Muslim

Hadith Commentary:
This is because Islam was confined only to Madinah at that time, and especially the practice of congregational prayer (salah in congregation) was established only in Madinah.
Imam Bukhari rahimahullah derived the purpose of the chapter from this hadith in the sense that, at that time, even children would come to perform the ‘Isha prayer, which is why Umar radi Allahu anhu said that the women and children have fallen asleep.
Thus, it is also established that women, along with their children, participated in the congregation. And the apparent meaning from the words of Umar radi Allahu anhu is that he observed those women who had come to the mosque for the ‘Isha prayer with their children, and they had fallen asleep while their children were with them (Hashiyah Bukhari).
That is, the apparent meaning of Umar’s words is precisely this: he witnessed those women who had come to the mosque for the ‘Isha prayer along with their children, and they had fallen asleep while their children were with them.

Explanation:
The leader of the world in hadith wishes to explain that sleeping before the ‘Isha prayer or engaging in conversation after it is disliked because sleeping beforehand carries the risk of missing the ‘Isha prayer, and conversing late into the night carries the risk of missing the Fajr (dawn) prayer. However, if a person can safeguard himself from these risks, then for him, sleeping before ‘Isha is also permissible and conversing after it is also permissible, as is evident from the transmitted narrations. As for the statement in the hadith that “no one waits for this prayer except you,” its meaning is that in the previous communities, this prayer was not made obligatory upon any community; this prayer has been prescribed specifically for the people of Islam. Or, it could mean that in the other mosques of Madinah, everyone has already performed the prayer at its earliest time and gone to sleep; only you are the ones who are still waiting for it.

Hadith Commentary:
In the previous chapter, the discussion was about the dislike (karahah) of sleeping before the ‘Isha prayer.
In this chapter, the intention is to point towards those circumstances in which sleeping is permitted.
From this hadith, it is understood that if someone is overcome by sleep, meaning he has no control over it, then he is excused.
Apart from this, in the following situations as well, sleeping before ‘Isha is permitted:
➊ If one sleeps in such a place where he will definitely be awakened, for example:
Sleeping in the mosque while waiting for the prayer.
➋ Arrangements are made to wake up after sleeping, for example:
Appointing someone to wake him up at the time of prayer, or setting an alarm before sleeping.
➌ One has complete trust in his own habit that he will wake up at the required time.
The purpose is that if there is no fear of missing the congregational prayer, then there is no harm in sleeping.

Hadith Commentary:
It is understood from this that women were also present for the prayer, for it was only then that Umar (radi Allahu anhu) uttered this statement aloud so that the Prophet (sallallahu alayhi wa sallam) would come and lead the prayer.
The translation of the chapter is also derived from this, that women and children had gone to sleep, because from this it is known that women used to come to the mosque at night for the ‘Isha prayer.
The hadith that Imam Bukhari (rahimahullah) has mentioned afterwards also indicates that at night, women can go to the mosque.
In another hadith, it is stated: “Do not prevent the female servants of Allah from going to the mosques of Allah.”
These ahadith specify this, meaning that it is prohibited to prevent them at night.
Now, whether it is recommended (mustahabb) or permissible (mubah) for women to come to the congregation—there is a difference of opinion in this.
Some have said that it is permissible for a young woman, and recommended for an elderly woman.
It is also derived from the hadith that women can go out for necessity.
Imam Abu Hanifah (rahimahullah) said: “I consider it disliked (makruh) for women to come for Jumu‘ah, and an elderly woman may come for the congregation of ‘Isha and Fajr, but should not come for other prayers.” And Abu Yusuf (rahimahullah) said: “An elderly woman may come to the mosque for every prayer, and it is disliked for a young woman to come.”
Qastallani.
(Maulana Waheed uz-Zaman, may Allah have mercy on him)
The statement of Imam Abu Hanifah (rahimahullah) is not a proof due to its being contrary to hadith, as the Imam himself instructed: “Abandon my statement if it is contrary to hadith.”

483. Commentary:

➊ It was permissible, when necessary, to call out to the Messenger of Allah (sallallahu alayhi wa sallam) in a loud voice. However, without necessity, speaking loudly in his presence was a sin, an act of disrespect, and a cause of deprivation. Furthermore, this incident occurred in the early days of Islam, before the revelation of Surah al-Hujurat, in which the prohibition of calling out loudly and the warning of the nullification of deeds for doing so was revealed.

➋ "The women and children have gone to sleep." That is, the women who had come to the mosque for the congregational prayer, and with them were their small children. Or, it could mean that the women and children at home have gone to sleep, so it would be difficult to have the door opened. However, the first meaning is correct.

➌ "No one other than you performs this prayer." Because Christians and Jews do not perform the 'Isha prayer at all; only Muslims perform it. At that time, Islam had not spread beyond Madinah, or in Makkah there were only a few oppressed and subdued Muslims who did not have the courage to openly perform congregational prayer, so they would pray in secret. This sentence could also mean that, with such delay, the prayer is not performed anywhere except in the Prophet's Mosque, because in the other mosques of Madinah, people would pray early and go to sleep. In this case, "you" would refer to the worshippers of the Prophet's Mosque; in the first case, it would refer to Muslims in general. And Allah knows best.

➍ The Imam's reasoning from this hadith is not apparently clear, but his statement, "No one other than you performs this prayer," highlights the distinctiveness of this Ummah, and therefore, it is necessary to give special attention to this prayer. Waiting for the prayer is included in giving it due attention; thus, this action indicates its virtue. And Allah knows best.