Bukhari

Hadith Commentary:
1.
In this narration, only the emission of wind accompanied by sound has been considered an act that nullifies ablution (hadath).
It appears that this hadith is concise.
Earlier, in Hadith number: 135, it has been clarified that hadath can occur in both cases:
With sound as well as without sound.
Since the mention was of prayer and the mosque, and in prayer most often this type of hadath occurs, therefore Abu Hurairah radi Allahu anhu mentioned only that which is more likely to happen in this situation.
Previously, external impurity was mentioned; now internal impurity is being described. Since the question was related to waiting for prayer in the mosque, the answer was also given specifically, and only that nullifier of ablution was mentioned which could actually occur; hypothetical possibilities were not addressed.
(Fath al-Bari: 1/370)
2.
From other chains of this hadith, it is known that for such a person, the angels continue to supplicate for mercy and forgiveness as long as he does not become a cause of harm to anyone else in the mosque.
(Sahih al-Bukhari, al-Salat, Hadith: 477)
The following benefits are derived from this hadith:
(a)
The virtue of waiting for prayer is established, because waiting for worship is also counted as worship.
(b)
One who is engaged in the means of prayer is also considered among those who pray.
(c)
This virtue is for the person who is not without ablution, regardless of the reason for the nullification of his ablution.
(d)
Waiting for prayer is considered part of the prayer itself. This means that he receives the reward of prayer, because one who is in prayer is prohibited from conversing with others, whereas there is no such restriction on one who is waiting.
('Umdat al-Qari: 2/507)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has mentioned two things in this chapter heading:
• The honor of the mosques
• The virtue of sitting while waiting for the prayer

The one who sits waiting for the prayer is entitled to the same reward as that of performing the prayer itself, but with the condition that he does not lose his ablution (wudu) and does not cause harm to anyone, and that nothing other than the prayer prevents him from returning home.

If he stays in the mosque for any purpose other than the prayer, or if he combines another intention with the intention of waiting for the prayer, then he will not be entitled to the aforementioned reward.

(2)
If someone leaves the mosque but remains concerned with returning to the mosque to perform another prayer, he too will not receive the aforementioned reward. However, such a person will attain a different kind of reward, which will be mentioned in the upcoming hadith.

It is likely that Imam Bukhari rahimahullah has mentioned this hadith here with this very objective in mind.

(Fath al-Bari: 2/186)

1:
From this hadith, the virtue of sitting in the mosque while waiting for the prayer is evident.
Additionally, it is also understood from this that committing hadath (minor ritual impurity) in the mosque becomes a cause for being deprived of the angels’ seeking forgiveness.

471. Commentary:
➊ The hadiths regarding sitting after the prayer and their virtues are applied in a general sense: whether a person is waiting for the obligatory (fard) prayer after the sunnah prayers, or sitting after the obligatory prayers for the sunnah prayers, or waiting for the next prayer, or engaged in remembrance (dhikr) and supplications. Insha Allah, he will not be deprived of this virtue. A Muslim should leave idle and useless gatherings and activities and instead choose the gathering of the mosque.

➋ «فساء» refers to “the emission of wind without sound,” and «ضراط» says, “the emission of wind with sound.” In Urdu, these are called “phuski” (silent emission) and “goz” or “paad maarna” (emission with sound).

470. Commentary:
That is, staying in the mosque should be solely for prayer and remembrance (adhkar), and not for any other purpose.

Hadith Authentication:
[وأخرجه البخاري 659، ومسلم 275/649 بعد ح661، من حديث مالك به]

Jurisprudential Points:
➊ Waiting for the prayer is a deed of great reward and virtue.
➋ Obligatory prayer should be performed in the mosque.
➌ Also see the upcoming al-Muwatta hadith: 330, and the previous hadith: 134.
➍ Abu Bakr ibn Abdur-Rahman rahimahullah used to say: Whoever goes to the mosque in the morning or evening solely to seek knowledge or to attain goodness, then returns home, his example is like that of a mujahid who returns home with spoils of war. [الموطأ 1/161 ح383، وسنده صحيح]