Bukhari

Hadith Commentary:
(1)
Two things are established from this hadith:
First, emancipating a slave-girl in the absence of the Messenger of Allah (sallallahu alayhi wa sallam). This is the very point intended by Imam Bukhari (rahimahullah): that the Messenger of Allah (sallallahu alayhi wa sallam) did not declare it invalid, but rather, while maintaining it, guided towards an even better deed. The second is maintaining ties of kinship (silat ar-rahm), because he (sallallahu alayhi wa sallam) said: “The reward for maintaining kinship is greater than that of emancipating (the slave-girl).” In this context, it is not a gift (hadiyyah), but rather maintaining kinship.
It is mentioned in the hadith: “Giving charity to a poor person is only charity, but extending a helping hand to a relative is both charity and maintaining kinship.” (Fath al-Bari: 5/269, and Sunan an-Nasa’i, Zakat, Hadith: 2583)

(2)
In reality, Imam Bukhari (rahimahullah) is alluding to the non-applicability of a certain hadith as evidence: that a wife’s gift is not valid without the husband’s permission. (Sunan Abi Dawud, Buyu‘, Hadith: 3547)
Imam Malik reconciled between these two hadiths in this way: that a woman may give a gift (hibah) of less than one-third without permission, but if she wishes to give more than that, she must seek her husband’s permission. (Fath al-Bari: 5/268)

(3)
After the hadith of Maymunah, Imam Bukhari (rahimahullah) mentioned a suspended (mu‘allaq) narration for two purposes:
When Muhammad ibn Ishaq narrates this from Bukayr, he mentions the route of “Bukayr from Sulayman ibn Yasar,” whereas in the aforementioned narration, when Yazid narrates from Bukayr, he narrates it as “Bukayr from Kurayb.”
Imam Bukhari (rahimahullah) wants to clarify that ‘Amr, following Yazid, also narrates it as “Bukayr from Kurayb,” and this is what is correct.
The second point he mentions is that when ‘Amr narrates, he narrates it as mursal, meaning that in his narration, Kurayb’s manner is as if he himself witnessed the incident. (Fath al-Bari: 5/270)

Hadith Commentary: Benefits and Issues:

➊ Lady Aisha (radi Allahu anha) made this statement after observing the conduct, adornment, and beautification of women. She said that if the Prophet (sallallahu alayhi wa sallam) had seen the state of women as it is now, he would have prevented them from attending the mosques. This statement pertains to the era of the best generations (khayr al-quroon). If Lady Aisha (radi Allahu anha) were to witness the conditions of today, what would she have thought? If, in such circumstances, it is not permissible for women to go to mosques, then would it be permissible for them to go to clubs, shopping centers, airplanes, trains, co-educational institutions, hotels, banks, hospitals, offices, and recreational places?

➋ But unfortunately, the statement of Lady Aisha (radi Allahu anha) is only remembered when it comes to women attending mosques, and it is not considered necessary to recall it in any other context. Whereas the real situation is that, although the Messenger of Allah (sallallahu alayhi wa sallam) did not witness these circumstances, Allah, Who is the Knower of the unseen (ʿAllām al-Ghuyūb), was certainly aware of these conditions. Why then did He not command His Messenger that such circumstances would arise, so you should prevent women from the mosques?

➌ Furthermore, Lady Aisha (radi Allahu anha) herself did not prohibit it, because the Messenger of Allah (sallallahu alayhi wa sallam) did not witness that era nor did he prohibit it. And the rulings of the Shariah cannot be changed based on anyone’s opinion or analogy. Therefore, instead of preventing women from the mosques, they should be prevented from other places of corruption, and they should be instructed in the proper Islamic etiquette for coming to the mosques. Moreover, not all women adorn themselves and wear makeup—so why are all of them prevented?

➍ And the women of Bani Israel were prevented through the Shariah, not through anyone’s personal opinion or analogy. Also, this hadith proves that Lady Aisha (radi Allahu anha) did not consider the Prophet (sallallahu alayhi wa sallam) to be the knower of the unseen (ʿālim al-ghayb), otherwise she would not have said, “If he had seen.”