Bukhari

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established a chapter regarding performing the Duha prayer (forenoon prayer) while traveling, and as evidence, he mentioned the hadith of Ibn Umar radi Allahu anhuma, which is interpreted as a negation. However, here Imam Bukhari rahimahullah, in a very subtle manner, presents a deduction on this issue which is an excellent reconciliation.

Allamah Qastallani states:
«فحمله الخطابي على غلط الناسخ، وابن المنير : على انه لما تعارضت عنده أحاديثها نفيًا كحديث ابن عمر هذا واثباتًا كحديث أبى هريرة فى الوصية بها نزل حديث النفي على السفر وحديث الاثبات على الحضر ويؤيد بذالك انه ترجم لحديث أبى هريرة بصلاة الضحيٰ فى الحضر مع ما يعضده من قول ابن عمر لو كنت مسبحًا لأتممت فى السفر قاله ابن حجر»
“That is, Khatabi interpreted this chapter as a mistake of the narrator, and Ibn al-Munir says that, according to Imam Bukhari rahimahullah, there was an apparent contradiction between the hadiths of negation and affirmation. He resolved it in such a way that the hadith of Ibn Umar radi Allahu anhuma, in which there is a negation (of the Duha prayer), is interpreted as referring to travel, and the hadith of Abu Hurairah radi Allahu anhu, in which the bequest is mentioned (the hadith is as follows: ‘My close friend (khalil), sallallahu alayhi wa sallam, advised me of three things which I will never leave until I die: fasting three days every month, performing the Duha prayer, and performing Witr before sleeping.’ [صحيح بخاري، كتاب التهجد رقم 1107]), and from which affirmation is established, is interpreted as referring to residence (not travel). This is also supported by the fact that Imam Bukhari rahimahullah established the chapter of «صلاة الضحيٰ فى الحضر» upon the hadith of Abu Hurairah radi Allahu anhu, and the negation is also supported by the statement of Ibn Umar radi Allahu anhuma, in which he said: ‘If I were to perform voluntary prayers while traveling, then why would I not complete the obligatory prayers?’ Thus, it is clear that the negation refers to his negation during travel, not in an absolute sense.

Therefore, the negation by the two Shaykhs (Abu Bakr and Umar) is also interpreted as being only during travel. Thus, several aspects of compatibility are highlighted from the beneficial statement of Allamah Qastallani.

The second point is also worthy of consideration, which Hafiz Ibn Hajar rahimahullah has clarified. He states:
«وفي الجملة ليس فى أحاديث ابن عمر هذه ما يدفع مشروعية صلاة الضحيٰ، لأنه نفيه محمول على عدم روية لا على عدم الوقوع فى نفس الامر أو الذى نفاه صفة مخصوصة كما سيأتي نحوه فى الكلام على حديث عائشة قال عياض وغيره : انما انكر ابن عمر ملازمتها واظهارها فى المساجد وصلاتها جماعة، لا انها مخالفة للسنة
ويؤيد ما رواه ابن ابي شيبة عن ابن مسعود رضى الله عنه انه رأي قوما يصلونها فأنكر عليهم ان كان ولابد ففي بيوتكم» [فتح الباري ج4 ص47۔ 48]
“That is, from the hadith of Ibn Umar radi Allahu anhuma, the impermissibility of the Duha prayer is not established, because this negation is interpreted as his not having seen it, i.e., he did not see the Prophet sallallahu alayhi wa sallam performing this prayer. This does not mean that, in reality, the Prophet did not perform this prayer, or that this negation is specific to a particular manner, i.e., making it obligatory with the mosque and performing it in congregation is not correct, as will be discussed in the upcoming hadith narrated from Aisha radi Allahu anha.

Qadi Iyad and others also say that the denial by Ibn Umar radi Allahu anhuma is actually regarding performing it in the mosque or in congregation, not due to opposition to the Sunnah. This is also supported by the narration of Ibn Abi Shaybah, in which Ibn Mas’ud radi Allahu anhu saw people performing the Duha prayer (in the mosque), so he objected and said: ‘If you must perform it, then do so in your homes.’

Shaykh Badruddin ibn Jama‘ah (d. 733 AH) writes:
“It is apparent from the hadith of Sayyidah Umm Hani radi Allahu anha that the Prophet sallallahu alayhi wa sallam was in a state of travel in Makkah. And the narration of Ibn Umar radi Allahu anhuma supports the fact that he did not perform voluntary prayers while traveling and used to say: ‘If I perform voluntary prayers, I will perform them in full.’” [مناسبات تراجم البخاري لابن جماعة، ص53]
Therefore, all the hadiths in which there is denial are interpreted as meaning that the Duha prayer should be performed in homes. Along with this, one should also remember the principle that not every hadith reached every Companion, so when evidence of affirmation is available from a Companion, it is sufficient for practice.

The author of Diya al-Sari writes:
«وفي الجملة ليس فى أحاديث ابن عمر هذه ما يرفع مشروعية صلاة الضحيٰ، لأن نفيه محمول على عدم رؤيته، لا على عدم الوقوع فى نفس الأمر» [ضياء الساري، ج10، ص439]
“In the hadith of Ibn Umar radi Allahu anhuma, there is no prohibition of the Ishraq prayer, because negation is interpreted as non-observation, and in reality, negation of an act is not proof of its non-occurrence.”

Ibn al-Mulaqqin rahimahullah states:
«وأما حديث ابن عمر، ونفيه المطلق فوجه إيراده هنا أن البخاري حمله على السفر خاصة، لأن قد ثبت صلاتها فى الحضر من حديث ابي هريرة وغيره، أوصاني خليلي بها، فإذا حمل حديث ابن عمر على السفر كان جمعًا بين الأحاديث، وإذا حمل على الاطلاق وقع تعارض والاختلاف، فالجمع أوليٰ . . .» [التوضيح لشرح الجامع الصحيح، ج9، ص182]
“The hadith of Sayyiduna Ibn Umar radi Allahu anhuma is a negation in absolute terms, but Imam Bukhari rahimahullah’s intent here is only specific to travel (i.e., performing the Ishraq prayer while traveling), because certainly, performing the Ishraq prayer in residence is transmitted from Abu Hurairah radi Allahu anhu and other Companions. Regarding the Prophet sallallahu alayhi wa sallam, as in Sahih Bukhari, hadith number 1178, it is mentioned that my close friend Muhammad sallallahu alayhi wa sallam advised me (and Ishraq is mentioned in it). Therefore, if the hadith of Ibn Umar radi Allahu anhuma is applied to travel, then both hadiths can be reconciled. If the hadith of Ibn Umar radi Allahu anhuma is taken in absolute terms, then contradiction and disagreement will arise (which is not appropriate), so reconciliation is preferable.”

Benefit:
Adopt this fundamental principle: the corpus of hadith sciences is a vast knowledge based on revelation. Those who acquired this knowledge have appeared in every century. The breadth of hadith sciences can also be gauged from the fact that not every hadith reached every Companion or hadith scholar, but despite this, the overall collection of hadiths has been preserved in the best possible way. There is a long list of the noble Companions radi Allahu anhum who did not receive all the hadiths, and as soon as the hadiths reached them, they abandoned their own opinions and turned to the hadiths of the Messenger sallallahu alayhi wa sallam. Khatib al-Baghdadi rahimahullah (d. 462 AH) established a chapter in his book al-Faqih wa’l-Mutafaqqih:
«ذكر ما روي من رجوع الصحابة عن ارائهم التى رأوها إلى أحاديث النبى صلى الله عليه وسلم إذا سمعوها ووعوها» [الفقيه والمتفقه للخطيب البغدادي، ص283]
“That is, mentioning that the Companions would abandon their opinions when hadiths reached them, when they heard and memorized them.”
In the best generations, the Sunnah was always given precedence. For the solution to all issues, look from the group of Companions to the noble hadith scholars rahimahumullah; in their view, the statement of the Prophet sallallahu alayhi wa sallam was always given precedence over all analogies and opinions. But when times changed and later people appeared who, in the name of jurisprudence, became engaged in promoting their blameworthy beliefs, after that, such backdoors were opened in Islam that have not been closed to this day. For details on the defense of the Sunnah and the methodology of the hadith scholars, see: al-Tuyuriyyat by Shaykh Abu Tahir al-Salafi rahimahullah, Dham al-Kalam wa-Ahlihi by Imam al-Harawi rahimahullah.

Now we will present evidence on this issue, which will make it clear that the entire corpus of hadiths did not reach every Companion, and when an authentic hadith reached the Companions, they would abandon their opinions and analogies because of the hadith. For example:
➊ The hadiths regarding the blood money (diyah) for fingers did not reach Sayyiduna Umar ibn al-Khattab radi Allahu anhu, so he was informed from the book that the Prophet sallallahu alayhi wa sallam had written for Ibn Hazm, in which it was stated that for each finger there are ten camels. When this hadith reached Umar radi Allahu anhu,
«فاخذه وتركه امره الاول» “Then Umar radi Allahu anhu retracted his previous ruling and acted upon the hadith.” [ديكهئيے مصنف عبدالرازق ج9 رقم 17706]
➋ Abu Jawza rahimahullah heard directly from Ibn Abbas radi Allahu anhu that he permitted the transaction of sarf (exchange of like for like, e.g., dates for dates, gold for gold, with no usury in excess or deficiency; for further detailed discussion, see the author’s book “Reconciliation between Apparently Contradictory Hadiths in Sahih Muslim,” which will be very beneficial, inshaAllah). (That is, he considered it permissible.) And this statement was narrated from him. So I went to meet him in Makkah and said: I have been informed that you have retracted (from the permissibility of sarf). He replied: Yes! That statement was my own opinion. And Abu Sa‘id radi Allahu anhu narrates from the Prophet sallallahu alayhi wa sallam that he forbade sarf. [سنن ماجه، ابواب التجارات رقم 2258]
➌ It is narrated from Sa‘id ibn al-Musayyib rahimahullah that Sayyiduna Umar radi Allahu anhu used to say that the blood money (diyah) should go to the ‘aqilah (male relatives), and a woman would not receive a share of her husband’s diyah (blood money) as inheritance, until Sayyiduna Dahiq ibn Sufyan radi Allahu anhu wrote to him and informed him that the Prophet sallallahu alayhi wa sallam had given the wife of Ashyam Dhibabi radi Allahu anhu a share of her husband’s diyah as inheritance (after which Umar radi Allahu anhu retracted his opinion). [سنن ابن ماجه ابواب الديات رقم الحديث : 22643]
➍ Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu did not consider the grandmother entitled to inheritance, then Muhammad ibn Maslamah radi Allahu anhu and Mughirah ibn Shu‘bah radi Allahu anhu testified that the Prophet sallallahu alayhi wa sallam had given the grandmother one-sixth, so Abu Bakr radi Allahu anhu ruled according to the hadith and abandoned his own opinion. [سنن الترمذي 4/ 419 وابوداؤد فى سنته 2/ 317]
➎ When the issue of jizyah for the Magians (Majus) was mentioned to Umar ibn al-Khattab radi Allahu anhu, he said: I do not know what to do in their case, so Mughirah ibn Shu‘bah radi Allahu anhu informed him that the Messenger of Allah sallallahu alayhi wa sallam said: “Treat them as you treat the People of the Book.” Then Umar radi Allahu anhu retracted his fatwa. [موطا امام مالك 253/1 باب جزيه اهل الكتاب والمجوسي]

SR Note: ER Remember, here the ruling of the Magians being treated like the People of the Book is only regarding jizyah, not every action.
➏ Sayyiduna Mu‘awiyah radi Allahu anhu was unaware of the hadith regarding “sarf” (exchange), so Sayyiduna ‘Ubadah ibn Samit radi Allahu anhu informed him that he had heard this hadith from the Prophet sallallahu alayhi wa sallam. [صحيح مسلم كتاب البيع باب الربا سنن ابي ماجه كتاب السنة رقم 18]
➐ Someone asked Sayyiduna Umar radi Allahu anhu: If I become junub (in a state of major ritual impurity) and do not find water, what should I do? He replied: In such a case, do not pray. Sayyiduna ‘Ammar radi Allahu anhu said: O Commander of the Faithful! Do you not remember that you and I were on a journey, we needed to perform ghusl (ritual bath), but there was no water? You did not pray, but I rolled in the earth and then prayed. When we came to the Messenger of Allah sallallahu alayhi wa sallam, we related the whole incident. He said: “It would have been sufficient for you to strike your hands on the earth, blow on them, and then wipe your face and hands.” Umar radi Allahu anhu said: I do not remember more than this. [رواه البخاري فى”التيمم“ رقم 338]
➑ After triple divorce, a woman has neither ‘iddah (waiting period) in her husband’s house nor is her maintenance and residence obligatory upon the husband. This hadith was unknown to Umar radi Allahu anhu until Fatimah bint Qays radi Allahu anha informed him. [صحيح مسلم رقم الحديث : 1550]
➒ Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu went to the house of Umar radi Allahu anhu, sought permission three times, and when not granted, he returned. Umar radi Allahu anhu asked: Why did you return? Abu Musa radi Allahu anhu narrated the hadith on this issue, which was unknown to Umar, and Abu Musa al-Ash‘ari radi Allahu anhu conveyed this hadith to him. [صحيح البخاري كتاب الاعتصام بالكتاب والسنه رقم : 7262]
➓ Sayyiduna Umar radi Allahu anhu did not have the hadith regarding the issue of miscarriage (umlas), so Mughira ibn Shu‘bah radi Allahu anhu informed him that the Prophet sallallahu alayhi wa sallam had ruled to give a slave or slave-girl in such a case. [صحيح البخاري كتاب الديات رقم الحديث 69٠5]
⓫ The hadith of Hajj Tamattu‘ had not reached Sayyiduna Umar radi Allahu anhu. The issue was that whoever did not have a sacrificial animal, the Prophet sallallahu alayhi wa sallam himself released them from ihram, but he himself did not exit ihram because he had a sacrificial animal. This issue was hidden from Umar radi Allahu anhu, and then he retracted his position. [صحيح بخاري كتاب المنك رقم الحديث 1559 اعلام الموقعين لابن القيم ج4 ص40]
⓬ Sayyiduna Umar radi Allahu anhu did not approve of anyone being named “Muhammad” except the Prophet sallallahu alayhi wa sallam, until Talhah radi Allahu anhu narrated to him the hadith that the Prophet sallallahu alayhi wa sallam had given him the kunyah Abu Muhammad. [معجم الصحابة للابن قانع رقم 17٠8 الاصابة فى تميز الصحابة 775/6]
⓭ At the time of the Prophet’s sallallahu alayhi wa sallam passing, Abu Bakr radi Allahu anhu recited these verses:
«وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ . . .» [آل عمران 3/ 144]
«إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُوْنَ» [الزمر 29/ 30]
When these verses were recited, Umar radi Allahu anhu said:
«والله كأنّي ما سمعتها قط قبل وقتي هذا» “By Allah, it is as if I had never heard these verses before.” [صحيح البخاري، كتاب الجنائز رقم 1242]
⓮ On the day of Hudaybiyyah, Allah commanded the Messenger sallallahu alayhi wa sallam and the Companions to enter Makkah unconditionally, and the year of entry was not specified. This was unknown to Umar radi Allahu anhu until the Messenger sallallahu alayhi wa sallam clarified it to him. [صحيح البخاري كتاب الشروط رقم 2731۔ 2732]
⓯ Umar radi Allahu anhu was also unaware of the hadith in which the Messenger sallallahu alayhi wa sallam said: “If you hear of a plague in a land, do not enter it, and if you are in it, do not leave it.” ‘Abd al-Rahman ibn ‘Awf radi Allahu anhu informed him of this hadith, so he praised Allah and turned to the hadith. [صحيح البخاري، كتاب الطب، رقم 5729]
⓰ Sayyiduna Uthman radi Allahu anhu was unaware of the minimum period of pregnancy until Ibn Abbas radi Allahu anhu clarified it to him and said: Allah says:
«وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا» [الاحقاف 46/ 15]
“The bearing of the child and the weaning is thirty (30) months.”
«وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ» [البقرة 2/ 233]
“Mothers shall suckle their children for two years.”
That is, the minimum period of pregnancy can be six months, because in the verse of al-Ahqaf, thirty months are mentioned, i.e., twenty-four months of suckling and six months of pregnancy. After this clarification, Uthman radi Allahu anhu retracted his opinion. [موطأ امام مالك 2؍825، ابن شيبه فى تاريخ المدينه 3؍977، سنن الكبريٰ للبيهقي 7؍442]
⓱ Sayyiduna Abu Musa radi Allahu anhu was asked about the inheritance of a daughter, granddaughter, and sister. He replied: The sister gets half, and the daughter also gets half. This fatwa was then mentioned to Ibn Mas‘ud radi Allahu anhu, who replied: If I give the same fatwa as Abu Musa, I would go astray. He said: I have a hadith from the Messenger sallallahu alayhi wa sallam on this issue. He sallallahu alayhi wa sallam said: The daughter gets half, the granddaughter gets one-sixth, making two-thirds, and whatever remains goes to the sister. After this, Abu Musa radi Allahu anhu retracted his fatwa. [صحيح البخاري كتاب الفرائض رقم 6736]
⓲ Ibn Abbas radi Allahu anhu was unaware of the hadith that the Messenger sallallahu alayhi wa sallam declared domesticated donkeys haram on the day of Khaybar, and the evidence for its prohibition was explained by Bara’ ibn ‘Azib radi Allahu anhu, and Ali radi Allahu anhu also clarified it to him, and he accepted it. [صحيح البخاري كتاب المغازي رقم 7 . 4226]
⓳ ‘Abdullah ibn Mas‘ud radi Allahu anhu was asked about a woman whose marriage was contracted but her husband died before consummation. Should she observe ‘iddah, be given a dowry, and inherit? He was unaware of this issue, so the Companion Ma‘qil ibn Sinan radi Allahu anhu informed him that the Messenger sallallahu alayhi wa sallam had ruled for her to observe ‘iddah, be given a dowry, and inherit. [سنن ابي داؤد، كتاب النكاح رقم 2114]
⓴ Sayyiduna Umar radi Allahu anhu’s fatwa was that a menstruating or postpartum woman should wait until her bleeding stops and, after purification, perform the farewell tawaf before leaving. But when he learned the hadith that the Messenger sallallahu alayhi wa sallam had permitted such women to leave without the farewell tawaf, he retracted his position. [سنن ابي داؤد كتاب المناسك 2004، البيهقي فى المدخل 25، الفقيه والمتفقه 1؍207، مسند أحمد 3؍416]
(21) Ibn Abbas radi Allahu anhu was unaware of the hadith that if one is uncertain in prayer (i.e., whether two or four rak‘ahs were prayed), ‘Abd al-Rahman ibn ‘Awf radi Allahu anhu informed him that the Prophet sallallahu alayhi wa sallam said:
«إنه يطرح الشك وبيني على ما استيقن» [مسند أحمد 2/ 72، الدارمي 1502، ابن ماجه 1210]
(22) It was not considered permissible for a muhrim (one in the state of ihram) to apply perfume before donning ihram, as in the incident in Sahih Bukhari where a man had donned ihram for ‘umrah and was scented, and the Messenger sallallahu alayhi wa sallam ordered him to wash off the perfume three times. [صحيح بخاري كتاب الحج رقم 1539]
The incident of washing off the perfume in this hadith is from before; Umm Aisha radi Allahu anha stated that she applied perfume to the Messenger sallallahu alayhi wa sallam at the time of donning ihram, before donning ihram, and also before performing the tawaf of ifadah after removing ihram. [ابن ماجه رقم 2926]
This hadith, narrated by Aisha radi Allahu anha, did not reach ‘Abdullah ibn Umar radi Allahu anhuma and others. [ديكهئے مجموع فتاويٰ ابن تيميه ج20 ص227]
(23) Uthman radi Allahu anhu was once unaware of the hadith regarding where a widow should observe her ‘iddah, so Fari‘ah bint Malik radi Allahu anha informed him that the Prophet sallallahu alayhi wa sallam had ordered her to observe her ‘iddah in her husband’s house, so Uthman radi Allahu anhu ruled accordingly. [سنن ابي داؤد كتاب الطلاق رقم 2300]
(24) Ibn Abbas radi Allahu anhu was unaware of the hadith that in the state of ihram, the animal hunted is unlawful, until Zayd ibn Arqam radi Allahu anhu informed him. [صحيح مسلم كتاب الحج رقم 1190]
(25) Sayyiduna Ali radi Allahu anhu burned heretics with fire, until Ibn Abbas radi Allahu anhu narrated to him the hadith that the Messenger sallallahu alayhi wa sallam said: “Do not punish anyone with Allah’s punishment.” This hadith was unknown to Ali radi Allahu anhu. [صحيح البخاري كتاب استتابة المرتدين رقم 6922]
(26) A mad woman was brought to Umar radi Allahu anhu, and after consultation, he ordered her to be stoned. Then Ali radi Allahu anhu met him and informed him that the Prophet sallallahu alayhi wa sallam said: “Three people are exempt from legal responsibility: the insane until he regains sanity, the child until he matures, and the sleeping person until he wakes up.” Umar radi Allahu anhu, upon hearing this hadith, retracted his ruling and released the woman. [صحيح ابن خزيمه رقم 1003]
(27) Placing the hands on the knees in bowing (ruku‘) is Sunnah, even grasping the knees, and this hadith did not reach Ibn Mas‘ud radi Allahu anhu that the previous practice was abrogated and now placing the hands on the knees and grasping them is the Sunnah of the Messenger sallallahu alayhi wa sallam. See [صحيح مسلم كتاب الصلاة، سنن الترمذي رقم 258 مع تحفة]
«قال أبوعيسيٰ الترمذي وحمل هذا على أن ابن مسعود رضى الله عنه لم يبلغه النسخ»
(28) Ibn Umar radi Allahu anhu was unaware of the hadith prohibiting sharecropping land until Rafi‘ ibn Khadij radi Allahu anhu informed him of this hadith. [سنن ابن ماجه، كتاب البيوع رقم 3394۔ 3395]
(29) The Prophet sallallahu alayhi wa sallam married Maymunah radi Allahu anha when he was not in the state of ihram, but this hadith was unknown to Ibn Abbas radi Allahu anhu, and he said that the Prophet sallallahu alayhi wa sallam married her while in ihram. [زاد المعاد، ج4، ص1016]
(30) On the day of the conquest of Makkah, the Messenger sallallahu alayhi wa sallam prayed in the Ka‘bah, but this hadith was unknown to Fadl ibn Abbas radi Allahu anhu until Bilal radi Allahu anhu informed him. [صحيح البخاري، كتاب المناسك۔ كتاب الذكاة رقم 1482]
(31) After the death of the Prophet sallallahu alayhi wa sallam, the Companions differed as to where he should be buried, so Abu Bakr al-Siddiq radi Allahu anhu narrated the hadith, which was unknown to the senior Companions, that the Prophet sallallahu alayhi wa sallam said: “Prophets are buried where they die.” [صحيح سيرة الانبياء ص727]
(32) The issue of increasing the dowry was unknown to Umar radi Allahu anhu, i.e., what was the dowry of the noble wives and daughters of the Prophet sallallahu alayhi wa sallam, until a woman informed him and recited this blessed verse:
«وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا فَلَا تَأْخُذُوْا مِنْهُ شَيْئًا» [النساء : 20] [رواه سعيد بن منصور فى سنته 598، ابويعليٰ فى مسنده الكبير 757، والحديث ضعيف انظر الارواء للالباني 2/ 248]
(33) ‘Abdullah ibn ‘Amr ibn al-‘As radi Allahu anhu narrated that the Prophet sallallahu alayhi wa sallam said: “Soon (near the Day of Judgment) a ruler from Banu Qahtan will arise (i.e., an Arab king from Qahtan).” Amir Mu‘awiyah radi Allahu anhu was unaware of this hadith until ‘Abdullah radi Allahu anhu narrated it to him. [صحيح البخاري، كتاب المناقب، رقم 3500]
(34) During the caliphate of Umar radi Allahu anhu, one day Sayyiduna Hassan radi Allahu anhu was reciting his poetry in the Prophet’s Mosque sallallahu alayhi wa sallam, and Umar radi Allahu anhu wanted to stop him, so Hassan radi Allahu anhu presented a hadith to justify his action. [الحديث والمحدثون، ص155]
(35) If a person is junub and dawn comes, he should perform ghusl and fast. But this hadith was unknown to Abu Hurairah radi Allahu anhu until it was narrated by Umm al-Mu’minin Aisha and Umm Salamah radi Allahu anhuma. [الحديث والمحدثون، ص155]
(18) Uthman radi Allahu anhu was once gifted game meat (while in ihram), and he ate it, but Ali radi Allahu anhu informed him (of what he did not know) that the Prophet sallallahu alayhi wa sallam had returned the meat (i.e., he did not eat it). [الحديث والمحدثون، ص29]
(37) Sayyidah Fatimah radi Allahu anha was unaware of the hadith that the property left by the Prophet sallallahu alayhi wa sallam would not be inherited but would be charity. She was informed of this hadith by Abu Bakr al-Siddiq radi Allahu anhu. [صحيح البخاري، كتاب الخمس، رقم الحديث : 3093]
(38) The statement of the Prophet sallallahu alayhi wa sallam, “The treasure of the Ka‘bah will be spent in the way of Allah…”—this hadith was unknown to Umar radi Allahu anhu, as mentioned by Imam Muslim rahimahullah. [صحيح مسلم، رقم 1232]
(39) The hadith regarding wiping over the leather socks (masah ‘ala al-khuffayn) did not reach Umm Aisha radi Allahu anha until Ali radi Allahu anhu informed her, and later she retracted her opinion. [صحيح مسلم : 1؍232، كتاب الآثار للشيباني : 1؍22]
These few incidents from the blessed era of the Companions have been quoted to sufficiently demonstrate that not every hadith reached every Companion. «وبالله التوفيق»

Hadith Commentary:
Some esteemed commentators have stated that, apparently, there is no correspondence between this hadith and the chapter.
Allamah Qastallani rahimahullah says:
"Al-Khattabi interpreted it as a mistake of the copyist, and Ibn al-Munir said:
When, according to him, the hadiths regarding it were conflicting—some negating, like this hadith of Ibn Umar radi Allahu anhu, and some affirming, like the hadith of Abu Hurairah radi Allahu anhu regarding the bequest for it—he reconciled them by applying the hadith of negation to travel, and the hadith of affirmation to residence. This is further supported by the fact that he titled the chapter for the hadith of Abu Hurairah as 'The Prayer of Duha in Residence,' along with the supporting statement of Ibn Umar:
'If it were a prayer to be performed (regularly), I would have completed it during travel.' This was stated by Ibn Hajar."
That is, Al-Khattabi considered this chapter to be based on a copyist's error, and Ibn al-Munir's view is that, according to Imam Bukhari rahimahullah, there was a conflict between the hadiths of negation and affirmation. He resolved this by applying the hadith of Ibn Umar radi Allahu anhu, which negates (the practice), to travel, and the hadith of Abu Hurairah radi Allahu anhu, which mentions the bequest and thus affirms (the practice), to residence.
This is further supported by the fact that Imam Bukhari rahimahullah established a chapter for the hadith of Abu Hurairah radi Allahu anhu titled 'The Prayer of Duha in Residence,' and it is also supported by the statement of Ibn Umar radi Allahu anhu, who said that if he were to perform supererogatory prayers (nafl) during travel, then why would he not complete the obligatory prayers as well? Thus, it is understood that the negation refers to travel, and the actions of the two Shaykhs (Abu Bakr and Umar radi Allahu anhuma) also pertain to travel, as they did not perform the Duha prayer during travel.

Hadith Commentary:
(1)
Ibn Battal states that the aforementioned hadith is not related to this chapter heading; rather, the heading should have been:
“Whoever does not perform the Duha (Ishraq) prayer.”
He further said that this is a scribe’s error.
However, Ibn Munir has said that Imam Bukhari rahimahullah has reconciled two apparently contradictory hadiths, because in the hadith of Ibn Umar there is negation, and in the hadith of Abu Hurairah there is affirmation. Therefore, the negation should be attributed to travel and the affirmation to residence.
Similarly, the hadith of Umm Hani should be attributed to such a journey in which there are facilities like those in residence.

(2)
The real matter is that Abdullah ibn Umar radi Allahu anhu did not categorically and with certainty negate it; rather, some narrations indicate that Abdullah ibn Umar radi Allahu anhu did not absolutely negate the Duha prayer during travel. In fact, it is narrated from him that when the Messenger of Allah sallallahu alayhi wa sallam would return from a journey, he would perform the Ishraq prayer.
(Sahih Ibn Khuzaymah: 2/231)
Moreover, it is explicitly narrated from Anas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam performed eight units (rak‘ahs) of Ishraq during travel.
After completing them, he said:
“I have performed them out of fear of Allah and hope in Him.”
(Sahih Ibn Khuzaymah: 2/231)
On this basis, the narration from Abdullah ibn Umar radi Allahu anhu, which is based on uncertainty, cannot be used to reject the definitive narration from Anas radi Allahu anhu.
Incidentally, Abdullah ibn Abbas radi Allahu anhu once declared the Ishraq prayer to be an innovation (bid‘ah).
(Sahih al-Bukhari, al-‘Umrah, Hadith: 1775)
Nevertheless, his rejection seems to be based on the fact that he did not see the Messenger of Allah sallallahu alayhi wa sallam performing the Ishraq prayer.
But the fact that Ibn Umar radi Allahu anhu did not see it is not proof that this prayer does not exist at all or that performing it is an innovation.
Qadi ‘Iyad and others have written that Ibn Umar radi Allahu anhu denied the practice of performing Ishraq with the same regularity as obligatory prayers, or performing it in the mosque, or establishing it in congregation.
His denial does not mean that the Ishraq prayer is contrary to the Sunnah, just as it is narrated regarding Abdullah ibn Mas‘ud radi Allahu anhu that when he saw some people regularly performing it, he said: If you must perform it regularly, then do so in your homes.
(Fath al-Bari: 3/89)
The narrations also establish that Abdullah ibn Umar radi Allahu anhu, when he would come to Makkah or go to the Quba Mosque, would perform the Ishraq prayer.
In any case, due to the denial narrated from Abdullah ibn Umar radi Allahu anhu, the legitimacy (mashru‘iyyah) of the Ishraq prayer cannot be denied; rather, at most, it can be said that he denied it according to his own knowledge.
(Fath al-Bari: 3/89)