The first view is the sound one, as will be clarified in its proper place, God willing.
Note: With regard to the Almighty’s words, “Hurry to the remembrance of Allah” (al-Jumuʿah, 62:9), the “hastening” intended here is not the rushing that the ḥadith forbids; it simply means proceeding and going. Al-Nawawī explains:
“One says saʿaytu fī such-and-such or ilā such-and-such when he goes to it and exerts effort in it. Examples include the verses, ‘That man shall have nothing but what he strives for’ (al-Najm, 53:39), ‘When he turns away, he strives throughout the land’ (al-Baqarah, 2:205), and ‘But as for him who came to you striving’ (ʿAbasa, 80:8).”
- It is permissible to insert speech between the iqāma and the actual prayer when this serves a benefit—such as instructing the worshippers to straighten the rows, as will be mentioned—or when a need arises, for
“the prayer would be called and the Prophet ﷺ would speak to a man about a need of his. The man would stand between him and the qibla while the Prophet remained standing, conversing with him. The narrator added, ‘I sometimes saw some of the people nodding off because of the length of the Prophet’s standing for him.’ Then he would begin the prayer.”
This report comes from Anas and is transmitted from him through three chains.
The first chain is via Thābit from Anas. Ahmad recorded it, saying: “ʿAbd al-Razzaq narrated to us; Maʿmar from al-Zuhrī from Thābit, from Anas.” This isnād is authentic according to the criteria of al-Bukhārī and Muslim.