Benefits of the Hadith: (O people, some of you are being driven away, so whoever prays with the people should shorten it...)

The Shaykh : It contains the anger of Allah the Mighty and Majestic when admonishing, and it contains a warning against the imam prolonging the prayer for the people, because the Messenger (peace and blessings be upon him) said: It also contains that driving people away can happen through words as well as through actions and deeds. It contains that it is obligatory to observe shortening when praying with the people, but to what extent? To what the people prefer, or to what agrees with the Sunnah? The answer is the second. The evidence for this is the statement of Anas (may Allah be pleased with him): "I never prayed behind an imam whose prayer was lighter or more complete than the prayer of the Prophet (peace and blessings be upon him)" Therefore, those who are driven away by the imam applying the Sunnah, there is no blame on the imam for their being driven away, because he did not exceed the guidance of the Prophet (peace and blessings be upon him). But if he prolongs beyond that, he is to be blamed, admonished, and advised. If he complies, that is what is required. If he does not comply, he must be removed from the mosque, because he has committed what the Messenger (peace and blessings be upon him) forbade. It also contains the permissibility of a person missing the congregational prayer due to the imam's prolonging, based on his statement: "I am indeed delayed in the dawn prayer" So the Prophet (peace and blessings be upon him) approved that for him. But we must note what was mentioned earlier: the intended meaning is prolonging that exceeds the Sunnah. If this imam prolongs in a way that exceeds the Sunnah, a person may miss the congregational prayer. Now, if he shortens in a way that compromises the Sunnah, we say the same: we say what we said about that, that he may miss it. If he compromises an obligatory element in his shortening, it is forbidden for us to pray the congregational prayer with him, even if one learns of that during the prayer. You must separate yourself and complete it alone, because you are between two things: either leaving the obligatory following, or leaving the obligatory pillar. So you are excused in leaving the congregation. In his saying "for the sake of so-and-so" regarding what prolongs for us, the use of a generic term for the known person is a cover for him, because it is possible he could say "for the sake of so-and-so" and name him by his name, but he used a generic term to cover for him. Yes, good. It also contains the reasoning for the ruling, based on his statement (peace and blessings be upon him): It also contains that what is considered is regard for the weak, not the strong, but as we said first, in a way that agrees with the Sunnah. But if an unexpected event occurs, let him shorten, because this is from the Sunnah. Let him shorten from what is customary, because this is from the Sunnah. That is, if he hears that someone has fainted, for example, or that someone has been struck by a severe cough, or something similar, let him shorten, because the Prophet (peace and blessings be upon him), when he heard the crying of a child, would shorten so that his mother would not be distressed. It also contains that there is no blame on a person for shortening the prayer out of need, based on his statement: And for that reason, I shortened the prayer of travel, because a person generally needs to travel. Yes.