6- Whoever cherishes Allah’s attributes and savors the sweetness of addressing Him by them, Allah in turn loves him, for recompense corresponds to the deed.
7- Informing the supreme ruler of an emir’s or official’s conduct with the aim of rectification is neither tale-bearing nor slander.

Hadith 6
Jābir (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said to Muʿādh:
“If only you would lead the prayer with Sabbiḥ isma rabbika al-aʿlā (Glorify the Name of your Lord, the Most High), Ash-Shams wa Ḍuḥāhā (By the Sun and its morning brightness), and Al-Layl idhā yaghshā (By the night when it enshrouds), for behind you pray the elderly, the weak, and those who have pressing needs.”

Overall meaning:
When the Prophet ﷺ learned that Muʿādh prolonged the recitation when he served as imam for his people, he directed him to shorten it and suggested three mid-length surahs of al-mufaṣṣal—Sabbiḥ isma rabbika al-aʿlā, Ash-Shams wa Ḍuḥāhā, and Al-Layl idhā yaghshā. Those who follow the imam may include elderly worshippers, frail individuals, and people who have urgent concerns, all of whom find lengthy recitation burdensome. Kindness toward them is therefore appropriate, and taking them into account by shortening the prayer is recommended. If, however, a person prays alone, he may make his recitation as long as he wishes.

Legal rulings derived from the hadith:
1- A moderate recitation in prayer consists of the surahs mentioned in the hadith and others of comparable length.
2- It is recommended for the imam to consider the weak by lightening the prayer when they are praying behind him.
3- Governing people with gentleness and leniency is the prudent policy that endears them to their leaders and officials.
4- The Prophet’s ﷺ excellent pedagogy and graciousness are evident, for he addressed Muʿādh in the form of a suggestion rather than a rebuke.
5- His ﷺ compassion for his community, especially its weak members and those with needs, is manifest.