Bukhari

Hadith Commentary:
At the end of the narration, there is mention of an Ash‘ari sage. "Hakim" is either his name, or it means "one who possesses wisdom."
The meaning of the statement of this sage at the end of the narration is that he is ready to fight alongside us.
The implication is that this sage is very brave; he does not flee from facing the enemies. Rather, he says: "Wait a moment, we are present to fight you," or it means that he is a person of great wisdom and prudence.
By frightening the enemies in this manner, he saves himself from them.
They think that he is not alone, but that his companions are also coming.
Some have translated it as follows: When he meets the Muslim horsemen, he says, "Wait!"—that is, let our companions who are on foot arrive, so that all of us together may fight the disbelievers.

Hadith Commentary:
➊
In the year of Hudaybiyyah, when a peace treaty was concluded with the disbelievers, the Messenger of Allah (sallallahu alayhi wa sallam) sent Amr ibn Umayyah al-Damri (radi Allahu anhu) to the Negus (Najashi) with the request that he send Ja’far ibn Abi Talib and his companions from Abyssinia to Madinah Tayyibah. Accordingly, the Negus returned these individuals with great honor and respect.
When they returned, the Messenger of Allah (sallallahu alayhi wa sallam) was in Khaybar at that time.
The Messenger of Allah (sallallahu alayhi wa sallam) gave them a share from the spoils of Khaybar.
Before giving them a share, he took the other warriors into confidence, spoke with them, and then included them in the war booty.
(Fath al-Bari 7/603.)

➋
Asma bint Umays (radi Allahu anha) said to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah (sallallahu alayhi wa sallam)! People boast over us and say that you are not among the earliest emigrants (muhajirun).”
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“You have two migrations:
First, you migrated from Makkah to Abyssinia, then from Abyssinia to Madinah Tayyibah.”
(Fath al-Bari: 7/607.)
From this narration, it is understood that the People of the Ship (Ahl al-Safina) have, in an absolute sense, superiority over the other earliest emigrants.
Hafiz Ibn Hajar (rahimahullah) has written that in this respect, they will have superiority; this is a partial virtue which does not contradict the general virtue.
(al-Tabaqat al-Kubra by Ibn Sa’d: 8/261)

➌
It should be noted that the statements Umar (radi Allahu anhu) made to Asma (radi Allahu anha) were not intended as boasting, but rather as a way of mentioning Allah’s favor (tahdith ni’mah), that Allah, the Exalted, granted them the ability to migrate first.
Such conversations sometimes occur among companions and friends, and there is absolutely no intention of pride or self-glorification in them.
And Allah knows best.

➍
Imam Bukhari (rahimahullah) has mentioned this incident in connection with the Battle of Khaybar; other details have already been mentioned in the Book of Jihad.
The spoils received from Khaybar and their details will be mentioned in the forthcoming hadiths, in sha Allah.

Hadith Commentary: Benefits and Issues: This hadith establishes that reciting the Qur’an aloud at night in one’s home, as long as it does not cause harm to others, is permissible, and that a person can be recognized by the sound of his recitation. Furthermore, it is permissible to advise one’s cavalrymen to wait for their companions who are coming on foot, so that a joint attack can be carried out, or the enemy can be invited to stand firm in confrontation by saying, “Wait, let us have a duel.” This is because the term “khayl” (cavalry) can refer to one’s own cavalry detachment as well as to that of the enemy.