as for when there is hardship upon the followers or some of them, it is not recommended; rather, it is disliked. Ahmad, may Allah have mercy on him, stated this explicitly. Al-Athram said: I said to Abu ʿAbd Allah: What is the extent of delaying the ʿIshaʾ? He said: Whatever he can delay it by, provided it does not cause hardship for the followers. The Messenger of God, peace and blessings of God be upon him, abandoned delaying the ʿIshaʾ, and the command to delay it, out of dislike for causing hardship to his nation, and the Prophet, peace and blessings of God be upon him, said: Whoever causes hardship to my nation, may God cause hardship to him (77). The delay was only reported from him once or twice, and perhaps it was due to being occupied, or to clarify (78) the end of the time. As for the rest of his times, he used to pray it, according to what Jabir narrated, sometimes at one time and sometimes at another; if he saw them gathered, he would hasten, and if he saw them slow, he would delay (79) (80). And according to what al-Nuʿman ibn Bashir narrated, he used to pray the ʿIshaʾ when the moon set on the third night (81). Thus, it is recommended for the Imam to follow the example of the Prophet, peace and blessings of God be upon him, in one of these two states, and he should not delay it in a way that causes hardship to the followers; for the Prophet, peace and blessings of God be upon him, used to command lightening the prayer out of kindness to the followers, and he said: I enter the prayer intending to lengthen it, then I hear the crying of a child, so I lighten it, disliking to cause hardship to his mother. It is agreed upon (82).