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| 2 Bukhari hadiths

634
It was narrated from ‘Awn ibn Abi Juhayfah, from his father, that he saw Bilal giving the call to prayer. [He said:] I started watching his mouth as he turned this way and that, this way and that, reciting the adhan..

Commentary : The adhan has been prescribed to alert the people to the beginning of the time for prayer. In order to serve that purpose, the mu’adhdhin should have a loud voice, so that his voice will reach the largest possible number of people.
In this hadith, Abu Juhayfah, Wahb ibn ‘Abdillah al-Suwa’i (may Allah be pleased with him) narrates that he saw Bilal ibn Rabah (may Allah be pleased with him) as he was giving the adhan. He saw him turning right and left as he was giving the call to prayer. According to a report narrated by Muslim, he said: I started watching his mouth as he turned this way and that – meaning, right and left – saying, Hayya ‘ala al-salah, hayya ‘ala al-falah. This indicates that the turning referred to in the hadith should only be done when reciting these two phrases; so the mu’adhdhin should turn to his right when saying “Hayya ‘ala al-salah” and to his left when saying “Hayya ‘ala al-falah.” The purpose of turning right and left is to make the voice reach as far as possible, so that the people can hear him.
This hadith indicates that it is prescribed to turn right and left when giving the call to prayer, whilst saying “Hayya ‘ala al-salah” and “hayya ‘ala al-falah.”.

635
It was narrated that Abu Qatadah said: Whilst we were praying with the Prophet (blessings and peace of Allah be upon him), he heard the sound of people coming in. When he finished the prayer, he said: What was that noise? They said: We were rushing to pray. He said: “Do not do that. When you come to prayer, come in a calm and dignified manner, then whatever you catch up with pray, and whatever you miss, make it up.”.

Commentary : Because prayer is a meeting between a person and his Lord, it is appropriate for him to prepare himself for that meeting, and to observe proper etiquette with Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) taught his ummah a great deal about this etiquette, including what is mentioned in this hadith. When the Prophet (blessings and peace of Allah be upon him) heard the sound of people coming in – meaning the sound of their movements and words – whilst he was praying in congregation, he asked them, after he had finished his prayer, about the reason for this movement and noise. They said: We were rushing to catch up with the prayer. The Prophet (blessings and peace of Allah be upon him) told them not to rush like that, and advised them to behave in the calm and dignified manner that is required when coming to prayer; he instructed them to be quiet and unhurried, then whatever you catch up with of his prayer, pray it with him, and whatever you miss of his prayer, make it up after the imam says the salaam. Thus you will attain the reward of having prayed in congregation, so there is no need to rush.
This hadith urges the Muslim to be calm and dignified when coming to prayer..

642
It was narrated that Anas ibn Malik said: The iqamah for prayer was given when the Prophet (blessings and peace of Allah be upon him) was conversing with a man in a corner of the mosque, and he did not get up to pray until the people had fallen asleep..

Commentary : Prayer is a connection between a person and his Lord, hence he should make sure that there is nothing in his mind or heart to distract him before he starts to pray, because that will help him to focus on his prayer with proper humility (khushu‘).
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the iqamah for prayer was given whilst the Prophet (blessings and peace of Allah be upon him) was talking to a man and having a private conversation with him in a corner of the mosque. The prayer in question was ‘Isha’, as is stated clearly in a report narrated by Muslim. He spoke to him for such a long time that he did not get up to pray until after those who were present in the mosque had fallen asleep, because he (blessings and peace of Allah be upon him) spoke to that man for so long. Perhaps the conversation was about some religious matter that was urgent and important, otherwise he would not have delayed the prayer for so long that the people fell asleep after such a lengthy wait.
This hadith indicates that it is permissible to give precedence to urgent and important matters, concerning which there is the fear that not doing so may lead to harm, or one could be distracted by them if prayer is offered at the beginning of its time.
It indicates that it is permissible to talk after the iqamah for prayer has been given, and before starting to pray.
It indicates that it is permissible to separate the iqamah and prayer in cases of necessity.
It indicates that it is permissible for two people to converse privately in the presence of a group of others..

644
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, I thought of issuing orders that firewood be collected and brought, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer, then I would go to some men and burn their houses down with them inside. By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.”.

Commentary : Prayer in congregation is one of the practices and rituals of Islam. The Prophet (blessings and peace of Allah be upon him) enjoined it and warned against neglecting it and being heedless concerning it. In this hadith, there is a stern warning and threat from the Prophet (blessings and peace of Allah be upon him) to the one who stays away from prayer in congregation with no excuse. The Prophet (blessings and peace of Allah be upon him) swore an oath, saying: “By the One in Whose hand is my soul.” This is an oath by which the Messenger of Allah (blessings and peace of Allah be upon him) often swore. What it means is: By Allah, in Whose hand is my soul; this is an affirmation of the divine attribute of the hand, in a manner that is befitting to Allah’s majesty. The Prophet (blessings and peace of Allah be upon him) swore this oath, saying: “I thought of issuing orders that firewood be collected” – that is, I was about to issue orders that firewood – which is dry material from crops and trees – be collected, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer; then I would not join the prayer in congregation, doing something different to my instruction to pray. I would go to some people who have stopped praying in congregation and have been praying in their houses, and burn their houses down with them inside. Then the Prophet (blessings and peace of Allah be upon him) swore the same oath again, for emphasis, saying: “By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.” The word translated here as a bone refers to a bone on which there is a little meat left. What is meant is that the Prophet (blessings and peace of Allah be upon him) was swearing that if those people who stayed away from prayer in congregation with no excuse knew that, if they attended the prayer, they would find some worldly benefit, such as food for example, even if that worldly benefit was of very little significance, they would attend and join the worshippers, because all they cared about was worldly benefit, and they did not care about what would benefit them in the hereafter.
This hadith emphasizes the importance of praying in congregation, and warns against missing it with no excuse.
It indicates that it is permissible for one who is of lower standing to lead the prayer in the presence of one who is of higher standing, if that serves a purpose..

645
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered on one’s own.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) urged the Muslims to pray in congregation, because of the great virtue that there is in doing so. He spoke of its virtue in many hadiths, including this hadith in which he (blessings and peace of Allah be upon him) explained the difference between the reward of praying in congregation and the reward of praying on one’s own; praying in congregation is twenty-seven times better than praying on one’s own, so the one who prays in congregation attains the reward of the one who prays on his own, plus a twenty-sevenfold reward. This meaning is indicated by what is mentioned in a report narrated by Muslim from Abu Hurayrah: “Prayer in congregation is equivalent to twenty-five prayers offered on one’s own.” Muslim also narrated: “One prayer offered with the imam is better than twenty-five prayers offered on one’s own.” With regard to the difference of numbers mentioned in the reports, twenty-seven and twenty-five, this difference may be due to differences in the situation of each individual worshipper and the way he performs the prayer. Thus one of them may attain a twenty-fivefold reward, and others may attain a twenty-sevenfold reward, depending on how well they pray, the extent to which they do the movements properly and show proper focus and humility (khushu‘), the number of people present in the congregation and their virtues, the virtue of the location, and other matters.
The salaf or early generations (may Allah be pleased with them) did not stay away from prayer in congregation, and they were keen to do it. One of them – as is narrated in Sahih Muslim from Ibn Mas‘ud (may Allah be pleased with him) would be brought to attend the prayer in congregation leaning on two men, having to be supported by them because of his feebleness and weakness, because of what he knew of the virtue of praying in congregation and hoping to attain the reward thereof.
This hadith urges the Muslim to pray in congregation and highlights the virtue of doing so..