Bukhari

Hadith Commentary: The meaning is that Abu Bakr (radi Allahu anhu) was the very first to embrace faith, so take into consideration his precedence in Islam and my companionship with him; do not cause him distress.

From this hadith, a great virtue of Abu Bakr as-Siddiq (radi Allahu anhu) is derived.

Indeed, he holds a very lofty status in Islam.

Radi Allahu anhu wa ardah.

Hadith Commentary:
➊
Although linguistically, the meaning of "ghāmar" is to enter into a dispute, Imam Bukhari rahimahullah states that its meaning here is "one who takes the lead in goodness." Since the dispute of Abu Bakr radi Allahu anhu was related to virtue and goodness, Imam Bukhari rahimahullah has interpreted its meaning as "one who is foremost in good." Another possible meaning is: Abu Bakr radi Allahu anhu took the lead in seeking forgiveness, and in this regard, he surpassed Umar al-Faruq radi Allahu anhu.

➋
In any case, Imam Bukhari rahimahullah's intent is that this meaning of "ghāmar" is also possible, even though this meaning is not transmitted from the majority of hadith scholars. And Allah knows best.

➌
From this hadith, it is also understood that if a person possesses many virtues and excellences, then if he makes a slip, it should be overlooked. Thus, Abu Bakr radi Allahu anhu is admitting his excess, yet despite this, the Messenger of Allah sallallahu alayhi wa sallam is expressing his displeasure with Umar radi Allahu anhu. On this basis, if elders make a mistake, one should not unnecessarily pursue them, for it is possible that those elders have many good deeds, and due to those good deeds, they have a great status with Allah such that Allah does not even pay attention to their slip, but rather those who criticize and reproach them may be held accountable. For this reason, it is said: "To seize upon the mistakes of the elders is itself a mistake." In this hadith, the Messenger of Allah sallallahu alayhi wa sallam has used the same words about himself as are used in the noble verse regarding him, and for this reason, Imam Bukhari rahimahullah has mentioned this hadith. And Allah knows best.

Hadith Commentary:
In the narration of Abu Ya’la, it is mentioned that when Umar (radi Allahu anhu) came to the Messenger of Allah (sallallahu alayhi wa sallam), he turned his face away.
When he came from the other side, he also turned his face away from that side.
When he sat in front, he turned his face away from there as well. Finally, when Umar (radi Allahu anhu) asked the reason, the Prophet (sallallahu alayhi wa sallam) said:
Abu Bakr (radi Allahu anhu) apologized to you, but you did not accept it.
Hafiz Ibn Hajar (rahimahullah) states that from this hadith, the superiority of Abu Bakr as-Siddiq (radi Allahu anhu) over all the companions is established.
Ali (radi Allahu anhu) said that his title of “Siddiq” descended from the heavens.
From this hadith, the Shia should take a lesson.
When the Prophet (sallallahu alayhi wa sallam) became so angry with Umar (radi Allahu anhu) for the sake of Abu Bakr (radi Allahu anhu)—even though initially the excess was on the part of Abu Bakr, but when he sought forgiveness, Umar (radi Allahu anhu) should have immediately forgiven him.
Then, with what face do the Shia speak ill of the Companion of the Cave of the Prophet (sallallahu alayhi wa sallam)?
These people should fear Allah.
It has been observed that those who revile the two Shaykhs (Abu Bakr and Umar, radi Allahu anhuma) have met a bad end.

Hadith Commentary:
1.
In Fath al-Bari, it is written with reference to Tabarani that when Umar (radi Allahu anhu) came into the presence of the Messenger of Allah (sallallahu alayhi wa sallam), he repeatedly turned his face away from him. Eventually, Umar (radi Allahu anhu) said:
“O Messenger of Allah (sallallahu alayhi wa sallam)! What is the benefit of a life in which you are displeased? What is the reason?” He (sallallahu alayhi wa sallam) replied:
“Abu Bakr kept asking you for forgiveness again and again, but you did not forgive him.”
Umar (radi Allahu anhu) said:
“O Messenger of Allah (sallallahu alayhi wa sallam)! For every time he apologized to me, I have supplicated to Allah for his forgiveness the same number of times.
After you, Allah has not created anyone who is more beloved to me than Abu Bakr (radi Allahu anhu).”
Abu Bakr (radi Allahu anhu) said:
“O Messenger of Allah (sallallahu alayhi wa sallam)! I have the same feelings about him.”
(al-Mu‘jam al-Kabir li’l-Tabarani: 12/285)

2.
Abu Bakr (radi Allahu anhu) has superiority over all the noble Companions (radi Allahu anhum ajma‘in), and it is also understood that a virtuous person should not anger someone who is superior to him.

3.
It is permissible to praise someone in his presence, but this is when there is no fear that the praised person will fall into temptation.
If there is a fear that this praise will cause self-admiration to arise in him, then it should be avoided.

4.
It is also understood from this that it is natural for a person to become angry over an action done against his will, but a person who is firm in religion quickly puts an end to his displeasure, and a non-Prophet is not infallible, even if he reaches the highest level of virtue.
(Fath al-Bari: 7/33, 34)