Nasai

780. Commentary:

➊ It is established that if there is some deficiency in the imam, the prayer of the followers (muqtadis) will still be valid. The question of the imam’s shortcomings or excesses will be directed at him; therefore, one should not refuse to pray behind any imam merely on the basis that he has such-and-such deficiency or flaw. The only One free from all defects is the Exalted Essence of Allah Ta’ala.

➋ If one has already performed the prayer on time, and then, in order to attain the virtue of congregation (jama‘ah) or to avoid discord (fitnah), one has to pray again, then the second prayer will be considered supererogatory (nafl), while the obligatory (fard) prayer will be the first one. For further details regarding the leadership (imamat) of an oppressor or open sinner (fasiq), see the introduction of this very book.

800. Commentary:

➊ This narration is contrary to the numerous authentic narrations in which it is mentioned that two followers (muqtadis) should stand behind the imam. Therefore, this narration is abrogated, meaning that in the beginning the Prophet sallallahu alayhi wa sallam did so, then abandoned it, as is the position of Imam Shafi’i rahimahullah and others. Or it may be that Ibn Mas’ud radi Allahu anhu forgot, as he was human and forgetfulness is inherent to mankind. This is also supported by other indications, such as his performing tatbeeq in bowing (ruku‘)—that is, instead of placing both hands on both knees, interlacing the fingers of one hand into the other and placing them between the knees, etc. In any case, whatever the reality, in the beginning this was only the position of Ibn Mas’ud and his two companions. All the other Companions and the great Imams, in light of numerous hadiths, hold the view that when there are three people, one should stand ahead as the imam for leading the prayer. And this is the truth. There is consensus upon this. For details of the hadiths and reports, see [ذخیرة العقبیٰ شرح سنن النسائي : 84-80/10].

(2) Some have declared this hadith weak in its chain due to Harun ibn ‘Antarah, but this position is not correct. According to them, this is the personal action of Ibn Mas’ud radi Allahu anhu, which is contrary to the marfu‘ (attributed to the Prophet) hadiths, and therefore not a proof. But the correct view is that this hadith is valid as marfu‘, and according to the majority, Harun is trustworthy (thiqah). In short, this hadith is no longer actionable. For further details, see: [صحیح سنن أبي داود (مفصل) للألباني رقم الحدیث : 626]

Hadith Commentary: Benefits and Issues:
(1)
Purification and cleanliness have been declared as half of faith, because the purity and sincerity of the heart are the foundation upon which outward obedience and submission depend. If the heart is not pure and clean, then righteous deeds cannot be produced. Thus, purification is related to the inner self, while the rest of the deeds pertain to the outward. In this sense, it constitutes half: half is inward and half is outward, or the term “half” or “portion” is used to emphasize the importance of purification and cleanliness. The purpose is to show that purification is a special component of faith and an important and necessary branch of it.

Shah Waliullah rahimahullah, in his unparalleled book Hujjatullah al-Balighah, has considered the foundation and basis of religion and Shariah to be four things, and has included all other guidance and rulings under them. He states: “The highway of success and salvation to which the Prophets alayhimussalam invited, although it has many chapters and under each chapter are hundreds of thousands of rulings, yet despite their immense abundance, they all fall under these four fundamental headings:
(1) Purification (taharah).
(2) Humility (ikhbat).
(3) Generosity (samahah).
(4) Justice (adalat).”
Then Shah Sahib rahimahullah has explained the most delightful reality and details of each, which are worthy of study. (Hujjatullah al-Balighah: 1/53, 54)

(2)
AL-HAMDU LILLAH: Fills the scale. This indicates the existence of deeds and the scale of deeds, that righteous deeds have existence and weight, on the basis of which they will be weighed. The purpose of saying “al-hamdu lillah” is to express and acknowledge this certainty and reality, that all perfections and all those qualities for which anyone deserves praise and commendation, are found only in the Being of Allah Ta’ala. Therefore, the real praise and commendation is for Him. The weight of this certainty and testimony is so great that it fills the scale of deeds.

(3)
SUBHANALLAH: The purpose of saying “subhanallah” is to bear witness to the certainty and reality that the sacred Being of Allah Ta’ala is pure and free from every defect and shortcoming, and is above and free from everything that is contrary to His divine majesty. And the acknowledgment and affirmation of Allah Ta’ala’s glorification and praise is of such a high rank that it fills the heavens and the earth.

(4)
AS-SALATU NOORUN: Prayer (salat) is a light, whose effect is that a person is able to see the right path, and he walks in the world avoiding all kinds of indecencies and evil deeds. This has been stated in the Noble Qur’an as follows: “Indeed, prayer restrains from indecency and evil, and the remembrance of Allah is the greatest (thing).” (Surah al-Ankabut: 45) And in the Hereafter, the manifestation of the light of prayer will be such that it will become light and illumination for the worshipper in the darknesses of that place.

(5)
AS-SADAQATU BURHANUN: Charity (sadaqah) and alms (given for the sake of attaining Allah Ta’ala’s pleasure and approval) are a proof and evidence of a person being a Muslim and a believer. If there is no faith in the heart, then it is not easy to give away one’s earnings in charity for the sake of the Hereafter. And this refers to that charity which is not given for show, ostentation, or to display one’s greatness.

(6)
AS-SABRU DIYAUN: Patience (sabr) is light and illumination, meaning to suppress the desires of the self under the command of Allah Ta’ala and to endure all kinds of bitterness and unpleasantness in the path of religion is the result of this patience. Without its light and illumination, a person can neither obey nor refrain from sin and disobedience, nor can he stop himself from panic and restlessness in times of hardship and ease. Adherence to religion depends on this quality.

(7)
AL-QUR’ANU HUJJATUN LAKA AW ‘ALAYKA: The Qur’an is an argument and proof either for you or against you. If you made the Qur’an your guiding light and conducted all your affairs and matters of life in its light, then it will be an argument and proof in your favor. If your way of life was contrary to it, and you neglected its following and obedience, then its testimony and witness will be against you.

(8)
KULLU AN-NASI YAGHDU: That every person, no matter in what state or occupation he is living his life, every person’s life is a continuous trade and bargaining, and his life’s capital is his merchandise. If he is spending his life in servitude to Allah and seeking His pleasure, then he has gained the utmost profit from the capital of life and has earned the best for himself, thus providing the means for his salvation, saving himself from Allah’s wrath and displeasure and from Hellfire. On the contrary, if a person has lived a life of self-indulgence and forgetfulness of Allah, then he has destroyed and ruined his life’s capital, thus becoming deserving of Allah Ta’ala’s wrath and displeasure and preparing for himself the means to enter Hell.

432. Commentary:
In both of the aforementioned hadiths, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned a particularly important matter regarding the days of tribulation: “performing the prayer (salah) outside of its prescribed time.” To abandon it altogether is an even greater injustice. The Prophet (sallallahu alayhi wa sallam) did not mention other forms of oppression and injustice by rulers, which could relate to wealth or honor. From this, it is understood that for a Muslim, nothing in Allah’s religion holds greater importance than prayer (salah). May Allah, the Exalted, grant Muslims the recognition of the true religion and the ability to fulfill its rights.

Benefits and Issues:

➊
The phrase "perhaps you will find such people" means that in the future, such people will exist who will perform the prayer (salah) with undue delay. And it is quite possible that at that time, the noble Companions (radi Allahu anhum ajma'in) will also be present. Indeed, this is what happened: in the presence of the noble Companions (radi Allahu anhum ajma'in), some rulers adopted the habit of performing the prayer late.

➋
Collectivity (ijtima'iyyat) holds such importance in Islam that even if the rulers lead the prayer at an improper time, the congregational prayer (salah in jama'ah) should still be maintained. However, it remains necessary to inform the imams and rulers of the correct legal (shar'i) ruling and to encourage them to act upon it.

➌
The earliest time for prayer (awwal waqt) is also of great importance; therefore, one should perform the prayer at its earliest time at home. However, if the prayer times in the mosque are determined by the consultation of the Muslims without interference from the rulers, then it is necessary to perform the prayer at its earliest time in the mosque.

➍
From the phrase "consider it as voluntary (nafl)," some scholars have understood that a prayer performed at its earliest time without congregation is considered voluntary (nafl). However, the correct view is that the prayer performed at its earliest time is the actual obligatory (fard) prayer. The prayer performed later in congregation brings additional reward, as is explicitly mentioned in Hadith 1257. The prayer performed with those imams who delay the prayer will be considered voluntary (nafl), meaning it will be a means of further reward.