Bukhari

Explanation:
In the context of this hadith, Maulana Waheeduz-Zaman Sahib Hyderabadi has written excellently; he states:

“When Abdullah ibn Umar radi Allahu anhuma received the hadith, he retracted his own opinion and legal verdict. All the Imams and leaders of our religion have done the same: wherever the truth became clear to them, they turned towards it. They never stubbornly clung to their own statements. From Imam Abu Hanifah, Imam Shafi’i, Imam Malik, and Imam Ahmad, there are two, three, even four different opinions transmitted on a single issue. Alas, that was one era, and this is another era—now, even after seeing an authentic hadith, people do not turn away from their own opinions and ideas; rather, whoever follows the hadith, they rise up in enmity against him.”

This is generally the attitude of the rigid blind followers (muqallideen jamideen).
There is always resentment in their hearts towards the people of research...
They claim that following hadiths causes disruption in the religion.

Hadith Commentary:
1.
There are three types of circumambulation (tawaf):
➊.
Tawaf al-Qudum:
It is also called the Tawaf of Greeting (tahiyyah).
This tawaf is performed immediately upon entering the House of Allah (Baytullah).
If a woman arrives in Makkah in a state of menstruation (hayd), this tawaf is waived for her.
➋.
Tawaf al-Ifadah:
It is also called the Tawaf of Visitation (ziyarah).
This is a pillar (rukn) of Hajj.
This tawaf is performed on the 10th of Dhul-Hijjah.
It is not waived under any circumstance.
If a woman begins menstruating, she should wait until it ends, perform Tawaf al-Ifadah, and then return to her homeland.
➌.
Tawaf al-Wada‘:
It is also called the Tawaf of Departure (sadr), which is performed at the time of returning home.
If a woman is in a state of menstruation, Tawaf al-Wada‘ is also waived for her.
2.
The purpose of Imam al-Bukhari rahimahullah is that after performing Tawaf al-Ifadah, which is a pillar of Hajj, if a woman begins menstruating, it is not necessary for her to remain in Makkah for Tawaf al-Wada‘; she may return to her home, because the Shari‘ah has waived it for her.
Tawaf al-Ifadah is also called Tawaf al-Rukn, Tawaf al-Ziyarah, and Tawaf Yawm al-Nahr.
The initial fatwa of Ibn ‘Umar radi Allahu anhu was that a menstruating woman must wait for purification (taharah) in order to perform Tawaf al-Wada‘.
When he learned that the Messenger of Allah sallallahu alayhi wa sallam had granted a concession in this matter, he retracted this position—or perhaps he had known of the concession earlier but forgot, and thus began issuing a fatwa that was affected by this forgetfulness; later, when reminded, he withdrew his fatwa.
From this hadith it is understood that a menstruating woman cannot perform the circumambulation (tawaf) of the House of Allah (Baytullah).
(Fath al-Bari: 1/555)