Bukhari

Hadith Commentary:
By mentioning this chain of narration, Imam Bukhari rahimahullah intends to establish that Humayd’s hearing (sama‘) from Anas radi Allahu anhu is verified. And although Yahya ibn Ayyub is weak, Imam Bukhari rahimahullah has accepted his narration as a form of corroboration (mutaba‘at).

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has mentioned the relevance of this hadith to the chapter heading in these words: In the mentioned verse, “Maqam Ibrahim” refers to the Sacred Ka‘bah.
As has been narrated in its exegesis, and this chapter is also related to the qiblah.
Or, it may refer to the entire Haram.
In this case, “min” would be explanatory (tabyiniyyah), and “musalla” would mean the qiblah, which applies to those outside the Haram.
Or, it may refer to the stone upon which Ibrahim alayhis salam stood while constructing the House of Allah (Baytullah).
In this case, the relevance is not in terms of the qiblah itself, but in terms of things related to the qiblah.
(Fath al-Bari: 1/655)
‘Allamah Kirmani rahimahullah has written, quoting Imam Khattabi rahimahullah, that ‘Umar radi Allahu anhu submitted to the Messenger of Allah sallallahu alayhi wa sallam that the stone upon which Ibrahim alayhis salam’s footprints are imprinted should be made a place of prayer in front of the qiblah, i.e., the imam should stand near it, and in respect of this wish, the mentioned verse was revealed.
(Sharh al-Kirmani: 4/67)
2.
Humaid at-Tawil has narrated this from Anas radi Allahu anhu with the expression “‘an.”
In this manner, there was a suspicion of tadlis (concealment of the direct source).
To remove this, Imam Bukhari rahimahullah has narrated the route of Ibn Abi Maryam, in which Humaid at-Tawil explicitly states his hearing from Anas radi Allahu anhu.
(Fath al-Bari: 1/655)
Imam Bukhari rahimahullah’s only purpose in bringing this narration at this point is what we have already mentioned.
The complete explanation of this hadith will be given in the Book of Virtues (Kitab al-Manaqib).
There, we will prove that ‘Umar radi Allahu anhu was indeed a gate for preventing tribulations and trials in this ummah.
Unfortunately, this gate was forcefully broken.
We will discuss the background, foreground, and underlying aspects of breaking this gate there, and we will unveil the factors and motives that were at work in this painful incident.
By the permission of Allah, the Exalted.
3.
It should be noted that it is narrated from Ibn ‘Umar radi Allahu anhu that there was never any incident in which others gave one opinion and ‘Umar radi Allahu anhu expressed a different opinion, except that the Qur’an was revealed in accordance with ‘Umar radi Allahu anhu’s opinion.
(Jami‘ at-Tirmidhi, Manaqib, Hadith: 3682)
From this, it is evident that there is a great abundance of agreement in favor of ‘Umar radi Allahu anhu, but as far as transmission is concerned, we have knowledge of fifteen specific instances of agreement.
This can be termed “Muwafaqat ‘Umar” (Agreements of ‘Umar).
(Fath al-Bari: 1/654)
The explanation of the Agreements of ‘Umar will also be given in the Book of Virtues, insha Allah.
4.
Some scholars have objected to Imam Bukhari rahimahullah that this hadith should have been brought in the previous chapter, which was also established regarding this verse.
Hafiz Ibn Hajar rahimahullah has answered this by stating that there, the hadith of Ibn ‘Umar radi Allahu anhu was mentioned, in which it was explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam made Maqam Ibrahim the place of prayer for the two rak‘ahs after tawaf, whereas in the hadith of ‘Umar, there was no such explicit mention. Therefore, it was mentioned here in relation to things connected to the qiblah.
And Allah knows best.
(Fath al-Bari: 1/654, 655)

Hadith Commentary:
➊
In one narration, it is mentioned that Umar radi Allahu anhu submitted:
O Messenger of Allah sallallahu alayhi wa sallam! Command your noble wives radi Allahu anhunna ajma‘een to observe seclusion (purdah), because both the righteous and the wicked converse with them without any barrier. Then Allah the Exalted revealed the verse of hijab.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 402)

➋
From this, it is understood that Umar radi Allahu anhu was extremely protective (possessed great ghayrah).
He was intensely averse to strangers being informed about the Prophet’s sanctuary and to anyone conversing freely with the noble wives radi Allahu anhunna ajma‘een without restriction.
He explicitly submitted: O Messenger of Allah sallallahu alayhi wa sallam! Keep your wives in seclusion. In fact, it was even displeasing to him that their persons be visible, even if they were outside, the clarification of which will come later, in sha Allah.

Explanation:
1:
You should take the Station of Ibrahim (Maqam Ibrahim) as a place of prayer ( ) and this command pertains to the two units (rak‘ahs) of prayer after the circumambulation (tawaf). However, if there is a large crowd during tawaf, these two rak‘ahs can be performed anywhere in the Sacred Mosque (Haram) where space is available; there is no harm in this.

2:
By the Station of Ibrahim (Maqam Ibrahim) is meant the stone upon which Ibrahim (alayhis salam) stood while constructing the Ka‘bah.