Bukhari

Hadith Footnote:
In the hadith, the word "talaghthoonaha" appears; this word is derived from "lagheeth." "Lagheeth" refers to food in which barley is mixed, that is, you eat whatever is available as it comes. Or it may be the word "targhoonaha," which is derived from "raghath." The Arabs say "raghatha al-jadi ummahu," meaning the kid (young goat) has suckled its mother’s milk.

Hadith Commentary:
➊
Abu Hurairah radi Allahu anhu has used different words regarding the treasures:
(tantathiloonaha)
Hadith:
(2977) (tantaqiloonaha) (Hadith: 6998)
The purpose of all these words is the same: that you are extracting and using these treasures. By "treasures" is meant those conquests which the Muslims received after the Messenger of Allah sallallahu alayhi wa sallam.
Countless spoils of war came into their hands, and treasures of gold, silver, and jewels fell into their possession.
(Fath al-Bari: 13/304)
➋
Imam Bukhari rahimahullah has explained the meaning of "jawami‘ al-kalim" (comprehensive speech) in these words: that many matters which were written in the books before the Messenger of Allah sallallahu alayhi wa sallam, Allah Ta‘ala gathered them into a few words or matters.
(Sahih al-Bukhari, Kitab al-Ta‘bir, Hadith: 7013)

Hadith Commentary:
1.
The scholars of dream interpretation have said that seeing keys in a dream is an indication of wealth, honor, and dominance.
Whoever sees that he is opening a door with a key, he will succeed in fulfilling his need with the help of a ruler.
If he sees keys in his hand, he will attain great dominance.
(Fath al-Bari: 12/501)
If it is the key to Paradise, then he will have dominance in religion or will perform good deeds.
Or he will find a treasure.
Or he will receive lawful wealth as inheritance. If he sees the key to the Ka‘bah, he will become a king, ruler, or gatekeeper.
2.
‘Allamah Kirmani has said that another interpretation of seeing a key is that if he opens a door with it, then whatever supplication he makes will be granted acceptance.
(‘Umdat al-Qari: 16/294)

Hadith Commentary:
Abu Hurairah (radi Allahu anhu) said that the Messenger of Allah (sallallahu alayhi wa sallam) has (gone to his Lord).
And (the treasures whose keys he possessed), you are now extracting them.
In this dream, the Messenger of Allah (sallallahu alayhi wa sallam) was given the glad tidings that, through his Ummah, the great empires of the world would be conquered and their treasures would come under their possession.
Accordingly, later on, the Muslims witnessed the fulfillment and interpretation of this dream, as the two greatest empires of the world, Persia and Rome, were conquered by the Muslims. Abu Hurairah (radi Allahu anhu) also alludes to this, that the Messenger of Allah (sallallahu alayhi wa sallam) completed his mission and joined Allah the Exalted, but those treasures are now in your hands.
In the aforementioned narration, the mention of a journey of one month is not present.
However, in the narration of Jabir (radi Allahu anhu), which Imam Bukhari (rahimahullah) has recorded in the Book of Tayammum, this is explicitly mentioned.

Hadith Commentary:
➊
Not only is the attainment of awe (ru‘b) intended, but also that which results from awe, i.e., success over the enemy, is what is meant. In this narration, the mention of a distance of one month’s journey is not present; however, in the narration of Jabir (radi Allahu anhu), this is explicitly stated.

➋
The meaning of the keys to the treasures is that Rasulullah (sallallahu alayhi wa sallam) was given the glad tidings that, through his Ummah, the great empires of the world would be conquered and they would become the owners of their treasures. Accordingly, after the passing of Rasulullah (sallallahu alayhi wa sallam), the Muslims witnessed the complete fulfillment of this vision: the two greatest empires of the world, Persia and Rome, were conquered by the Muslims and their treasures came into their possession.

And it is also possible that what is meant are the mines of gold and silver, i.e., soon those cities will be conquered in which there are mines of gold and silver.

And Allah knows best.

Hadith Commentary:
In some manuscripts, it is written as "tantaqiloonaha," in others as "tantatiloonaha," and in some as "tantafaloonaha." Therefore, these three translations have been written in order. In the Islamic conquests, the extent of treasures that the Muslims obtained—this prophecy was fulfilled word for word. (Wahidi)

Hadith Commentary:
Vocabulary of the Hadith:
TANTATHILUNAHĀ:
You are extracting those treasures.

Benefits and Issues:
( "I have been given the keys to the treasures of the earth")
Through this dream, Rasulullah sallallahu alayhi wa sallam was given the glad tidings that, at the hands of his ummah, the great empires of the world would be brought low and their treasures would fall into their hands. The interpretation of this dream was fulfilled at the hands of the Rightly Guided Caliphs (khulafa’ rashidun): the Muslims witnessed that the two superpowers of that era were humbled before the Muslims, and the treasures of Rome and Persia came into the use of the Muslims. Abu Hurairah radi Allahu anhu alluded to this.

Hadith Commentary: Benefits and Issues: (1)
Jawami‘ al-Kalim:
This refers to such words and expressions that are extremely concise, eloquent, and articulate, yet they contain a world of meanings within them—as if an ocean has been confined within a jug. By this, the Noble Qur’an is meant.

(2)
Nusirtu bi’l-ru‘b:
You would be at a great distance from the enemy, and when the enemy became aware of your (sallallahu alayhi wa sallam) intention and preparation to attack, awe of you (sallallahu alayhi wa sallam) would descend upon them from afar, and their hearts would tremble out of fear and apprehension of you (sallallahu alayhi wa sallam).

(3)
Uhillat liya al-ghanā’im:
When the previous communities and prophets would go out in the path of Allah for jihad, and after prevailing over the enemy would take possession of their wealth and belongings, they were not permitted to use it for themselves.
Rather, a fire would descend from the sky and consume it, and if anyone had committed treachery in it, the fire would not consume the spoils of war.

(4)
The prophethood and messengership of you (sallallahu alayhi wa sallam) is universal and for all time until the Day of Judgment; therefore, there remains no need for any other messenger.
For this reason, the chain of prophethood has been concluded with you (sallallahu alayhi wa sallam), and you (sallallahu alayhi wa sallam) are the last Prophet. After you (sallallahu alayhi wa sallam), there is no possibility of any prophet coming.
‘Isa (alayhis salam) will come as a sign and indication of the nearness of the Day of Judgment, but he will not invite people to his own prophethood nor will he promote himself.
Rather, he will proclaim the prophethood of the Messenger of Allah (sallallahu alayhi wa sallam) and his (sallallahu alayhi wa sallam) Shari‘ah alone.

(1) "Comprehensive words" means that the words are few but the meanings are many, such as [“Actions are only by intentions”] (Sahih al-Bukhari, Book of Revelation, Hadith: 1).

(2) "By instilling awe" means that awe of me was cast into the hearts of the opponents. They would avoid confronting you. They would attack only to preserve their own honor or to save their lives, but they did not fight with wholeheartedness. As a result, they would be defeated.

(3) Holding the keys in hand is an indication of those conquests which occurred in the near future, and through which Muslims obtained astonishing treasures. The indication of Abu Hurayrah radi Allahu anhu is also towards this. Since these conquests occurred through jihad, it is appropriate to bring this narration under the chapter of jihad.

Commentary:
(1)
The meaning of the earth being a mosque is that a mosque is not necessary for prayer; prayer can also be performed outside the mosque, except in prohibited places or impure locations, such as directly on a pathway, in a graveyard, and some other places, the details of which are mentioned in hadiths: 746, 745, and 747.
However, in obligatory prayers, it is not permissible to stay behind from the congregation without a valid excuse.

(2)
The meaning of the earth being made a means of purification is that, in case of an excuse, purification can be attained through tayammum (dry ablution) instead of ablution (wudu) and ritual bath (ghusl).

Explanation of the Hadith:

**I was aided by awe (ru‘b):**
From this hadith, it is understood that the hearts of the opponents and enemies of the Messenger of Allah sallallahu alayhi wa sallam were overcome with his terror and awe. Furthermore, in some narrations, these words are also found: "masīrata shahr"—meaning that even if there was a distance of one month’s journey between the Messenger of Allah sallallahu alayhi wa sallam and his opponents, his awe and majesty would still prevail over their hearts. Hafiz Ibn Hajar al-‘Asqalani rahimahullah writes in "Fath al-Bari" that the meaning and implication of "masīrati shahr" is that, within a period of one month—neither less nor more—no one else was aided by awe in this manner. As for the narration from Sayyiduna ‘Amr ibn Shu‘ayb radi Allahu anhu, the words are:

«وَنُصِرْتُ عَلَى الْعَدُوِّ بِالرُّعْبِ وَلَوْ كَانَ بَيْنِىْ وَبَيْنَهُمْ مَسِيرَةُ شَهْرٍ»
"I was aided over my enemies by awe, even if there was a distance of one month between me and them."

From this Prophetic statement sallallahu alayhi wa sallam, it becomes clear that the aid characterized by awe is exclusively specific to the blessed person of the Messenger of Allah sallallahu alayhi wa sallam. This exclusivity is attested to by the very words of the Messenger of Allah sallallahu alayhi wa sallam, in which he states:

«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي»
"Five things were given to me which were not given to any Prophet before me. Among these five is awe over the enemy."

Furthermore, Hafiz Ibn Hajar rahimahullah states: The one-month distance was set as the limit because the distance of the opponents of the Messenger of Allah sallallahu alayhi wa sallam was considered to be a month’s journey. And this characteristic applies absolutely to the blessed person of the Messenger of Allah sallallahu alayhi wa sallam, even if he is without an army, this characteristic still applies to him. See: [فتح الباري 437/1]

Consider the awe and grandeur of the Messenger of Allah sallallahu alayhi wa sallam: When the disbelievers of Makkah violated the Treaty of Hudaybiyyah by assisting Banu Bakr against Banu Khuza‘ah, and the Prophet sallallahu alayhi wa sallam announced his support for his allies, Banu Khuza‘ah, Abu Sufyan, fearing the consequences, traveled to Madinah to renew the treaty. On this occasion, Abu Sufyan came to the Prophet sallallahu alayhi wa sallam, but the Prophet sallallahu alayhi wa sallam gave him no reply. Abu Sufyan then went to Abu Bakr, ‘Umar, and ‘Ali radi Allahu anhum ajma‘in after the Prophet sallallahu alayhi wa sallam, asking them to listen to him and intercede with the Prophet sallallahu alayhi wa sallam, but all of them said that they did not have the courage to speak to the Prophet sallallahu alayhi wa sallam. In the end, Abu Sufyan had to return disappointed and unsuccessful. This very incident became the beginning of the conquest of Makkah. [البداية والنهاية: 330/4 - تاريخ ابن جرير: 48/2 - سيرة ابن هشام: ص 541]

**And I was granted concise, comprehensive speech (jawāmi‘ al-kalim):**
Similarly, in one narration, the words «بُعِثْتُ بِجَوَامِعِ الْكَلَمِ» are also found, meaning that I was granted concise, comprehensive words. ‘Allamah al-Harawi rahimahullah states:
By "comprehensive words" is meant the Book of Allah, the Noble Qur’an, which Allah composed as a collection of few words and abundant meanings. Likewise, the words that issued from the blessed tongue of the Messenger of Allah sallallahu alayhi wa sallam are also characterized by brevity of words and abundance of meanings. [شرح مسلم، للنووي: 156/2]

Qadi ‘Iyad rahimahullah states in "al-Shifa":
In terms of eloquence of speech and clarity of expression, the blessed person of the Messenger of Allah sallallahu alayhi wa sallam is the most superior. His speech was extremely fluent and flowing, perfectly suited to the occasion, very concise and purposeful, extremely clear and pure, encompassing the accuracy of meanings, and entirely free from affectation. The fundamental reason for this is that he was granted comprehensive words. The utmost beauty is that these words were such that wisdom would gush forth from them. Indeed, every word of the Prophet sallallahu alayhi wa sallam’s speech is filled with comprehensiveness and clarity, but among his utterances are some pearls and corals which can especially be described as jawāmi‘ al-kalim (concise, comprehensive statements).

**Jawāmi‘ al-Kalim:**
A few of these are listed below:
➊ «اَنَا اَفْصَحُ الْعَرَب» "I am among the most eloquent of the Arabs."
➋ «وَلَا يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ مَرَّتَيْنِ» "A believer is not bitten from the same hole twice."
See: [الشفاء بتعريف حقوق المصطفيٰ: 1/ 50، 57]
➌ And likewise, this statement: «اَلسَعِيْدُ مَنْ وُعِظَ بِغَيْرِهٰ» "Blessed is the one who takes admonition from others." [نسيم الرياض: 1/ 477-533]
➍ «اَصْدَقُ الْحَدِيْثِ كِتَابُ اللهِ» "No speech is truer than the speech of Allah." [الشريعة للآجري: 46 - الدر المنثور: 147/3]
➎ «أَفْضَلُ الْمَوْتِ الْقَتْلِ فِيْ سَبِيْلِ اللهِ» "The best death is the death of martyrdom." [جمع الجوامع، رقم: 3831]
➏ «أَفْضَلُ الْعَمَلِ أَدْوَمُهُ» "The best deeds are those done with resolve." [الكاف الشاف فى تخريج احاديث الكشاف، رقم: 177]
➐ «اَلْخَمْرُ اُمُّ الْخَبَائِثِ» "Wine is the mother of all sins." [سلسلة الصحيحة، رقم: 1854]
➑ «سِبَابُ الْمُسْلِمِ فُسُوْقٌ وَقِتَالُهُ كُفْرٌ» "Reviling a believer is wickedness, and fighting him is disbelief." [صحيح بخاري، كتاب الايمان، رقم: 48]
➒ «اَلْنِّيَاحَةُ مِنْ أَمْرِ الْجَاهِلِيَّةِ» "Wailing is a remnant of the days of ignorance." [سنن ابن ماجه، كتاب الجنائز، رقم: 1581 ، 1582]
➓ «مَنْ تَتَبَّعَ عَوْرَة، أَخِيْهِ الْمُسْلِمِ تَتَبَّعَ اللهُ عَوْرَتَهُ» "Whoever publicizes the faults of people, Allah will expose his faults." [الدر المنثور: 93/6]

From these few statements, the eloquence, clarity, and fluency of the speech of the Messenger of Allah sallallahu alayhi wa sallam is evident and clear. Reading and listening to such ahadith increases the freshness and vitality of faith.

Benefit:
In this hadith, five unique characteristics of the Ummah of Muhammad sallallahu alayhi wa sallam are mentioned. From this hadith, it is also understood that attaining purification with earth (tayammum) is permissible. It is also established from this that war booty (mal-e-ghanīmah) was not permissible for previous nations.
This hadith also shows that the Messenger of Allah sallallahu alayhi wa sallam was sent as a Prophet for the entire world, and on the Day of Resurrection, only his intercession will be accepted.