Ibn Majah

Benefits and Issues:
➊
Presenting a complaint about a responsible person or officer to a higher authority is not included in backbiting (ghibah).

➋
It is not permissible to deliberately stay behind from the congregational prayer (salah bi’l-jama‘ah). However, due to the imam leading a lengthy prayer, the Prophet (sallallahu alayhi wa sallam) was not displeased with the person who deliberately stayed behind. Rather, he considered it a reasonable excuse.

➌
It is appropriate to show leniency (takhfif) in prayer, but the purpose of leniency is not to make it excessively brief. Rather, one should recite approximately as much as the Messenger of Allah (sallallahu alayhi wa sallam) used to recite. He (sallallahu alayhi wa sallam) would recite between sixty and one hundred verses in the Fajr prayer. See: (Sunan Ibn Majah, Iqamat al-Salat, Chapter: Recitation in the Fajr Prayer, Hadith: 818)

➍
The meaning of “those in need” is that there are such Muslims participating in the congregational prayer who have some necessary work to attend to after the prayer, and a lengthy recitation causes them difficulty.

Hadith Commentary:
Therefore, it is necessary to consider everyone.
There is a very great lesson in this for the respected imams; if only the imams would pay attention to this and keep this hadith constantly in mind and act upon it.

Hadith Commentary:
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) took very strict notice of those mosque imams who, during prayer, do not consider their congregants and, by leading excessively long prayers, cause them to become disinclined from this religious obligation.

There is a great lesson in this for us: during congregational prayer, we must be mindful of our followers and keep our recitation brief. However, if someone is praying alone, he may recite at length and fulfill his own desire, but he is not permitted to do so during congregational prayer.

Explanation:
The reason for his anger was that he had already prohibited this before, and secondly, there was a fear that if such actions continued, people might become weary and begin to dislike this religion. From here, the chapter heading is also derived.

Hadith Commentary:
➊
In Islamic teachings, anger and displeasure are not viewed favorably because they nurture feelings of hatred and prevent the establishment of an atmosphere of brotherhood and affection. However, the anger of a teacher holds a different status, because the teacher’s objective is to impart education, and sometimes strictness is necessary for this purpose. Therefore, a teacher’s anger is not contrary to the objective of education. In light of these ahadith, Imam Bukhari rahimahullah seeks to establish that, when necessary, anger may be employed during the process of teaching, and in some cases, it is even commendable. For example: if a student is absent without excuse, behaves disrespectfully or insolently, or, despite being present, does not pay attention to the lessons, then the teacher has the right to scold and become angry. Compassion and kindness are required in their own place, and the expression of anger is appropriate in its proper context.

➋
For the reformation of society, the Prophetic method is that, during admonition and guidance, a specific person should not be singled out by name and targeted. Rather, a general principle should be stated, through which the objective is achieved and the addressee is not embarrassed. Alternatively, at another time, the person may be privately alerted to their mistake, because targeting someone in a public gathering sometimes leads them to become obstinate and stubborn.

➌
From this, it is also understood that the imams of mosques should be considerate of their congregants, because for an imam to recite so long in prayer that he disregards the sick, the weak, and those with needs, is contrary to the dignity and purpose of leadership in prayer (imamate). The Messenger of Allah sallallahu alayhi wa sallam took very strict notice of such an occasion and said that you are making people dislike congregational prayer.

➍
Imam Bukhari rahimahullah, in the chapter heading, has mentioned the permissibility of becoming angry during admonition and teaching, which implies that it is not permissible to become angry while passing judgment, because the Messenger of Allah sallallahu alayhi wa sallam forbade a judge from making decisions in a state of anger. However, the Messenger of Allah sallallahu alayhi wa sallam himself was permitted to issue fatwas or judgments even in a state of anger, because this was a unique characteristic of his. He would never deviate from the truth in any state.
(Sahih al-Bukhari, al-Ahkam, Hadith: 7160, and Fath al-Bari: 1/247)

➎
In this hadith, the complainant said:
“It has become difficult for me to pray in congregation.”
This means that I do not go near the congregational prayer, and sometimes I deliberately delay it, because the recitation in the congregation is very lengthy. The Messenger of Allah sallallahu alayhi wa sallam became very angry because perhaps he had already prohibited this before.
(Fath al-Bari: 1/246)

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari «عن».

Some people object to the narration on the authority of ‘an and say: “Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘ah).”

➋ In Sahih al-Bukhari, “Chapter: Anger in Admonition,” vol. 1, p. 19 (hadith 90), in this narration Zuhayr (and others) have corroborated Sufyan. [Also] in Sahih al-Bukhari, “Book of the Call to Prayer,” “Chapter: The Imam Lightening the Standing...,” (hadith 1702).

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 315

Hadith Commentary:
(1)
The imam is respected.
There may be a doubt that perhaps complaining about him would be disrespectful, and furthermore, there is a hadith stating that performing prayer is very burdensome for the hypocrites. From this, one might also suspect that complaining about the prayer is not permissible because this is merely an informative statement.
Observe the meticulousness and insightful precision of Imam Bukhari rahimahullah, who established a chapter to alert us that if the prayer becomes a cause of hardship for the followers (muqtadis), then it is permissible to complain about it.

(2)
Generally, it is a source of perplexity that such a great act of worship as prayer—why should prolonging any of its pillars be burdensome for a sincere believer? Upon receiving permission from the Messenger of Allah sallallahu alayhi wa sallam, this perplexity no longer remains.
Imam Bukhari rahimahullah has provided evidence from the hadith for the permissibility of such a complaint.
From this heading and hadith, it becomes clear that no matter how great a matter of goodness something may be, and no matter how burdensome it may be to refrain from it, yet in view of a genuine need, it is permissible to complain about it and to prevent it as well.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Apparently, there seems to be a contradiction between the chapter and the hadith, because the hadith establishes the shortening of the standing (qiyam), whereas Imam Bukhari rahimahullah, in the chapter heading, also mentioned bowing (ruku) and prostration (sujud), stating that they should be performed completely. Imam Bukhari rahimahullah, in accordance with his usual practice, has alluded to other chains of transmission in which there are explicit words that ruku and sujud should be completed.

◈ Hafiz Ibn Hajar rahimahullah says:
«و فى الطبراني من حديث عدي بن حاتم رضى الله عنه من امنا فليتم الركوع والسجود» [فتح الباري ج 2 ص252]
“Whoever leads the prayer should complete the ruku and sujud.” Therefore, the command of the Prophet sallallahu alayhi wa sallam to shorten is regarding the standing (qiyam), not the ruku and sujud. This is also what Ibn al-Munir has stated. [ديكهيے المتواري ج1 ص100]

◈ Allamah Ayni rahimahullah has also pointed to this reconciliation, that in the standing (qiyam) one should act with lightness, but in completing the ruku and sujud, there is no hardship for anyone. [عمدة القاري ج5 ص257]
Therefore, from these ahadith and statements, it becomes clear that although the standing (qiyam) may be brief, the ruku and sujud should be complete, because there is no hardship for anyone in completing the ruku and sujud.

◈ Ibn al-Munir rahimahullah says:
«ان الوارد التخفيف فى القيام لا فى الركوع والسجود» [المتواري, ص100]
“This command of lightening is in the standing (qiyam), not in the ruku and sujud.”

◈ Shah Waliullah rahimahullah says:
“The purpose of Imam Bukhari rahimahullah with this chapter heading is to explain the word «فليتجوز» mentioned in the hadith, that the permissibility of brevity is related to the recitation and standing (qiyam), while the rest, i.e., ruku and sujud, should be performed completely.” [شرح تراجم ابواب البخاري، ص226]

Objection:
SA Here, an objection arises that the words of the blessed hadith are general, that whoever leads the prayer should lighten it. But why did Imam Bukhari rahimahullah apply this lightening only to the standing (qiyam)?
EA Answer:
In response to this objection, Allamah Kirmani rahimahullah writes:
«الواو بمعنى مع كأنه قال باب التخفيف بحيث لا يفوته شيئ من الواجبات» [الكواكب الدراري، ج5، ص75]
“In «واتمام الركوع والسجود», the ‘wa’ means ‘with’, i.e., the lightening will be in the standing (qiyam) along with the completion of ruku and sujud.”
From the clarification of the commentators, it becomes clear that the intent of Imam Bukhari rahimahullah is that the standing (qiyam) should be light, but the ruku and sujud must be completed; the command of lightening is with the standing (qiyam), not with the ruku and sujud.

Benefit:
From the above hadith, there is general lightening in prayer, because among the congregation there are mostly weak, needy, and elderly people. Even if these are not present, it is still preferable to lighten the standing (qiyam) of the prayer. Yes, if a person is praying alone, he may lengthen the prayer as much as he wishes. A similar incident is narrated from another companion, which Imam Abu Ya’la al-Mawsili has mentioned with a good chain, that:
«كان ابي بن كعب يصلي باهل قباء فاستفتح سورة طويلة فدخل معه غلام من الانصار فى الصلاة، فلما سمعه استفتاحه انفتل من صلاته، فغضب ابي فاتى النبى صلى الله عليه وسلم يشكو الغلام، واتى الغلام يشكوا ابيا، فغضب النبى صلى الله عليه وسلم حتي عرف الغضب فى وجهه ثم قال : ان منكم منفرين، فاذا صليتم فاوجزوا فان خلفكم الضعيف والكبير والمريض و ذالحاجة» [مسند ابي يعلي الموصلي رقم الحديث 1792, وذكره حافظ فى ”الفتح“ ج2 ص252]
“Sayyiduna Ubayy ibn Ka’b radi Allahu anhu used to lead the people of Quba in prayer. Once, he began a long surah in the prayer, so a slave of the Ansar left the prayer. (Upon this action) Ubayy ibn Ka’b radi Allahu anhu became angry and brought the complaint of that boy to the Messenger of Allah sallallahu alayhi wa sallam, and the boy also complained to the Prophet sallallahu alayhi wa sallam about Ubayy ibn Ka’b (for lengthening the prayer). The Messenger of Allah sallallahu alayhi wa sallam became angry, so much so that the anger was visible on his blessed face. Then he sallallahu alayhi wa sallam said: ‘Indeed, some of you make people dislike (worship). So when you lead the prayer, make it light, for behind you are the weak, the elderly, the sick, and those with needs.’”
From the above hadith, it is clear that lightening the prayer is preferred when one is leading the prayer.

Hadith Commentary:
(1)
There are narrations regarding the Messenger of Allah (sallallahu alayhi wa sallam) that he would lighten the prayer.
Imam Bukhari (rahimahullah) has explained in his commentary what is meant by “lightening” here, that is, it does not refer to lightening the pillars (arkan) and the proper posture (ta'dil), but rather to lightening the standing (qiyam) and recitation (qira’ah).
One should not lighten the bowing (ruku) and prostration (sujud); thus, in the hadith it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said to Uthman ibn Abi al-As (radi Allahu anhu) that you are the imam of your people, so you should take care of your weak ones.
(Sunan Abi Dawud, Kitab al-Salat, Hadith: 531)

(2)
In Musnad Abi Ya’la, this hadith is mentioned in detail that Ubayy ibn Ka’b (radi Allahu anhu) used to lead the people in prayer at Quba.
One day, during the morning prayer, he recited a long surah, so an Ansari youth left the prayer and went away.
At this, Ubayy ibn Ka’b became very angry and came to the Messenger of Allah (sallallahu alayhi wa sallam) to complain about him.
Then that youth also came to the Prophet (sallallahu alayhi wa sallam) and complained about Ubayy.
The Messenger of Allah (sallallahu alayhi wa sallam) became very angry at that time.
In that state, he said: Some of you make others averse (to the prayer).
When you lead the prayer, keep brevity in mind, for among you are the weak, the elderly, the sick, and those with needs.
(Musnad Abi Ya’la: 3/334, Hadith: 1798)

(3)
It should be clear that some of Imam Bukhari’s (rahimahullah) chapter headings are not for deriving legal rulings (masail), but rather are intended to clarify the hadith through them.
The aforementioned heading is also of this type, because through it, the presented hadith has been clarified.

Chapter of Sahih Bukhari Hadith Number: 7159: «بَابُ هَلْ يَقْضِي الْحَاكِمُ أَوْ يُفْتِي وَهْوَ غَضْبَانُ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter that a judge should not issue a legal verdict (fatwa) while in a state of anger. The hadith he cited under this chapter from Sayyiduna Abu Bakr radi Allahu anhu is clearly related to the chapter, whereas the hadith he cited from Sayyiduna Abu Mas’ud radi Allahu anhu does not appear to be related to the chapter, because in that narration the Prophet sallallahu alayhi wa sallam issued a judgment while in a state of anger, which does not outwardly correspond with the chapter heading. Thus, while reconciling the relevance between the chapter and the hadith, Allamah Ibn al-Munir rahimahullah writes:
«أدخل فى ترجمة الباب الحديث الأول، وهو دليل على منع الغضب، وأدخل الحديث الثاني وهو دليل جواز القضاء مع الغضب تنبيهًا منه على الجمع، فإما أن يحمل قضاء النبى صلى الله عليه وسلم على الخصوصية به العصمة، و الامن من التعدي.» [المتوري على ابواب البخاري : ص 232، 233]
“That is, what Ibn al-Munir rahimahullah means is that Imam Bukhari rahimahullah presented the hadith of Sayyiduna Abu Bakr radi Allahu anhu, in which issuing a judgment while angry is prohibited. Then, after that, he presented the second hadith from Sayyiduna Ibn Mas’ud radi Allahu anhu, which establishes the permissibility of issuing a judgment while angry. Thus, the hadith regarding issuing a judgment in a state of anger is among the unique characteristics (khasais) of the Prophet sallallahu alayhi wa sallam, because even in a state of anger, the Prophet sallallahu alayhi wa sallam was protected from overstepping (transgression)—that is, even in that state, he sallallahu alayhi wa sallam would say nothing but the truth.”
From these excerpts of Ibn al-Munir rahimahullah, it becomes clear that issuing a judgment in a state of anger was a unique characteristic of the Prophet sallallahu alayhi wa sallam alone, because the ummah has been prohibited from issuing judgments while angry. Therefore, the apparent purpose of Imam Bukhari rahimahullah in presenting these narrations is to show that no one should issue a judgment while angry, as is established from the hadith of Sayyiduna Abu Bakr radi Allahu anhu, and the hadith of Sayyiduna Abu Mas’ud radi Allahu anhu was presented to establish the permissibility of this matter—but who is there like the Prophet sallallahu alayhi wa sallam, who, even in a state of anger, would utter nothing but the truth? «(ما يخرج منه إلا حق)» Therefore, no member of the ummah should issue a judgment while angry, because he cannot be like the Prophet sallallahu alayhi wa sallam. «فمن كان فى مثل حاله جاز و إلا، منع»

Hadith Commentary:
No matter how angry the Prophet (sallallahu alayhi wa sallam) became, his senses and composure always remained intact. Therefore, his statement in this state was entirely appropriate. From this, the imam should learn how important it is to consider the condition of the followers (muqtadis).

Benefit:
This hadith proves that the prayer should be of moderate standing, bowing (ruku‘), and prostrations (sujud), so that people are not put off. The imam should lead the prayer while taking full consideration of the congregation in every respect. If the prayer is to be lengthened, then the minds of the people should first be gradually prepared, and an appropriate environment should be created, and even then, it should only be done occasionally. If the recitation (qira’ah) is made lengthy every day, this too will cause discord. Moderation should not be abandoned in any matter.