Bukhari

Hadith Commentary:
(1)
In one narration, there is detail that the Qur’anic verse regarding Hajj Tamattu‘ was revealed, and we performed Hajj Tamattu‘ with the Messenger of Allah (sallallahu alayhi wa sallam). Then the Qur’an did not declare it unlawful, nor did the Messenger of Allah (sallallahu alayhi wa sallam) prohibit it until the very end. After that, a person expressed his own opinion and said what he wished to say.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4518)
(2)
Imam al-Bukhari (rahimahullah) has clarified after this narration that the one who prohibited Hajj Tamattu‘ was ‘Umar (radi Allahu anhu). The indications also point to the fact that the very first person to prohibit Hajj Tamattu‘ was ‘Umar (radi Allahu anhu), and whoever prohibited it after him did so by following ‘Umar (radi Allahu anhu). Some narrations show that ‘Uthman and ‘Abdullah ibn al-Zubayr (radi Allahu anhuma) also used to prohibit Hajj Tamattu‘. However, they prohibited it on the basis of ijtihad (independent juristic reasoning), which, since it is in opposition to the textual evidence, is not acceptable.
(Fath al-Bari: 3/546)
(3)
From this hadith, it is understood that a Qur’anic ruling can be abrogated by a Qur’anic verse; there is no difference of opinion in this. However, the abrogation of the Qur’an by hadith is a matter of scholarly disagreement, but according to us, the preferred view is that Qur’anic rulings can also be abrogated by hadith, because in this hadith, ‘Imran ibn Husayn (radi Allahu anhu) says that the Messenger of Allah (sallallahu alayhi wa sallam) did not prohibit Hajj Tamattu‘. The implication is that if the Messenger of Allah (sallallahu alayhi wa sallam) had prohibited it, the Qur’anic ruling would have been considered abrogated.
(Fath al-Bari: 3/546)
And Allah knows best.