Bukhari

Hadith Commentary:
In this battle, it was actually the Muslims who suffered losses, because the people of Ta’if were inside the fortress and had stored provisions inside it for a whole year.
The Messenger of Allah (sallallahu alayhi wa sallam) laid siege to it for eighteen days, or twenty-five days, or perhaps more or less than that.
The disbelievers kept shooting arrows at the Muslims from inside the fortress, and they would heat pieces of iron and throw them, as a result of which several Muslims were martyred.
You consulted Naufal bin Mu‘awiyah (radi Allahu anhu), and he said: “These people are like a fox that has retreated into its den.
If you remain here, you will be able to catch the fox; if you leave it, the fox will not be able to harm you in any way.”
(Wahidi)

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) kept the spoils of war obtained from Hawazin at Ji‘ranah and himself laid siege to Ta’if.
But the people of the fortress had gathered so much provision there that it was sufficient for them for a whole year. They threw heated weapons at the Muslims, tied to their arrows.
Hafiz Ibn Hajar (rahimahullah) has narrated, with reference to Ibn Shaybah, a report that when the Messenger of Allah (sallallahu alayhi wa sallam) besieged the people of Ta’if, the noble Companions (radi Allahu anhum) said to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah (sallallahu alayhi wa sallam)! The arrows of Thaqif have burned us; if you would supplicate against them.” So he (sallallahu alayhi wa sallam) supplicated:
“O Allah! Guide Thaqif.”
(al-Musannaf li Ibn Abi Shaybah: 108/11)
Then he consulted Naufal bin Mu‘awiyah (radi Allahu anhu), who said that these people have gone into their burrow like a fox; if you stay here, it is possible to overpower them, and if you leave them, they will not be able to harm you.
After his advice, the Prophet (sallallahu alayhi wa sallam) planned to depart from there, so the noble Companions (radi Allahu anhum ajma‘in) expressed their feelings, as mentioned in the hadith: When the fighting began, the Muslims would shoot arrows from below, but would miss the target, while the enemy would shoot arrows from above and would not miss. Now the Muslims felt that it was better for them to return; therefore, when the next day the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Tomorrow we will return,” they became happy, because it was very difficult to avoid the arrows coming from above.
(Fath al-Bari: 56/8)

Hadith Commentary:
➊
When the Messenger of Allah (sallallahu alayhi wa sallam) finished the Battle of Hunayn, he laid siege to the people of Ta’if.
Since they were expert marksmen and archers, conquering this fortress was difficult.
It required staying there for a long period.
The Messenger of Allah (sallallahu alayhi wa sallam), out of compassion for the Muslims, expressed his intention that they would return to Madinah the next day, but the Muslims did not like this plan and resolved to conquer it.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“If your plan is to conquer it, then begin the battle in the morning.”
Thus, the battle was started.
The Muslims suffered considerable losses and received severe wounds.
When the Messenger of Allah (sallallahu alayhi wa sallam) saw the condition of the Muslims, he again said:
“In sha Allah, we will return tomorrow.”
The Muslims were very pleased with this intention, and then they realized that all goodness and blessing lies in acting upon the command of the Messenger of Allah (sallallahu alayhi wa sallam).
The Messenger of Allah (sallallahu alayhi wa sallam) smiled at their change of resolve, for just yesterday they were determined to fight, and today they are happy to return.

➋
Imam al-Bukhari (rahimahullah) has, through this hadith, explained the will (mashiyyah) of Allah Ta’ala: that on the first day, the Messenger of Allah (sallallahu alayhi wa sallam) intended to return and made it dependent upon the will of Allah Ta’ala, but Allah Ta’ala did not will it and did not provide the means for it.
The next day, again the Messenger of Allah (sallallahu alayhi wa sallam) intended to return to Madinah and made it dependent upon the will of Allah Ta’ala, and this time the plan was in accordance with the will of Allah Ta’ala.
Allah Ta’ala provided the means and resources for it.
In any case, the will of Allah Ta’ala is not in need of anyone; it is operative throughout all the worlds.
Whatever Allah Ta’ala wills, He brings it to pass; He is independent and free of need, and in this matter, He is not dependent on anyone.
In any case, we are bound to attach our future plans to the will of Allah Ta’ala.
Whether there is success in it or not, we should not be concerned with that, because success or failure depends on the will of Allah Ta’ala.
The statement of Allah Ta’ala is:
“And you do not will except that Allah wills, the Lord of the worlds.” ( al-Takwir 29)

➌
In summary, there are two types of will (irada) of Allah Ta’ala:
©.
Irada Kawniyyah (universal will).
©.
Irada Shariyyah (legislative will).
Irada Kawniyyah is in the sense of mashiyyah (will), as in the Qur’an:
“If Allah wills to misguide you.” ( Hud 34)
Irada Shariyyah is in the sense of love, as in the statement of Allah Ta’ala:
“Allah wants to turn to you.” ( al-Nisa 27/4)
However, Allah Ta’ala’s loving something does not necessitate that it will actually occur, but when He wills something with His irada kawniyyah, that is, when He intends to create something, then it comes into existence immediately. The statement of Allah Ta’ala is:
“His command, when He intends a thing, is only that He says to it, ‘Be,’ and it is.” ( Ya-Sin 82)
However, in the case of the legislative will (irada shariyyah), its occurrence is not necessary, because the beloved thing sometimes occurs and sometimes does not.
And Allah knows best.

Hadith Commentary:
The meaning of the chapter is derived from "fadhahika Rasulullah sallallahu alayhi wa sallam" (so the Messenger of Allah sallallahu alayhi wa sallam laughed), that is, he smiled.