Tirmidhi

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: 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.

695. Commentary: Since the Messenger of Allah (sallallahu alayhi wa sallam) is the last Prophet, then necessarily, his mosque will be the last mosque to have been built by the hand of any Prophet. The qiblah of the Muslims is the very first mosque, which was built by the first Prophet, and the center of the Muslims is the very last mosque, which was built by the last Prophet. What a remarkable virtue! And this virtue will remain until the Day of Resurrection. [ديكهيے فوائد حديث : 692]

Hadith Commentary:
By "my mosque" is meant the Prophet's Mosque (Masjid al-Nabawi).
The indication of the esteemed Imam (rahimahullah) is precisely that one should undertake a journey (shadd al-rihal) for the visitation of the Prophet's Mosque, and whoever goes there will inevitably also attain the blessings of sending salutations and peace (salat wa salam) upon the Noble Messenger (sallallahu alayhi wa sallam) and the two esteemed Companions (al-Shaykhayn: Abu Bakr and Umar, radi Allahu anhuma).

Hadith Commentary:
(1)
By "my mosque" is meant the Prophet’s Mosque (Masjid Nabawi).
Imam Bukhari rahimahullah’s indication is precisely that one should undertake a journey to visit the Prophet’s Mosque.
Then, whoever is granted this honor will also have the opportunity to visit the blessed grave of the Messenger of Allah sallallahu alayhi wa sallam, as well as send salutations and peace upon him, and will also be blessed to send salutations at the graves of the two Shaykhs (Abu Bakr and Umar radi Allahu anhuma).
Some people from previous nations used to travel long distances to visit Mount Tur and the blessed grave of Prophet Yahya alayhis salam, but the Messenger of Allah sallallahu alayhi wa sallam designated only three places for visitation.
Other than these, traveling to Ajmer, Sehwan, Baghdad, or Karbala is not permissible according to the Shariah.
And Allah knows best.

(2)
Ibn Hajar rahimahullah writes:
The commentator of Bukhari, Ibn Battal, has written that in the words of the hadith “except for the Sacred Mosque (Masjid al-Haram),” there are three possible interpretations:
That the Sacred Mosque is equal to the Prophet’s Mosque, or superior to it, or inferior to it. The first position, that it is equal, appears to be the strongest, because to consider it superior or inferior requires evidence.
Perhaps he was not aware of the hadith in which it is clarified that performing prayer in the Sacred Mosque is equal to one hundred thousand prayers, in the Prophet’s Mosque is equal to one thousand prayers, and in Masjid al-Aqsa is equal to five hundred prayers.
This narration has been mentioned by Imam Bazzar in his Musnad and Imam Tabarani in his Mu’jam.
(Fath al-Bari: 3/87)
Therefore, the position of Ibn Battal is weak.
Imam Nawawi rahimahullah has written that the worshipper should strive to pray in that part of the Prophet’s Mosque which was built by the Messenger of Allah sallallahu alayhi wa sallam himself, because the words “my mosque” in the hadith refer specifically to that area.
However, there is consensus among the scholars of the Ummah that the mentioned virtue includes the entire present-day expanded mosque.
It should be noted that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, the Prophet’s Mosque was built from unbaked bricks, its roof was made from palm branches, and its pillars were trunks of date palms.
(Sahih al-Bukhari, Manaqib al-Ansar, Hadith: 3906)
When the Messenger of Allah sallallahu alayhi wa sallam returned from the Battle of Khaybar, the Prophet’s Mosque was expanded for the first time because the number of Muslims had increased.
The Messenger of Allah sallallahu alayhi wa sallam increased its width by forty cubits and its length by thirty cubits, but the qiblah wall remained at its original boundary.
When the date palm trunk pillars from the Prophetic era became hollow, Abu Bakr al-Siddiq radi Allahu anhu replaced them.
For complete information regarding the expansions of the Prophet’s Mosque, studying “Atlas Sirat Nabawi” (pp. 160 to 165, Darussalam edition) will be beneficial.

Hadith Commentary: Benefits and Issues: The details regarding the reward for performing prayer in Masjid al-Haram and the Prophet’s Mosque (sallallahu alayhi wa sallam) will be presented at the end. For now, it is only intended to clarify that the argument made by the Qadiani (Mirzai) group from this hadith—that just as building new mosques after the last of the mosques does not contradict your (sallallahu alayhi wa sallam) mosque being the last of the mosques, similarly, the coming of a prophet after you (sallallahu alayhi wa sallam) does not contradict your being the last of the prophets—is incorrect.

Because the explanation of this hadith is found in the hadith from "Kashf al-Astar ‘an Zawa’id al-Bazzar," vol. 2, p. 56, published by Mu’assasat al-Risalah, Beirut.

The Prophet (sallallahu alayhi wa sallam) said:
(أَنَا خَاتَمُ الأَنْبِيَاءِ، وَمَسْجِدِي خَاتَمُ مَسَاجِدِ الأَنْبِيَاءِ)
(I am the last of the prophets, and my mosque is the last of the mosques of the prophets.)

Therefore, this hadith is also against them, not in their favor.

The Meaning of "The Last of the Mosques"
It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu, through the chain of Abdullah bin Ibrahim bin Qariz rahimahullah, that the Messenger of Allah sallallahu alayhi wa sallam said:

«فإني آخر الأنبياء و إن مسجدي آخر المساجد .»

"Indeed, I am the last of the Prophets, and indeed my mosque is the last mosque (which any Prophet himself constructed)." [صحيح مسلم: 507/1394، دارالسلام: 3376]

In the explanation of "the last of the mosques," Hafiz Abu al-Abbas Ahmad bin Umar bin Ibrahim al-Qurtubi rahimahullah (d. 656 AH) has written:

«فربط الكلام بفاء التعليل مشعرًا بأن مسجده إنما فضّل على المساجد كلها لأنه متأخر عنها و منسو ب إلٰي نبي متأخر عن الأنبياء كلهم فى الزمان .»

Thus, he (the Prophet sallallahu alayhi wa sallam) connected the statement with the explanatory particle "fa" to clarify that his mosque is superior to all other mosques because it comes after them and is associated with the Prophet of the end of times, who came after all the other Prophets. [المفهم لما اشكل من تلخيص كتاب مسلم 3/ 506 ح 1246]

Qadi Iyad al-Maliki and Muhammad bin Khalifah al-Wushthani al-Abi both understood from this hadith that the mosque of the Prophet sallallahu alayhi wa sallam is superior to other mosques. [اكمال المعلم بفوائد مسلم 4/ 512، اكمال المعلم 4/ 509]

By the association of "the last of the Prophets," the only meaning of "the last of the mosques" is that it is the last of the mosques of the Prophets; there can be no other meaning, nor is any such interpretation established from any reliable scholar among the pious predecessors (salaf salihin).

. . . For the original article, see . . .
Monthly Al-Hadith, Issue 100, pages 22 to 47

Benefits and Issues:
➊
The most virtuous mosques in the world are three:
Al-Masjid al-Haram, within which is the Ka'bah;
Al-Masjid an-Nabawi; and Al-Masjid al-Aqsa. Therefore, it is permissible and a meritorious act to travel with the intention of visiting these three mosques and worshipping there.
It is not permissible to travel to any other place, mosque, shrine, etc., with the intention that the reward for worship there will be greater.
For indeed, it is prohibited to perform prayer in graveyards,
and the reward for all other mosques is equal.
Therefore, there is no benefit in traveling for this purpose.
However, the virtue of Masjid Quba is also established from other ahadith.
Therefore, this is the fourth mosque,
for which, while being in Madinah, it is recommended (mustahabb) to go for visitation.

➋
The reward for one prayer in Al-Masjid an-Nabawi is equal to one thousand prayers.
Therefore, when the opportunity arises to visit Madinah Sharif,
one should strive to perform as many congregational prayers as possible in Al-Masjid an-Nabawi (sallallahu alayhi wa sallam).
There is no condition to complete forty prayers in this.

➌
In some narrations, the reward for one prayer in Al-Masjid an-Nabawi (sallallahu alayhi wa sallam) is mentioned as equal to fifty thousand prayers,
for example, Sunan Ibn Majah, Hadith: 1413.
However, this hadith is weak.

Hadith Authentication: [وأخرجه البخاري 1190، من حديث مالك به]
Jurisprudential Explanation:
➊ Compared to all other mosques, performing one prayer in the Prophet’s Mosque (Masjid Nabawi) earns the reward of one thousand prayers, except for the Sacred Mosque (Masjid al-Haram, the Ka‘bah), because in the Sacred Mosque, the reward for one prayer is more than one hundred thousand prayers. See: [سنن ابن ماجه 1406، و سنده صحيح]
It is narrated from Sayyiduna Abdullah ibn al-Zubayr radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «صلاة فى مسجدي هذا افضل من الف صلاة فيما سواه من المساجد الا المسجد الحرام، وصلاة فى المسجد الحرام افضل من مائة صلاة فى هذا .» In comparison to other mosques, prayer in this mosque of mine is a thousand times superior, except for the Sacred Mosque, and prayer in the Sacred Mosque (Ka‘bah) is a hundred times superior to prayer in this mosque of mine. [مسند أحمد 5/4 ح 16117، و سنده صحيح و صححه ابن حبان : 1620]
➋ The reward for prayer in the Sacred Mosque is greater than that in the Prophet’s Mosque.
➌ Those who claim that Madinah is superior to Makkah have no evidence for this, and it is better to remain silent regarding such matters and to avoid useless speech.
➍ The Messenger of Allah sallallahu alayhi wa sallam stood at Hazwarah (a place in Makkah) and said: «والله ! إنك لخير أرض الله وأحب أرض الله إليّ، والله ! لو لا أني أخرجت منك ما خرجت .» By Allah! You are the best of Allah’s land and the most beloved of Allah’s land to me. By Allah! Had I not been driven out from you, I would never have left. [سنن ابن ماجه : 3108 وسنده صحيح، وصححه الترمذي : 3925 وابن حبان : 3700 والحاكم عليٰ شرط الشيخين ووافقه الذهبي]
➎ The House of Allah (Masjid al-Haram) and the Prophet’s Mosque (Masjid Nabawi) are two such places where the reward for prayer is greater than in other mosques, and in some narrations, Bayt al-Maqdis (al-Aqsa Mosque) is also mentioned. However, to fabricate and spread among the public that prayer in Ajmer or Raiwind earns greater reward is absolutely false and rejected.

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.

Benefit:
In this hadith, the virtue of performing prayer in the Prophet’s Mosque (Masjid Nabawi) and the Sacred Mosque (Masjid al-Haram) is mentioned. The reward for performing prayer in the Prophet’s Mosque is equal to the reward of one thousand (1000) prayers.