Ibn Majah

779. Commentary:

➊ The narrator of the hadith is «براء» (the one who straightened arrows), not the Companion al-Bara’ ibn ‘Azib radi Allahu anhu.

➋ The biting of the lip was out of regret that the rulers would delay the prayer from its proper time, and the striking of the thigh was to alert that rebellion against the rulers on account of this action is not permissible.

➌ They (the rulers) would delay the prayer from its earliest and customary time; that is why the command was given to perform it at its proper time. It is possible that they would delay it from the preferred time (waqt mukhtar). Occasional delay from the preferred time is permissible, but making it a permanent habit is not correct.

➍ Performing the prayer at its proper time is for the protection of the prayer, while praying later with the rulers is to avoid tribulation (fitnah), so that the seeds of rebellion do not grow. If one has the authority to appoint an imam, then only a righteous and knowledgeable person should be appointed. However, if one does not have this authority, or if an imam is imposed by force and it is not possible to oppose him, or if opposition is possible but there is a fear of tribulation, then one should act according to the method described in the hadith. To habitually pray at home is not correct, because being deprived of the congregation can lead to many harms; therefore, to avoid a greater harm, a lesser and smaller harm should be accepted.

860. Commentary:

➊ This demonstrates the importance of congregation (jama‘ah) and adhering to it, even if people establish the congregational prayer after the most virtuous and recommended time has passed; still, one should perform the prayer with them. However, one should safeguard one’s own prayer within its proper time. In essence, under no circumstances is it permitted to abandon the congregation, because the harms of separating from the congregation and acting alone or in isolation are numerous. Many of the Companions (Sahabah) gave precedence to the practice of the congregation over their own personal reasoning (ijtihad), because the likelihood of error is greater in the individual. The more people of knowledge there are, the less the probability of error becomes, to the extent that when consensus (ijma‘: the agreement of all reliable scholars, against which nothing is transmitted) is achieved, the possibility of error is completely eliminated.

➋ Striking the thigh with the hand is for the purpose of alerting, to indicate that this matter concerns you—understand it well. In many such issues, the Prophet (sallallahu alayhi wa sallam) gave special instructions to Abu Dharr (radi Allahu anhu). Indeed, he encountered such circumstances, and despite differences, he did not abandon the congregation. Even though mischief-makers and ill-wishers of the Muslim community tried to provoke him, due to the training of the Messenger of Allah (sallallahu alayhi wa sallam), he remained protected. Radi Allahu anhu wa ardah.

Hadith Commentary: Benefits and Issues: (1)
To perform the prayer (salah) within its preferred time, with tranquility and composure, maintaining humility and submissiveness, is to keep the prayer alive; that is, to keep in view the spirit and purpose of the prayer. To perform the prayer, without any valid excuse or necessity, after the time has ended or at the very end of its time, or to display carelessness and half-heartedness in it, to peck through it quickly without tranquility and moderation, is to destroy the spirit and purpose of the prayer and to kill it.

(2)
If it is the habit and practice of an imam that he always leads the prayer after the preferred time, or at the end of the time, or after the time has expired, then one should perform the prayer individually or in congregation as possible. If there is a fear of discord and conflict, then the prayer should be performed again in congregation; this second prayer will be considered supererogatory (nafl). Generally, rulers used to delay the Dhuhr and Asr prayers in this manner, so to say that the Asr prayer cannot be repeated because there are no supererogatory prayers after Asr is not correct, because these supererogatory prayers are not being performed out of personal desire, but due to necessity and compulsion. Without a valid reason, it is not permissible to perform supererogatory prayers after Asr.

(3)
It is also established from this hadith that the subsequent prayer will be supererogatory (nafl), and the prayer performed first will be the obligatory (fard) one.

Hadith Commentary:

Benefits and Issues:
No matter what kind of ruler he is, one should listen to and obey his lawful commands. Of one’s own will and choice, a person who is mutilated or a slave cannot be appointed as a ruler, but if such a person seizes power by force or if the caliph appoints such a ruler, then his lawful commands must be accepted.

1:
That is, he will perform it after a delay.

2:
This is what is correct, and the hadith of the chapter is an explicit text in this regard, and those who say otherwise have no evidence.

3:
This hadith indicates that if the imam delays the prayer from its earliest time, then it is recommended (mustahabb) for the follower (muqtadi) to perform it alone at its earliest time.
In the narration of Abu Dawud: ((Salli as-salata li-waqtiha fa-in adraktaha ma‘ahum fa-salliha fa-innaha laka naafilatun)) — “Perform the prayer at its (appointed) time, then if you catch it with them (the congregation), perform it again, for it will be a voluntary (nafl) prayer for you.”
The apparent meaning of the hadith is general; all prayers are included in this ruling, whether it is Fajr, ‘Asr, or Maghrib.
Some have restricted it to Dhuhr and ‘Isha,
They say that it is not permissible to perform voluntary (nafl) prayers after Fajr and ‘Asr, and if Maghrib is repeated, it will become an even number (juf).

431. Commentary:
➊ In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has foretold the times of tribulation, which have been proven true for the rulers of various eras throughout history, and now both rulers and the general public are afflicted by them. «إلا من رحم ربي»
➋ Performing the prayer outside of its prescribed time is akin to "removing its soul," as if it has been killed, and such a prayer holds no weight in the sight of Allah.
➌ In such a situation, when the ruler or the people of the mosque perform the prayer outside of the "best and chosen time," the follower of the Sunnah should perform the prayer alone at the correct and chosen time.
➍ If a person is present in the mosque or in their gathering, he may also pray with them so that there is no discord and unity is maintained.
➎ Obedience to the rulers of the time is obligatory in matters that do not involve disobedience (to Allah).
➏ In light of the above hadith, it is understood that if there is a valid Shar‘i reason, prayer is permissible even after ‘Asr and Fajr.
➐ The first prayer will be considered obligatory (fard), and the second will be supererogatory (nafl), even if it is performed in congregation.