he prolonged the recitation more than usual. A traveler who was passing by and had two camels with him left his camels outside and joined the prayer. When he saw that the recitation was very lengthy, he broke off from the prayer, prayed separately without the congregation, and went on his way. When Mu’adh radi Allahu anhu found out, he said that this man is a hypocrite. That person then presented himself before the Prophet sallallahu alayhi wa sallam and complained about Mu’adh radi Allahu anhu. The Prophet sallallahu alayhi wa sallam summoned Mu’adh radi Allahu anhu and advised him with the words of the aforementioned hadith.
(Sahih al-Bukhari, al-Adab, Chapter: Whoever did not declare disbelief upon one who said such a thing out of interpretation or ignorance, Hadith: 6106)
The meaning of “causing fitnah” is that among the followers (muqtadis) there are all kinds of people: for example, the elderly, the weak and frail, those in need, and the tired, etc. Therefore, it is necessary for the imam to take all of them into consideration, lest people become weary and begin to avoid congregational prayer.

In another hadith, it is mentioned that Mu’adh radi Allahu anhu would first perform the obligatory prayer behind the Prophet sallallahu alayhi wa sallam, and then go to the mosque of his neighborhood and lead the people in the obligatory prayer.
(Sahih al-Bukhari, al-Adhan, Chapter: If the imam prolongs and a man has a need..., Hadith: 701)
‘Abd al-Razzaq, al-Shafi’i, and al-Tahawi have narrated from Jabir radi Allahu anhu with a sound chain that this (second) prayer of Mu’adh radi Allahu anhu would be a voluntary (nafl) prayer.
For further details, see: (Irwa’ al-Ghalil: 1/328, 331, Hadith: 295)

➍ Another ruling established here is that if the intention (niyyah) of the imam and the follower (muqtadi) is different, even then the prayer of both will be valid. For example: the imam intends to pray a voluntary (nafl) prayer and the follower intends an obligatory (fard) prayer, or the imam intends the Zuhr prayer and the follower intends the ‘Asr prayer, or vice versa—in both cases, the prayer of both will be valid. Imam al-Shafi’i rahimahullah also holds this view.

➎ This hadith also indicates that if a follower dislikes an action of the imam and breaks off from the prayer and performs his prayer separately at the same place, his prayer will be valid. If it were not valid, the Prophet sallallahu alayhi wa sallam would certainly have warned him not to do so in the future and to repeat the prayer. Since he did not say this, it is therefore permissible.