Bukhari

Hadith Commentary:
1.
In a narration of Sahih al-Bukhari, it is clarified that the two individuals were Usayd ibn Hudayr (radi Allahu anhu) and Abbad ibn Bishr (radi Allahu anhu).
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3830)
Imam al-Bukhari (rahimahullah) has established a chapter here without a title, and the statement of Allamah Ibn Rashid (rahimahullah) does not apply here, that Imam al-Bukhari’s untitled chapter is a continuation of the previous chapter, because there is no relevance between the previous chapter and this hadith.
However, there can be some connection with the chapters on mosques in that these two Companions remained in the mosque with the Messenger of Allah (sallallahu alayhi wa sallam) for a long time waiting for the prayer.
Since the night was dark and they had no arrangement for light, they faced difficulty on their return, so Allah, the Exalted, honored these two individuals by providing them with light from Himself. On this basis, a chapter can be established with the following words:
“The Virtue of Coming to the Mosque on a Dark Night,” and this hadith supports this title, that those who come to the mosques for prayer in darkness should be given the glad tidings of complete light on the Day of Resurrection.
As is mentioned in Abu Dawud.
(Sunan Abi Dawud, al-Salat, Hadith: 561)
These two Companions received light in this world, and on the Day of Resurrection, they will be granted even greater light.
(Fath al-Bari: 1/722)
Allamah Ayni (rahimahullah), as is his habit, disagrees with the explanation of Hafiz Ibn Hajar (rahimahullah).
He says that the aforementioned hadith does not indicate this title, because according to the hadith, these two individuals returned from the Messenger of Allah (sallallahu alayhi wa sallam) during a dark night, and there is no mention at all of going to the mosque.
In my view, a good explanation is that these two individuals were in the Prophet’s Mosque (Masjid Nabawi) in the company of the Messenger of Allah (sallallahu alayhi wa sallam) and were waiting for the ‘Isha prayer, and the miracle (karamah) they received was also connected to the mosque. Therefore, a link can be established with the chapters on mosques, and in this respect, it is appropriate to bring this hadith here. (‘Umdat al-Qari: 3/52)
3.
Shah Waliullah Muhaddith Dehlawi (rahimahullah) has established another connection of the aforementioned hadith with the chapters on mosques.
He states that both noble Companions (radi Allahu anhum ajma‘in) remained in the mosque with the Messenger of Allah (sallallahu alayhi wa sallam) for a long time.
In other words, they were engaged in conversation with the Messenger of Allah (sallallahu alayhi wa sallam) in the mosque, so a new subject is derived from the aforementioned hadith: that it is permissible to converse and talk in the mosque.
(Sharh Tarajim Bukhari)
In any case, according to the aforementioned hadith, participation in congregation is a beloved matter to Allah; those who, disregarding the darkness, make an effort to attend the congregation, this darkness will be transformed into complete light on the Day of Resurrection.
Also, it is understood from this that the miracles (karamat) of the friends of Allah (awliya) are true, but their manifestation depends on the permission of Allah.
And Allah knows best.

Hadith Commentary:
➊
In the first hadith, there is silence regarding the identification of the two individuals, whereas from the narration of Mu‘ammar it is understood that one of them is Usayd ibn Hudayr (radi Allahu anhu), and from the narration of Hammad it is found that the other is ‘Abbad ibn Bishr (radi Allahu anhu).
In the hadith narrated by Isma‘ili, it is mentioned that when these two companions departed from the presence of the Messenger of Allah (sallallahu alayhi wa sallam), both of them had staffs with them.
During the dark night, one of the staffs became illuminated.
When the path ahead diverged, the other’s staff also began to shine.
In this way, both of their staffs became illuminated until they reached their respective homes.
➋
This hadith establishes the virtue of these two companions.
(Fath al-Bari: 7/159)