Abu Dawud

Hadith Commentary:
➊
Here, "hadath" refers to minor impurity (being without ablution [wudu]), not major impurity, i.e., not janabah (state of major ritual impurity) and the like. In the mentioned narration, Abu Hurairah (radi Allahu anhu) has taken "hadath" in this sense. ( ) Some have said that here the general meaning is intended, i.e., unless he does something troublesome there. Thus, this meaning is supported by a hadith in Sahih Muslim, whose words are: "As long as he does not become without ablution, as long as he does not cause harm to anyone." (Sahih Muslim, al-Masajid, Hadith: 506 (649)) However, from the narrations it is understood that what is meant is the expulsion of wind (passing gas), which causes harm to others, as in a narration of Sahih al-Bukhari: "Until he causes harm to another through hadath." (Sahih al-Bukhari, al-Salat, Hadith: 477)

➋
This virtue is for every person who, after performing prayer, remains seated in the mosque waiting for the next prayer, and does not go home. Therefore, "musalli" (the one praying) does not refer only to the place of prostration, but to the entire mosque. As in another hadith, it is stated that a person remains in prayer as long as he is waiting for the next prayer; thus, there is no contradiction between the two hadiths. (Fath al-Bari: 1/697) Hafiz Ibn Hajar (rahimahullah) has written that expelling wind (passing gas) in the mosque is more serious than spitting, because the expiation for spitting in the mosque has been mentioned—that it should be buried. But there is no expiation for this (passing wind), rather, he is deprived of the angels’ supplication for mercy. (Fath al-Bari: 1/697) However, this grave offense will be considered as such only when "hadath" refers to the commission of a sin or innovation (bid‘ah); otherwise, it is not correct to consider it a grave offense, even though by this act the person does not receive the supplication of the angels. In any case, this act in the mosque is certainly contrary to what is preferable (khilaf awla), but it is not forbidden (haram) or unlawful (najā’iz). And Allah knows best.

Hadith Commentary:
From this, it is established that the angels make righteous supplications (duas).

Hadith Commentary:
1.
From this hadith, it is understood that the angels are affected upon witnessing good deeds and, being pleased, they abundantly supplicate for the one performing the good deed. When the sequence of good deeds comes to an end, their supplications also cease accordingly.

2.
Imam Bukhari rahimahullah also intends to establish that angels are not such creatures who lack perception and consciousness; rather, they are beings endowed with intellect and awareness.

734. Commentary: Sitting in the mosque should be for the purpose of remembrance (dhikr) or for waiting for the next prayer; in both cases, one should be in a state of ablution (wudu). Remaining in the mosque without ablution is not a cause of greater virtue, because in this state a person is deprived of the supplication (du'a) of the angels, which is a deprivation of a virtue.

Commentary:
(1)
One should go to the mosque well before the congregation stands for prayer, so that the Sunnah and supererogatory (nafl) prayers can be performed, or so that reward can be attained through remembrance (dhikr) and recitation (tilawah).

(2)
Sitting while waiting for the obligatory (fard) prayer earns a reward equal to that of the prayer itself. The remembrance (dhikr) performed and the supererogatory (nafl) prayers recited during this period become a cause for additional reward.

(3)
After performing the obligatory (fard) prayer, remaining seated in the same place and engaging in the prescribed (masnun) supplications and litanies (awrad wa waza’if) is a deed of great reward and merit.

(4)
Remaining in a state of ablution (wudu) is a cause of reward and virtue.

(5)
Just as a human being is troubled by unpleasant odors, the angels are also distressed by them; therefore, after an odor arises, the angels cease to supplicate on behalf of the worshipper.

(6)
The meaning of “as long as he does not cause harm” has also been explained as: one should not harm any worshipper by uttering inappropriate words. The odor resulting from losing ablution (wudu) also troubles the worshippers; perhaps this is what is meant. And Allah knows best.