Muslim

Hadith Commentary: Benefits and Issues: ➊
By "my house" is meant the blessed chamber (hujrah) of Aisha radi Allahu anha,
in which is the grave of the Prophet sallallahu alayhi wa sallam.
That is why in some narrations, instead of "my house" (bayti), the word "my grave" (qabri) appears.
("A garden from the gardens of Paradise"
)
means that this piece will be transferred to Paradise.
Therefore, being engaged here in remembrance, reflection, and worship
is a greater cause for the descent of mercy and attainment of felicity compared to the rest of the Prophet’s Mosque sallallahu alayhi wa sallam.
Otherwise, in the general sense, the Prophet sallallahu alayhi wa sallam has declared all mosques to be gardens of Paradise, because for a sincere Muslim, worship in them
is a cause for entering Paradise. This does not mean that this is presently a piece of Paradise,
although some have also taken it to mean that this piece descended from Paradise,
and thus will return to Paradise.
Because the world is a temporary and perishing place,
nothing in it possesses permanence or continuity.
Furthermore, the attribute of Paradise is that there will be neither hunger nor thirst,
nor will the sun trouble anyone, nor will there be nakedness,
whereas here, the Prophet sallallahu alayhi wa sallam experienced hunger and thirst. Therefore, to use this hadith as a basis and, relying on conjecture, to claim consensus (ijma) that the Prophet’s sallallahu alayhi wa sallam Rawdah is superior to the Ka‘bah and the Throne (‘Arsh),
and on this basis to subject Hafiz Ibn Taymiyyah rahimahullah to mere vilification and accusations of disbelief and sin,
is nothing but obstinacy.
Which of the Companions radi Allahu anhum, the Followers (Tabi‘in) rahimahumullah, or the scholars and imams of the best generations explicitly stated that the Prophet’s sallallahu alayhi wa sallam Rawdah is superior to the Throne or the Ka‘bah? Did the people of those eras have less love, devotion, or affection for the Prophet sallallahu alayhi wa sallam than we do? ➋
"My pulpit is upon the Pond"—maintaining and adhering to purity (taharah) near the pulpit
will be a cause for being quenched by you at the Pond of Kawthar, and the Prophet sallallahu alayhi wa sallam will be seated upon his blessed pulpit at the Pond.
If the worldly pulpit itself is given a new existence, then before Allah’s power,
this too is not impossible, and it may also mean a new pulpit from Paradise.

Hadith Commentary:
The mentioned area in the Prophet’s Mosque is a garden from the gardens of Paradise; there is a unique delight in the prayers and supplications performed here,
as we have experienced repeatedly.

Hadith Commentary:
The Blessed Chamber, that is, the sacred spot which is a garden from the gardens of Paradise, will in the same manner be transferred to Paradise.
It is possible that performing some righteous deed there becomes a cause for entering Paradise.
In any case, the first meaning is more likely.
From this hadith, the greatness of the area from the house of the Prophet (sallallahu alayhi wa sallam) to the pulpit is also understood, because this place has superiority over the other locations of Madinah, so by greater reason it will have superiority and excellence over all other places in the world.

Hadith Commentary:
By "house" is meant the chamber (hujrah) of Aisha radi Allahu anha, where the Prophet sallallahu alayhi wa sallam is resting.
In the narration of Ibn Asakir, it is stated thus: "Between my grave and my pulpit is a garden from the gardens of Paradise."
And Tabarani has narrated from Ibn Umar radi Allahu anhu, and in that too the word "grave" is mentioned. Allah, the Exalted, had already informed him that he would rest in this chamber until the Day of Resurrection.
The blessed portion that has been mentioned is, in reality, a piece of Paradise.
Some have said that it has been called so metaphorically due to its blessing and excellence, or because worship performed there is, in particular, a means of entering Paradise.
As for what has been said regarding the pulpit, it is not far from the power of Allah that on the Day of Resurrection, this pulpit will be provided again at the Pond of Kawthar and placed for the Prophet sallallahu alayhi wa sallam (and Allah knows best His intent).
The purpose of the chapter here is to encourage residence in Madinah.

Hadith Commentary:
(1)
The commentators have mentioned several meanings of this hadith, some of which are as follows:
➊ The area between the house of the Messenger of Allah (sallallahu alayhi wa sallam) and his pulpit is, in terms of the descent of mercy and attainment of felicity, like a garden from the gardens of Paradise.
➋ By worshipping in it, a person attains Paradise.
➌ The mentioned place will itself be transferred to Paradise.
(2)
The purpose of Imam Bukhari (rahimahullah) in citing this hadith is to encourage residence in Madinah, because this chapter is without a title and serves as a supplement and completion to the previous chapter.
And Allah knows best.
(3)
At the end of this hadith, it is stated:
“My pulpit will be upon my cistern (hawd).”
Most scholars have explained this to mean that this very pulpit from this world will be transferred to the Hawd al-Kawthar.
Hafiz Ibn Hajar (rahimahullah) has considered this meaning to be the most correct, although several other meanings have also been mentioned.
(Fath al-Bari: 4/130)
May Allah, the Exalted, grant us to drink from the Hawd al-Kawthar at the hands of the Messenger of Allah (sallallahu alayhi wa sallam).
Ameen.

Hadith Commentary:
Since the Prophet (sallallahu alayhi wa sallam) is buried in his house, that is, in the chamber of Aisha (radi Allahu anha), Imam Bukhari (rahimahullah) has established the chapter “Between the grave and the pulpit” upon this hadith. In one narration of Hafiz Ibn Hajar (rahimahullah), the word “grave” is used instead of “house.”
It is as if, in the realm of divine decree, whatever was to occur, the Prophet (sallallahu alayhi wa sallam) had already informed of it beforehand. Without any doubt, this portion is indeed a part of Paradise, and in the Hereafter, it will become a part of Paradise.
The meaning of “My pulpit is upon my cistern (hawd)” is that the cistern will be here.
Or, it may mean that wherever my cistern of Kawthar will be, there this pulpit will be placed.
The Prophet (sallallahu alayhi wa sallam) will be seated upon it and will give the believers to drink from the cup of Kawthar with his blessed hand, but the people of innovation (ahl al-bid‘ah) will be prevented from attending there—
those who distorted the religion of Allah and His Messenger (sallallahu alayhi wa sallam).
The Prophet (sallallahu alayhi wa sallam), upon knowing their condition, will say:
“Destruction be to those who altered (the religion), destruction be to those who changed (it).”
“Be far removed, those who changed my religion after me.”

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, after mentioning the virtue of performing prayer in the Prophet’s Mosque, has established this chapter heading in order to make clear the reality that certain parts of the Prophet’s Mosque are superior to others.
In the chapter heading, the word “grave” (qabr) is mentioned, whereas in the hadith the word “house” (bayt) is used. This is because the blessed grave of the Messenger of Allah sallallahu alayhi wa sallam is in that very house.
In some narrations, the word “grave” is also found, but such narrations are transmitted by meaning (riwayah bil-ma’na). Thus, Imam Ibn Taymiyyah rahimahullah writes:
The aforementioned wording of the hadith is the correct one; however, some narrators, as a narration by meaning, have reported the words “between my grave and my pulpit” (bayna qabri wa minbari), whereas when the Messenger of Allah sallallahu alayhi wa sallam stated this hadith, he had not yet passed away, nor did his blessed grave exist at that time.
This is precisely why, when the noble Companions radi Allahu anhum differed regarding the burial place of the Prophet sallallahu alayhi wa sallam, none of them used this hadith as evidence.
If these words had been known to them, they would have constituted a clear textual proof in this historical matter.
(al-Tawassul wal-Wasilah, p. 74)
(2)
The Messenger of Allah sallallahu alayhi wa sallam has described this area as a garden from the gardens of Paradise, meaning that in terms of the descent of mercy and attainment of felicity, it is like an actual garden of Paradise, or because worship in this area is a means of entering Paradise.
It is also possible that it be taken in its literal sense, that in the Hereafter this very piece will be transferred to Paradise itself.
Allamah ‘Ayni, quoting Imam Khattabi, has written that whoever is diligent in worship in this area will enter the gardens of Paradise, and whoever worships near the pulpit will be given to drink from the Pond of Kawthar in Paradise.
The commentators have written regarding the pulpit that this very pulpit will be returned to the Pond of Kawthar.
And Allah knows best.

Hadith Commentary:
This is also the same Masjid al-Nabawi in which one unit (rak‘ah) holds the reward equivalent to a thousand units elsewhere.
In one narration, it is mentioned that the Prophet sallallahu alayhi wa sallam said: Whoever performs forty prayers in my mosque in congregation in such a way that he does not miss the opening takbir (takbir tahrimah), my intercession will become obligatory for him.

Takhrij al-Hadith: [وأخرجه البخاري 1195، ومسلم 1390، من حديث مالك به]
Jurisprudential Explanation:
➊ The area from the house of the Messenger of Allah (sallallahu alayhi wa sallam) (the house of Aisha radi Allahu anha) to the pulpit of the Prophet’s Mosque is a part of Paradise.