Bukhari

Hadith Commentary:
When the student of Ibn Abbas (radi Allahu anhu), Ammar bin Abi Ammar, narrates from him, his words are as follows:
"The Messenger of Allah (sallallahu alayhi wa sallam) stayed in Makkah Mukarramah for fifteen years after the revelation began; for seven of those years, he would see light and radiance, and would hear voices from the unseen, then for eight years, the series of revelation continued uninterrupted."
(Sahih Muslim, Al-Fada'il, Hadith: 6401(2353))

However, the correct view is that after receiving prophethood, he (sallallahu alayhi wa sallam) remained in Makkah Mukarramah for thirteen years, then when he was commanded to migrate, he stayed in Madinah Tayyibah for ten years, as is mentioned in Sahih Bukhari.
(Fath al-Bari: 287/7)

Hadith Commentary: Benefits and Issues: (1)
Upon seeing the state of poverty and hunger among the Muslims, the Prophet (sallallahu alayhi wa sallam) became extremely distressed, to the extent that the color of his face changed. In his anxiety, he would sometimes go inside the house and sometimes come outside, seeking a way to help and support them. For this purpose, when the time for prayer arrived, he had the call to prayer (adhan) given and arranged for the prayer.
When the people gathered, he led them in prayer and taught them the lesson of human unity,
aroused concern and awareness for the Hereafter,
and then encouraged charity. The Muslims did not show any negligence or laziness in helping and supporting their religious brothers; rather, people immediately began bringing food items and clothes from their homes.
So much so that two large piles of food and clothes were collected. Upon seeing the spirit of sympathy, goodwill, and cooperation among the Muslims, the face of the Prophet (sallallahu alayhi wa sallam) lit up with joy and happiness.
Islam seeks to instill this very spirit of goodwill and sympathy for one another in the hearts of Muslims.

(2)
Some respected and esteemed scholars have, based on this hadith, made a specification (takhsis) in the generality of (kullu bid‘atin dalalah) (every innovation is misguidance), as Imam Nawawi rahimahullah has written that by "every innovation is misguidance," what is meant are the false and blameworthy innovations (muhdathat batilah wa bida‘ madhmumah). Using this as a basis, some people have made marginal notes, whereas the word "bid‘ah" (innovation) does not even appear in this hadith; rather, the word (sanna sunnatan) is used. "Sunnah" refers to the path upon which people travel, i.e., the way or course of action that already exists.
As in this hadith, the Companion who brought the pouch did not do anything new;
he merely took the initiative in giving charity, and in this sense, he became like the first drop of rain. In other words, he took the lead in adopting an act established by the Book and Sunnah.
Similarly, whoever takes the lead in adopting an act prohibited by the Book and Sunnah,
he will share in the sin of all who follow. In the same way, if an act established by the Book and Sunnah has been abandoned somewhere, then whoever revives it in that place will be entitled to the reward of those who act upon it.
If in a village or area a wrong act is not being committed—for example, there is no TV
or VCR—whoever brings it first will share in the sin of those who follow. Now, if a scholar writes a book with the intention of spreading and propagating the religion or explaining the Book and Sunnah, as the Prophet (sallallahu alayhi wa sallam) commanded, but its specific form or method was not determined, i.e., it was not specified that the propagation of religion and the Book and Sunnah must only be done in a particular way or form, then to say about this that it is (ma lam yurid bihi al-sunnah) (that which is not mentioned in the Sunnah) is mere stubbornness and a mistaken notion. The categories of innovation made by such-and-such Imam or scholar do not become correct just because they made them,
whereas the authentic hadith of the Prophet (sallallahu alayhi wa sallam) is (kullu bid‘atin dalalah) (every innovation is misguidance),
and a group of scholars explains its correct meaning in its general sense and considers the division to be incorrect, as Shaykh Ahmad Sirhindi among the Hanafi scholars has done, and we will quote his statement at an appropriate place. In summary, those Sunnahs and recommended acts (mustahabbat) towards which people are not attentive,
or which people have abandoned, or in a particular situation or time, whoever takes the initiative in a good deed and begins it, he is included in (man sanna sunnatan hasanatan) (whoever initiates a good Sunnah). And whoever promotes an unlawful or forbidden thing, or takes the lead in it at a particular time or occasion, and others follow him in that act, he is included in (man sanna sunnatan sayyi’atan) (whoever initiates an evil Sunnah).
And those acts which are started due to religious need and requirement, and whose form and method are not specified or determined,
they may change with time and circumstances.
To use these as evidence for the permissibility of innovation (bid‘ah), when in innovation a specific and determined form is established, is not correct.