Bukhari

Hadith Commentary:
1.
The permissibility of war booty (mal-e-ghanīmah) for the Messenger of Allah (sallallahu alayhi wa sallam) means “its being lawful for his ummah,” whereas for previous communities, war booty was not lawful.
The permissibility of war booty is a distinctive characteristic of the Messenger of Allah (sallallahu alayhi wa sallam).
Previously, fire would descend from the sky and consume the war booty, reducing it to ashes, as will be clarified in a forthcoming hadith.
2.
The permissibility of war booty is not for the general public, but rather for those combatants (mujahideen) who are fighting the disbelievers and polytheists on the battlefield.

Hadith Commentary:
1.
In this hadith, all the hadith scholars have considered the concept of a specific number to be unreliable, because in light of other ahadith, the unique characteristics of the Prophet (sallallahu alayhi wa sallam) are not limited to this number. Accordingly, Allamah Suyuti (rahimahullah) has mentioned countless unique characteristics in his work *Al-Khasa’is al-Kubra*, which exceed hundreds. Hafiz Ibn Hajar (rahimahullah), considering other chains of this hadith, has mentioned numerous unique characteristics. Some of them are as follows:
➊ The Prophet (sallallahu alayhi wa sallam) was granted *jawami‘ al-kalim* (comprehensive speech).
(Sahih Muslim, al-Masajid, Hadith: 1167 (523))
➋ With his advent, the office of prophethood was sealed.
(Sahih al-Bukhari, al-Manaqib, Hadith: 3535)
➌ The rows of his ummah were likened to the rows of angels.
(Sahih Muslim, al-Salat, Hadith: 968 (430))
➍ He was given the last verses of Surah al-Baqarah, which are from the treasures beneath the Throne.
(Musnad Ahmad: 5/15)
➎ He was granted the keys to the treasures of the earth.
(Sahih al-Bukhari, al-Jana’iz, Hadith: 1344)
➏ His ummah was declared the best of nations.
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3001)
➐ On the Day of Resurrection, he will be given the Pond of Kawthar and the Banner of Praise.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4964; and Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3148)
➑ His *qarin* (companion devil) was made subservient to him.
(Sahih Muslim, Sifat al-Munafiqin, Hadith: 108 (2814))
Imam Abu Sa‘id al-Naysaburi (rahimahullah) has mentioned sixty such characteristics in his work *Sharaf al-Mustafa* that are exclusive to him.
(Fath al-Bari: 1/589)

2.
In the previous nations, there was a restriction that they had to perform their prayers in their synagogues and places of worship. As mentioned in the hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said: “The people before me were required to perform their prayers in their synagogues.” (Fath al-Bari: 1/587) But for this ummah, the restriction of designated places for prayer was lifted. This is clarified in the hadith as follows: For any person of my ummah, wherever the time of prayer comes, if water is not available, he may perform *tayammum* (dry ablution) and pray. For supererogatory (nafl) prayers, it is not necessary to pray in the mosque. However, obligatory prayers should, as much as possible, be performed in the mosque. As mentioned in the hadith: Whoever hears the call to prayer and does not come to the mosque to perform the prayer, his prayer is not accepted, unless there is a valid excuse.
(Sunan Ibn Majah, al-Masajid wa’l-Jama‘at, Hadith: 793)
Allamah Khattabi (rahimahullah), while explaining this hadith, says: Indeed, the Messenger of Allah (sallallahu alayhi wa sallam) declared the entire earth a mosque, but in light of another hadith, two places are excepted from this. The Messenger (sallallahu alayhi wa sallam) said: “Except for graveyards and bathhouses, the entire earth is a mosque.”
(Sunan Abi Dawud, al-Salat, Hadith: 492 and I‘lam al-Hadith, Sharh al-Bukhari: 1/133)
Also, considering the consensus of the ummah, impure places are also excepted from this, because for the performance of prayer, the place must be pure.
(Sahih Muslim, al-Salat, Hadith: 165 (522))
Allamah Khattabi (rahimahullah), further explaining this hadith, says that the word “earth” (*ard*) in this hadith is general, whose explanation is given in another hadith, that by “earth” is meant its soil. The Messenger of Allah (sallallahu alayhi wa sallam) said: “The entire earth has been made a mosque for us, and if we do not find water, its soil has been made a means of purification for us.”
(I‘lam al-Hadith, Sharh al-Bukhari: 1/334)
From this it is understood that *tayammum* can only be performed with the soil of the earth; it is not permissible to perform *tayammum* with other elements of the earth.
(Sahih Ibn Khuzaymah: 1/132)
Hafiz Ibn Hajar (rahimahullah) says that some have objected to the view that only soil is valid for *tayammum* based on the word “turba” (soil) in the hadith of Muslim, arguing that it is not correct to take “turba” as meaning only soil. However, this is not correct, because in one narration the word “turab” is explicitly mentioned, which means soil. “Thus, the Prophetic statement is: ‘Soil has been made a means of purification for me.’” (Fath al-Bari: 1/568)
In addition, in a hadith narrated from Ali (radi Allahu anhu), the word “turab” is also mentioned, which has been reported by Imam Ahmad (rahimahullah) and Imam Bayhaqi (rahimahullah).
Note:
The explanation of other unique characteristics of the Prophet (sallallahu alayhi wa sallam) mentioned in the hadith will be given in Kitab al-Jihad, Hadith 3122.

Hadith Commentary:
➊
This hadith has already been mentioned earlier (under Hadith: 335).
Hafiz Ibn Hajar rahimahullah has specified the purpose of mentioning it here in the following words: In several previous chapters, the dislike (karahah) of performing prayer in various places has been mentioned, but that is not for prohibition (tahrim), because the generality of the statement, “The entire surface of the earth has been made a place of prostration for me,” demands that every part of this earth has the capacity to become a place of prostration or a mosque can be built there. It is also possible that the previously mentioned dislike is for prohibition, and this portion of Jabir’s hadith is an exception to that, meaning that the entire surface of the earth, except for graveyards, has the capacity to become a place of prostration.
The second possibility is more likely, because the Messenger of Allah sallallahu alayhi wa sallam forbade performing prayer in graveyards, and his prohibitive command is for prohibition (tahrim), unless there is some contextual evidence to interpret it as disliked but not forbidden (makruh tanzihi).
Here, there is no such contextual evidence, so according to us, performing prayer in graveyards and shrines will be excluded from the generality of Jabir’s hadith, meaning that apart from shrines and graveyards, the rest of the earth has the capacity to become a place of prostration.
And Allah knows best.

➋
The explanation of this hadith has already been given under Hadith 335. There is no doubt that the aforementioned are among your (the Prophet’s) sallallahu alayhi wa sallam special characteristics, due to which you are distinguished from all the other Prophets alayhimussalam. Furthermore, your awe and majesty were such that even the greatest kings and their most powerful governments would tremble upon hearing your name.
Even now, the enemies of the Messenger and the opponents of the hadith of the Messenger meet the same fate: they cannot stand before the people of truth in any field, rather, they die a humiliating death.
Just as Ghulam Ahmad Qadiani and Ghulam Ahmad Parwez, etc., died disgraced and humiliated.

432. Commentary:

➊ For the complete discussion on performing dry ablution (tayammum) with earth, refer to the introduction of the Book of Ritual Bath (ghusl) and Dry Ablution (tayammum).

➋ “Awe for a distance of one month’s journey” means that all your enemies will be overawed by you even while being at a distance of a month’s journey from you. This same distinction has been granted to your ummah, provided that they adhere to the Shariah.

➌ The entire earth has been made a place of prayer except for those locations which have been excluded due to impurity or some other reasons. In some hadiths, these have been explicitly mentioned.

➍ By intercession (shafa‘ah) is meant the Greatest Intercession (shafa‘at kubra) which you will perform for all the communities, and which has been described as the “Praised Station” (maqam mahmud). Otherwise, others will also intercede.

737. Commentary: This narration is general. The previous narration is specific, therefore this general (narration) will be specified by that (specific narration). Just as prayer is prohibited on impure ground, in graveyards, and in slaughterhouses, likewise it is also prohibited in camel enclosures.

Lexical Explanation:
«بَابُ التَّيَمُّمِ» The literal meaning of tayammum is: to intend or to purpose. In the legal (shar‘i) terminology, tayammum refers to the intention to use pure earth for wiping the face and hands in order to make acts such as prayer permissible.
«أُعْطِيتُ» "Have been given to me," meaning Allah Ta‘ala has granted them to me.
«خَمْسًا» Five distinguishing features and characteristics.
«نُصِرْتُ» "I have been helped," is in the passive voice.
«بِالرُّعْبِ» The "ra" has a dammah and the "ayn" is sukun. It means fear.
«مَسِيرَةَ شَهْرٍ» My awe and dominance fall upon my enemy from a distance and journey of a month. This is the first distinction among the five distinguishing features, and the second is the distinction of «جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا». This was not given to anyone except the Prophet sallallahu alayhi wa sallam, because before this, the Jews and Christians could only perform their prayers in their synagogues and places of worship.
«‍‌وَطَهُورًا» The "ta" has a fathah, meaning a means of purification (taharah) and removal of major ritual impurity (janabah) and filth. In this way, the opportunity to perform prayer has been facilitated.
«أَدْرَكَتْهُ» Its time arrives, meaning the time for prayer comes.
«فَلْيُصَلِّ» Then he should perform the prayer, even if he does not find a mosque or water is not available.
«وَذَكَرَ» Meaning that Sayyiduna Jabir radi Allahu anhu or the narrator narrated the rest of the hadith.

Benefits and Issues:
➊ In this hadith, the author has specifically mentioned two of the distinguishing features and characteristics granted to you, and the remaining three are: the making lawful of war booty (ghanimah), meaning that the wealth acquired by the Muslim armies from the enemy during war has been made lawful for you and your ummah. Also, the major intercession (shafa‘ah kubra) will be performed by you alone; this distinction is also unique to you, so that on the Day of Resurrection, people may find relief, comfort, and ease from its hardship. And you have been sent as a Prophet to all the humans and jinn on the face of the earth.
➋ The author rahimahullah has omitted the last three distinctions here and has sufficed with mentioning those that pertain to purification (taharah) and prayer.
➌ In the absence of water, Islamic law has provided the facility of tayammum, thus creating great ease for the Muslim ummah. Tayammum is permissible with earth (soil), but regarding whether it is permissible with other substances that come from the earth, there is a difference of opinion among the jurists (fuqaha). The precaution is that if there is dust or soil on things that come from the earth, then tayammum is permissible; otherwise, it is not.