Muslim

Hadith Commentary:
Vocabulary of the Hadith:
فَتَّانٌ:
One who causes tribulation,
One who puts others into trial and test,
That is, this thing can become a cause for people to lag behind in prayer,
Whereas it is necessary to be diligent about congregational prayer (the noble Companions, radi Allahu anhum, used to call one who prayed separately a hypocrite).

Benefits and Issues:
➊
This hadith proves that it is permissible to perform an obligatory prayer behind someone who is offering a supererogatory (nafl) prayer, because it is clear that Mu'adh (radi Allahu anhu) used to perform the obligatory prayer in the Prophet’s Mosque, where the reward for prayer is greater than in other mosques,
and in following the Prophet (sallallahu alayhi wa sallam), where there is more humility, submissiveness, tranquility, and peace in prayer, he would perform only the obligatory prayer, because he had not already prayed such that this prayer would become supererogatory for him.
Furthermore, in some narrations, it is explicitly mentioned
that his prayer with his people would be supererogatory for him.
(hiyalahu tatawwu‘ wa hiyalahum faridah)
This prayer would be supererogatory (nafl) for Mu'adh and obligatory (fard) for his people.
Therefore, the view of the Hanafis and Imam Malik rahimahullah is not correct that an obligatory prayer cannot be performed behind one who is offering a supererogatory prayer.

➋
The imam should not make the prayer so lengthy
that it becomes a hardship for the followers,
especially when among his followers are
the weak,
the elderly, and
those who work for a living.

➌
Those who oppose a clear and manifest matter can be admonished with stern words.
Mu'adh (radi Allahu anhu) used to pray behind the Prophet (sallallahu alayhi wa sallam) and then go,
thus he would remain aware of the Prophet’s (sallallahu alayhi wa sallam) recitation,
yet despite this, he overlooked it,
and did not consider the condition of the worshippers behind him who were laborers and toilers, so the Prophet (sallallahu alayhi wa sallam) admonished him with stern words.

Hadith Commentary:
Imams of mosques should keep this hadith in mind.
May Allah grant success. Ameen.

Hadith Commentary:
(1)
Hazrat Mu'adh radi Allahu anhu called the mentioned person a hypocrite (munafiq), but the Messenger of Allah sallallahu alayhi wa sallam, instead of declaring him an unbeliever (takfir), considered Hazrat Mu'adh radi Allahu anhu excused in uttering this statement, because Hazrat Mu'adh radi Allahu anhu had a reasonable justification for calling him a hypocrite: that one who abandons the congregation (jama'ah) is a hypocrite, and the mentioned person had indeed abandoned the congregation. Upon this, the Messenger of Allah sallallahu alayhi wa sallam explained to Hazrat Mu'adh radi Allahu anhu, and while explaining, adopted a somewhat stern attitude. His purpose was to convey that this man should not have been called a hypocrite, even if one interprets the matter by saying that the one who abandons the congregation is a hypocrite.

(2)
The imam should take into consideration the condition of the followers (muqtadis), because among them are the weak, the feeble, those with needs, and the elderly. When leading the congregation, short surahs should be selected. Long surahs should not be recited, thereby putting people to trial (fitnah). Imam Bukhari rahimahullah’s intent is that if someone has a reasonable interpretation (ta'wil) in calling another a hypocrite, then the one making the statement will not himself be considered a hypocrite, but rather will be regarded as excused due to his interpretation.

Hadith Commentary:
Imam Bukhari rahimahullah has drawn attention through these ahadith to a very important issue: whether it is permissible to complain about an act that is pure goodness or not.
Prayer (salah) is entirely and exclusively good; there is no aspect of evil in it whatsoever.
Despite this, in this matter, a person made a complaint to the Noble Prophet sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wa sallam listened to him and also paid attention to the complaint.
From this, it is understood that even in such matters, making a complaint—provided it is reasonable and appropriate—is permissible.
(Tafheem al-Bukhari)
In another narration, it is mentioned that he sallallahu alayhi wa sallam instructed to recite Surah at-Tariq and ﴿wa ash-shamsi wa duhaha﴾ (91:1) or ﴿sabbih isma﴾ or ﴿iqtarabat as-sa'ah﴾.
“Mufassal” is the name of the seventh section of the Qur’an,
that is, from Surah Qaf to the end of the Qur’an.
Then, within these, there are three segments:
“Tiwal” (the long ones), meaning from Qaf to Surah ‘Amma (an-Naba’).
“Awsaṭ” (the middle ones), meaning from ‘Amma to ad-Duha.
“Qisar” (the short ones), meaning from ad-Duha to the end.
It is necessary for the imams to keep these instructions in mind.

Hadith Commentary:
(1)
The incident narrated in the reports of Mu'adh ibn Jabal (radi Allahu anhu) and Abu Mas'ud al-Ansari (radi Allahu anhu) differs for the following reasons:
٭ In the incident of Mu'adh, the night prayer (Isha) is mentioned, whereas in the narration of Abu Mas'ud, it pertains to the morning prayer (Fajr).
٭ In the incident of Mu'adh (radi Allahu anhu), he himself was the imam, while in the narration of Abu Mas'ud (radi Allahu anhu), the leadership of prayer is attributed to Ubayy ibn Ka'b (radi Allahu anhu).
٭ Mu'adh (radi Allahu anhu) was the imam for his own people, Banu Salamah, whereas in the narration of Abu Mas'ud (radi Allahu anhu), the imamate of the mosque of Quba is mentioned.
٭ The one who disagreed with Mu'adh (radi Allahu anhu) was a single young man from the Ansar.
(Fath al-Bari: 2/256)
(2)
At the end of the narration of Jabir (radi Allahu anhu), the statement of the Messenger of Allah (sallallahu alayhi wa sallam):
“In prayer, consideration should be given to the elderly, the aged, and those in need.”
—this is an error from a narrator, because this Prophetic statement is part of the narration of Abu Mas'ud (radi Allahu anhu). Therefore, this addition is only narrated from Muharib by Shu'bah; likewise, no other narrator from Jabir (radi Allahu anhu) mentions these words.
(3)
The words mentioned in the hadith (Ahsibu fi hadha al-hadith)
are disputed.
In Fath al-Bari and other manuscripts of Sahih al-Bukhari, these words are transmitted as (Ahsibu fi hadha al-hadith)
or (Ahsibu fi al-hadith),
however, in terms of meaning, (Ahsibu fi hadha al-hadith)
seems to be correct.
By this is meant that the demonstrative pronoun “hadha” refers to the last sentence (fa-innahu yusalli wara’aka... al-hajah).
Shu'bah says that, in my opinion, this sentence is also a part and portion of the hadith.
(4)
It should be noted that during congregational prayer, special consideration should be given to the following individuals,
as is known from several other narrations:
the weak and feeble, the sick, young children, the elderly, pregnant women, nursing mothers, travelers, and those in need.
(Fath al-Bari: 2/260)

790. Commentary:
➊ The imam should lead the prayer briefly, keeping in consideration his followers (those praying behind him).
➋ The noble Companions (radi Allahu anhum ajma'in) used to consider staying behind from prayer and congregation as a sign of hypocrisy.
➌ The imam, mufti, and preacher should never forget this point in any good deed: what effect will it have on the general Muslims? It should not happen that people become averse to the religion itself. For the revival of neglected Sunnahs, it is necessary first to intellectually train the people, instill love for the Sunnah in them, and satisfy them with sound proofs. Only then should the practice be started. Sometimes a person’s intention is good, but it leads to discord; may Allah Ta'ala keep us in His protection. The responsibility of imams and preachers is extremely important and sensitive.
➍ It has already been mentioned above that it is permissible to repeat the prayer for any legislated reason, and to perform an obligatory prayer behind someone offering a voluntary (nafl) prayer. See: [حديث 599]
Because Mu'adh (radi Allahu anhu), who used to lead his people in prayer, that was his voluntary (nafl) prayer.
Note: In this narration, mentioning only the traveler is not correct. [شيخ الباني]

985. Commentary:

➊ In Sahih Bukhari (Hadith: 701), the mention is of the ‘Isha prayer. Hafiz Ibn Hajar rahimahullah, while explaining this, writes that either this should be understood as an instance of multiple occurrences, meaning this incident happened in both the Maghrib and ‘Isha prayers, or the word Maghrib was used figuratively for the ‘Isha prayer (because both are night prayers, just as in the ahadith the terms ‘Isha al-Ula and ‘Isha al-Akhirah are found). Otherwise, what is in Sahih Bukhari is more correct. And Allah knows best. See: [فتح الباري : 251/2 ، تحت حدیث : 701]

➋ From this blessed hadith, it is also established that one performing an obligatory prayer (muftarid) can pray behind one performing a supererogatory prayer (mutanaffil), i.e., the imam is performing a supererogatory (nafl) prayer and the follower is performing an obligatory (fard) prayer, because Mu‘adh bin Jabal radi Allahu anhu used to pray behind the Messenger of Allah sallallahu alayhi wa sallam, then come and lead his people in prayer. The prayer of Mu‘adh radi Allahu anhu would be supererogatory (nafl).

➌ Due to an excuse, a follower (muqtadi) may leave the prayer.

➍ It is recommended (mustahabb) to keep the prayer light, taking into consideration the followers (muqtadis).

➎ When the congregational prayer is being held in the mosque, if, due to a legitimate (shar‘i) excuse, a person prays alone, it is permissible.

836. Commentary:

➊ Mu'adh radi Allahu anhu used to perform the 'Isha prayer with the Messenger of Allah sallallahu alayhi wa sallam, and then go and lead the same prayer for his own people. In some narrations, it is mentioned that he would perform the Maghrib prayer with him and lead his people in the 'Isha prayer. However, on the day this incident occurred, it is unanimously agreed that he performed the 'Isha prayer with the Prophet sallallahu alayhi wa sallam.

➋ It is evident that the prayer performed with the Prophet sallallahu alayhi wa sallam was obligatory (fard) for him, and the one he led for his people was supererogatory (nafl) for him (Mu'adh radi Allahu anhu), while it was obligatory (fard) for the followers. This is precisely the reasoning of Imam al-Nasa'i rahimahullah: if the imam is praying with the intention of a supererogatory prayer (nafl) and the followers with the intention of an obligatory prayer (fard), there is no harm in it. The hadith scholars consider this permissible, but according to the Hanafis, it is not permissible to perform an obligatory prayer behind someone performing a supererogatory prayer. They consider this hadith abrogated, but abrogation is not established; therefore, the situation mentioned in the hadith is permissible: that is, if the imam has already performed the prayer, he may lead with the intention of a supererogatory prayer, while the followers intend an obligatory prayer—this situation is entirely correct, and the hadith of Mu'adh is a clear proof of this. And Allah knows best. For further clarification, see hadith number: 832.

➌ Based on the reasoning from the difference in intention between the imam and the followers, it is also said that if, for example, the imam is leading the 'Asr prayer, someone whose Zuhr prayer has been missed may perform Zuhr behind him, and then perform 'Asr alone later. And according to those who permit the prayers to be performed out of order, it is also permissible in the mentioned case that he performs 'Asr with the imam and, after the taslim, makes up the missed Zuhr prayer. Either of these two options may be chosen. And Allah knows best.

832. Commentary:

➊ Imam al-Nasa’i rahimahullah holds the view that even now, if there is a reasonable excuse, a person may leave the congregational prayer and perform his prayer separately. For example: the congregation has started and the train arrives; the imam is reciting a long portion, so the traveler who needs to catch the train may perform his prayer separately. Imam al-Bukhari rahimahullah also holds this view. Any other reasonable excuse of this kind can also be considered a valid reason. And Allah knows best.

➋ This incident pertains to the ‘Isha (night) prayer. Appreciate the devotion to prayer of this Ansari: despite having worked all day and even after a part of the night had passed, he preferred prayer over eating and resting.

➌ After admonishing Mu‘adh radi Allahu anhu, the Prophet sallallahu alayhi wa sallam said: You should recite surahs like «وَالشَّمْسِ وَضُحَاهَا، وَالضُّحَى، وَاللَّيْلِ إِذَا يَغْشَي» and «سَبِّحِ اسْمَ رَبِّكَ الأعْلَى». See: [صحیح البخاري الأذان حدیث : 705 و صحیح مسلم الصلاة حدیث : 465]

➍ In the ‘Asr and Maghrib prayers, the recitation of the last short surahs of the Qur’an is Sunnah; in Dhuhr and ‘Isha, the last medium-length surahs; and in the Fajr (morning) prayer, the last long surahs. However, depending on the followers (muqtadis), there can be some increase or decrease.

Benefits and Issues:

➊
After performing the ‘Isha prayer behind the Prophet sallallahu alayhi wa sallam, Mu’adh radi Allahu anhu used to go to his neighborhood mosque and lead the prayer there.
In such a situation, his prayer would be performed even later than the prayer in Masjid al-Nabawi sallallahu alayhi wa sallam.
A lengthy recitation would cause further hardship and burden for the people, to the extent that some people came and complained to the Prophet sallallahu alayhi wa sallam about him.
Upon this, the Prophet sallallahu alayhi wa sallam admonished Mu’adh radi Allahu anhu. (Sahih Muslim, Kitab al-Salat, Chapter: Recitation in ‘Isha, Hadith: 465)

➋
On this occasion, the person who complained faced hardship for another reason as well.
He was a man who earned his livelihood through hard labor.
He came after finishing his work.
He had two camels with him.
He saw that the congregation was standing in the mosque.
So he joined the prayer.
Some of the fatigue from the whole day, some concern for the camels, some desire to reach home quickly to eat, drink, and rest.
Meanwhile, Mu’adh radi Allahu anhu began reciting Surah al-Baqarah.
Now, it was not known how far Mu’adh radi Allahu anhu would continue reciting, enjoying the recitation.
Thus, this companion separated from the congregation, performed his prayer, and left.
Mu’adh radi Allahu anhu considered this inappropriate
and said something in criticism.
When he heard about it, he went and complained to the Messenger of Allah sallallahu alayhi wa sallam.
Then the Prophet sallallahu alayhi wa sallam said this statement.
See: (Sahih al-Bukhari, Kitab al-Adhan, Chapter: Whoever complains about his imam if he prolongs [the prayer], Hadith: 705)

➌
The imam should take into consideration the weak and those in need among the followers in prayer.

➍
If someone has a complaint, informing a higher authority about it does not fall under backbiting.
Because the intention is to rectify the mistake and bring about correction.

➎
The recitation in the ‘Isha prayer should be brief.
It is Sunnah to recite the above-mentioned surahs or recite to that extent.

Benefits and Issues:
➊ In the view of the noble Companions (radi Allahu anhum ajma'in), the importance of congregational prayer was extremely great. That is why Mu'adh (radi Allahu ta'ala anhu) expressed such a strong reaction.

➋ When a complaint is made against someone, their position should also be ascertained, so that after hearing both sides, a correct conclusion can be reached.

➌ The recitation in the 'Isha prayer should be brief.