Bukhari

Hadith Commentary:
What happened was that a person spoke ill of Uthman (radi Allahu anhu) in the presence of Muhammad ibn al-Hanafiyyah. He said, "Be silent!" People asked, "Did your father, Ali (radi Allahu anhu), ever speak ill of Uthman?" Then Muhammad ibn al-Hanafiyyah narrated this incident—meaning, if Ali (radi Allahu anhu) had been among those who spoke ill of him, he would have done so on that occasion.

The relevance of this hadith to the chapter heading is that the written document of the Prophet (sallallahu alayhi wa sallam) remained with Ali (radi Allahu anhu). He made use of it. Imam Bukhari (rahimahullah) did not narrate hadiths regarding the coat of mail, staff, and hair, even though they are mentioned in the chapter heading.

It is possible that he alluded to the hadiths of Aisha (radi Allahu anha) and Abbas (radi Allahu anhu), which are mentioned in other chapters.

The hadith of Aisha (radi Allahu anha) is that, at the time of the Prophet’s (sallallahu alayhi wa sallam) death, his coat of mail was mortgaged with a Jew.

The hadith of Ibn Abbas (radi Allahu anhu) is that the Prophet (sallallahu alayhi wa sallam) used to kiss the Black Stone with a stick.

The hadith of Anas (radi Allahu anhu) has passed in the Book of Ablution (Kitab al-Taharah), in which Ibn Sirin said: "We have some blessed hair of the Prophet (sallallahu alayhi wa sallam)," and from the bowl, other vessels can be analogized.

The purpose of Imam Bukhari (rahimahullah) in mentioning the chain of narration from Humaydi is to make clear the explicit hearing of Sufyan from Muhammad ibn Suqah, and of Muhammad ibn Suqah from Mundhir.

(Humaydi)

Hadith Commentary:
1.
A person once spoke ill of Uthman (radi Allahu anhu) in the presence of Muhammad ibn al-Hanafiyyah, so he silenced him.
The people said:
"Your noble father also used to speak ill of Uthman (radi Allahu anhu)."
At that, Ibn al-Hanafiyyah narrated this incident:
If Ali (radi Allahu anhu) had intended to speak ill of him, he should have done so at that occasion.
Uthman (radi Allahu anhu) returned that document because he was already aware of its contents and was having his officials act accordingly.
(Fath al-Bari: 6/258)

2.
Imam al-Bukhari (rahimahullah)'s intent is that this document regarding charity, dictated by the Messenger of Allah (sallallahu alayhi wa sallam), remained with Ali (radi Allahu anhu) and he acted upon it.
Ibn al-Hanafiyyah (rahimahullah) is the son of Ali (radi Allahu anhu).
Al-Hanafiyyah is his mother, whose name was Khawlah bint Ja'far, and she had come as a captive among the captives of Yamamah.
('Umdat al-Qari: 10/442)

Necessary Note:
Imam al-Bukhari (rahimahullah) did not narrate any hadith regarding the armor, staff, or hair of the Messenger of Allah (sallallahu alayhi wa sallam), even though he mentioned them in the established chapter heading and has mentioned them elsewhere.
Perhaps he alluded to them; their details are as follows:

©.
The Noble Armor:
It is narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) took some measure of barley on credit from a Jew and pledged his armor as collateral.
(Sahih al-Bukhari, al-Buyu', Hadith: 2068)
The Messenger of Allah (sallallahu alayhi wa sallam) was not able to redeem the pledged armor by paying the price of the barley during his lifetime. Abu Bakr (radi Allahu anhu), during his caliphate, paid the price and took the armor from the Jew and handed it over to Ali (radi Allahu anhu).

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The Blessed Staff:
It is narrated from Ibn Abbas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) had a pointed staff with which he would touch the Black Stone.
(Sahih al-Bukhari, al-Hajj, Hadith: 1607)
It is narrated from Ali (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) once went to Baqi' with a funeral, and he had a stick with which he began to draw lines on the ground, then he narrated a hadith.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4948)

The Blessed Hair:
It is narrated from Anas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam), during Hajj, shaved his head and Abu Talhah (radi Allahu anhu) obtained the blessed hair.
(Sahih al-Bukhari, al-Wudu', Hadith: 171)
Some of this hair was with Ibn Sirin, which he had obtained from Anas (radi Allahu anhu).
'Ubaydah also wished that he had some of that hair.
(Sahih al-Bukhari, al-Wudu', Hadith: 170)
Urwah ibn Mas'ud (radi Allahu anhu) states that whenever a hair of the Messenger of Allah (sallallahu alayhi wa sallam) would fall, the Companions (radi Allahu anhum) would immediately take it in their hands.
(Musnad Ahmad: 4/324)
In the books of hadith, only women are mentioned who specifically took care to preserve the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam); among them are Umm Salamah (radi Allahu anha) and Umm Sulaym (radi Allahu anha).
Abdullah ibn Mawhib states that Umm Salamah (radi Allahu anha) once showed him the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam).
(Sahih al-Bukhari, al-Libas, Hadith: 588)
Abdullah ibn Mawhib further details that his family gave him a bowl of water and sent him to Umm al-Mu'minin Umm Salamah (radi Allahu anha) because she had the blessed hair of the Messenger of Allah (sallallahu alayhi wa sallam) preserved in a beautiful silver container.
She would dip the hair in the water and shake it, then that water would be given to someone afflicted with the evil eye or fever.
He says, "At that time, I saw red-colored blessed hair in the container."
(Sahih al-Bukhari, al-Libas, Hadith: 5896)
Similarly, Umm Sulaym (radi Allahu anha) took care to preserve the blessed hair, which had been given to her by her noble husband Abu Talhah (radi Allahu anhu).
Imam Ahmad ibn Hanbal (rahimahullah) also had some blessed hair, which he received from a son of Fadl ibn Rabi'.
He would kiss this hair, place it on his eyes, and soak it in water, then drink that water as a means of healing.
During the time of his trial, he kept it in his sleeve.
Some people tried to take it from him, but they were not successful in their attempt.
(Siyar A'lam al-Nubala': 11/250)
He had also made a bequest that the hair be buried with him in his grave.
(Siyar A'lam al-Nubala': 11/337)
It should be noted that seeking blessing (tabarruk) from the noble relics of the Messenger of Allah (sallallahu alayhi wa sallam) is permissible with two conditions, provided their authenticity is established:
1. The one seeking blessing should have correct Islamic belief and good character, because if a person is not a true Muslim, Allah will not grant him any benefit from such relics.
2. The person seeking blessing should actually obtain something from the noble relics of the Messenger of Allah (sallallahu alayhi wa sallam) and use it; mere sight of it will not benefit, as has been detailed earlier.

Finally, we consider it necessary to clarify that although the Companions (radi Allahu anhum) of the Messenger of Allah (sallallahu alayhi wa sallam) sought blessing from his noble relics at the time of the Treaty of Hudaybiyyah,
they applied his saliva to their faces and bodies,
and the Messenger of Allah (sallallahu alayhi wa sallam) did not forbid them from doing so.
Such actions were also necessary in the context of war, so that the Quraysh disbelievers would be intimidated and it would be demonstrated before them how strong the Muslims' connection was with their leader and guide,
how deeply devoted they were to their beloved, the Messenger of Allah (sallallahu alayhi wa sallam),
how absorbed they were in his love, and in what ways they honored him.
Nevertheless, it cannot be overlooked that after the Treaty of Hudaybiyyah, the Messenger of Allah (sallallahu alayhi wa sallam), in a most wise and subtle manner, directed the attention of the Muslims towards righteous deeds, which are far superior to seeking blessings from relics.
The following hadith provides us with clear guidance in this regard:
It is narrated from Abdur Rahman ibn Abu Qurad that the Messenger of Allah (sallallahu alayhi wa sallam) once performed ablution, and his Companions (radi Allahu anhum) began to rub the water of his ablution on their bodies. The Messenger of Allah (sallallahu alayhi wa sallam) said:
"Why do you do this?" The Companions (radi Allahu anhum) replied:
"We do this out of love for Allah and His Messenger."
He said:
"Whoever wishes to love Allah and His Messenger, or that Allah and His Messenger love him, should speak the truth when he speaks, return what is entrusted to him, and treat his neighbors well."
(Silsilat al-Ahadith al-Sahihah, Hadith: 2998)

In summary, in our view, the real blessing of the Messenger of Allah (sallallahu alayhi wa sallam) is that whatever we have received from Allah through him, we should act upon it, and follow his appearance and character. As a result, we will be honored with the blessings and goodness of this world and the Hereafter, as Hafiz Ibn Taymiyyah (rahimahullah) says:
The people of Madinah were blessed with happiness in this world and the Hereafter due to the blessing of the Messenger of Allah (sallallahu alayhi wa sallam). Every believer who attained faith by virtue of this blessing will be granted such goodness by Allah, the value of which only Allah knows.
(Majmu' al-Fatawa: 11/113)
We have written in detail on this subject in our compilation "Fatawa Ashab al-Hadith."
(Fatawa Ashab al-Hadith: 1/42, 48)
Esteemed readers should certainly study it.
Such detailed information regarding the noble relics of the Messenger of Allah (sallallahu alayhi wa sallam) may not be found elsewhere.
And Allah knows best.