Muslim

Hadith Commentary:
1.
Imam Bukhari rahimahullah has indicated towards the interests of the mosques, that the imam should keep an eye on the conditions of the followers (muqtadis). If they are not performing the prayer and other acts correctly, he should admonish them. If he needs to glance to the right or left, there is no significant harm in this. However, this turning should be with the corner of the eye, while keeping the face and chest towards the qiblah, because turning the face is disliked (makruh) and turning the chest invalidates the prayer. Some commentators, due to the mention of bowing (ruku‘), have interpreted khushu‘ (humility) as referring to prostration (sujud), but in our view, it is better to keep khushu‘ in its general sense so that all acts of prayer are included in it. The specific mention of bowing is because there is more negligence in it. It has been observed that in haste, many people do not complete the bowing properly. Hafiz Ibn Hajar rahimahullah has written that in the narration of Sahih Muslim, instead of khushu‘, the word sujud (prostration) is used. (Fath al-Bari: 1/666)

2.
The Messenger of Allah sallallahu alayhi wa sallam said: “I see behind me just as I see in front of me.” Regarding this narration, the commentators have several opinions, the details of which are as follows:
➊ The meaning is that you (sallallahu alayhi wa sallam) would come to know (the actions of those behind) whether through revelation (wahy) or inspiration (ilham), and through these means the movements and stillness of the followers would be made known to you. However, this is not correct, because then the restriction of “behind” would become pointless.
➋ The Messenger of Allah sallallahu alayhi wa sallam would see the people to his right and left with a slight glance. But this opinion is also weightless, because what distinction would there be for you in this?
➌ Images of the worshippers would appear before the Messenger of Allah sallallahu alayhi wa sallam on the qiblah wall like a mirror, by which you would become aware of the situation. Most of the mashayikh have adopted this view, but there is no evidence for it in the Qur’an or Sunnah.
➍ The Messenger of Allah sallallahu alayhi wa sallam was granted the faculty of sight in his blessed back, and then it is further clarified whether this faculty was in the Seal of Prophethood (khatam al-nubuwwah) or that eyes like the tip of a needle were granted between the two shoulders. This position has also been rejected by the researchers, for if such a thing had existed, the biographers would have mentioned it in your circumstances.
➎ The best and most preferred position is that which the majority (jumhur) have adopted: that seeing behind just as in front was among the unique characteristics (khasa’is) of the Messenger of Allah sallallahu alayhi wa sallam, and that was the real cause of knowledge and perception, which was granted to you as a miraculous event (khariq al-‘adah, mu‘jizah). This also appears to be the preferred position of Imam Bukhari rahimahullah, because he has mentioned this narration among the signs of prophethood. The inclination of Ahl al-Sunnah wa’l-Jama‘ah is also that Allah ta‘ala granted the Messenger of Allah sallallahu alayhi wa sallam the power to see in every direction with these very eyes, contrary to the usual habit of ordinary humans. Therefore, it is not far-fetched that the Messenger of Allah sallallahu alayhi wa sallam had this special quality in prayer, that you could see the followers without facing them. However, this state did not remain in an absolute sense, such that the issue of knowledge of the unseen (‘ilm al-ghayb) could be derived from it, because in the narration of Abu Bakrah, it is mentioned that he came to the mosque while the congregation was ongoing. He performed the bowing (ruku‘) from afar. After the prayer, when it was inquired, the Messenger of Allah sallallahu alayhi wa sallam came to know and admonished him. Similarly, in another narration, it is mentioned that a person, while rising from bowing, said in a loud voice: (حَمْداً كَثِيراً طَيِّباً مُبَارَكاً فِيهِ) “Much, pure, and blessed praise.” The Messenger of Allah sallallahu alayhi wa sallam asked after the prayer, “Who was the one who said these words aloud?” Upon being told, it was found out who the person was. If you had always been able to see behind you during the prayer, there would have been no need to inquire.

3.
From this hadith, it is understood that the worshipper should pay attention to humility (khushu‘) and the completion of the pillars (arkan) of prayer. Likewise, the imam should continue to admonish people regarding the issues and rulings related to prayer. Especially if any negligence is observed among them, he should pay full attention to correcting it. (Fath al-Bari: 1/667)
And Allah knows best.

Hadith Commentary:
You (sallallahu alayhi wa sallam) used to see through the Seal of Prophethood, and this is among your miracles.

Takhrij al-Hadith:
[وأخرجه البخاري 418، ومسلم 424، من حديث مالك به]
Jurisprudential Explanation:
➊ During the state of prayer, the Messenger of Allah (sallallahu alayhi wa sallam) could see behind him just as he could see in front of him, and this is one of his great miracles.
➋ Prayer should be performed with complete humility and submissiveness.
➌ Occasionally, due to human nature and the movements of people, one’s attention may be distracted during prayer, but this should not become a habit.

Benefit:
From this hadith, it is established that the Noble Prophet sallallahu alayhi wa sallam used to face the qiblah during prayer and would look in that direction as well. Furthermore, it is also understood from this that during prayer, those behind him were also shown to him.