Bukhari

Hadith Commentary:
They resorted to trickery to make it lawful for themselves, and because of this action, a curse was invoked upon them.
It is evident from this that using tricks and excuses to alter any legal (shar‘i) ruling is an extreme crime, and to make something lawful unlawful, or to make something unlawful lawful through some trick, is a cause for curse.
But, alas, the esteemed jurists (fuqaha) have even authored independent books on legal stratagems (kitab al-hiyal).
In these, numerous methods for devising unwarranted tricks and excuses have been described—may Allah have mercy.

Hadith Commentary:
(1)
From this hadith, it is understood that such trickery and seeking of means which lead a person to a prohibited act are unlawful (haram) and forbidden. It is also understood that consuming the price of something whose essence is haram is itself haram.
At the end, Imam Bukhari rahimahullah has interpreted "qatil" as "cursed," and he has derived this meaning from the Qur'an.
In the Noble Qur'an it is stated:
﴿قُتِلَ الْخَرَّاصُونَ ﴿١٠﴾
Ibn Abbas radi Allahu anhu has interpreted this as "accursed," and "kharrasun" means "liars."
Imam Mujahid has adopted this interpretation.
(Fath al-Bari: 4/525)
(2)
It should be clear that according to this hadith, transforming the form of haram things and then selling them, and using their price, is haram.

Hadith Commentary: Benefits and Issues:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) undertook four types of journeys.
1. Generally, the Prophet (sallallahu alayhi wa sallam) traveled for the purpose of jihad.
2. The journey of migration (hijrah).
3. The journey of ‘umrah.
4. The journey of Hajj. All four of these journeys were lengthy.
There is no journey of the Prophet (sallallahu alayhi wa sallam) that was only nine or ten miles long.

➋ According to Imam Malik (rahimahullah), the distance for shortening the prayer (qasr) is the distance of one day’s travel, which generally amounts to twenty-four miles.
According to Imam Shafi‘i (rahimahullah) and Imam Ahmad (rahimahullah), the distance for qasr is two days’ travel.
As Imam Nawawi and Imam Ibn Qudamah have stated, it is four barid (i.e., forty-eight miles), because in one barid there are four farsakh, and in one farsakh there are three miles.
According to Imam Abu Hanifah (rahimahullah), the distance for qasr is three days’ travel.
However, the Hanafis generally consider this to be forty-eight miles.
Thus, according to these three Imams, if one travels up to forty-eight miles, then a person may shorten the prayer (qasr), but this specification and determination is not established by any authentic and marfu‘ hadith.
From the Prophet (sallallahu alayhi wa sallam), qasr is established in absolute travel, without specification or determination.
Therefore, in common understanding, whatever distance is considered a journey, in that a person may shorten the prayer; there is no need to specify the distance.
When a person considers himself a traveler and his conscience is satisfied that he is truly a traveler, then he should perform the shortened prayer (qasr).

➌ When a person sets out on a journey from his home and leaves the populated area, then if the time for prayer comes, he will perform the shortened prayer (qasr).
On the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), which was the last journey of the Prophet (sallallahu alayhi wa sallam),
he (sallallahu alayhi wa sallam) performed the Zuhr prayer in Madinah in full, and performed the ‘Asr prayer at Dhu’l-Hulayfah in the form of qasr, and Dhu’l-Hulayfah is approximately six miles from Madinah al-Munawwarah.
Some individuals, based on the answer of Anas (radi Allahu anhu), have considered the distance for qasr to be three farsakh, i.e., nine miles.
However, there is no journey of the Messenger of Allah (sallallahu alayhi wa sallam) that is established to be of such a short distance.