Bukhari

Hadith Commentary:
The narration of the fatwa of Imam Hasan al-Basri rahimahullah has been transmitted in a connected form by ‘Abd al-Razzaq.
The meaning is that if the intention of the one saying such words is divorce (talaq), then divorce will take place.
If the intention is of zihar (a form of pre-Islamic separation), then zihar will take place.
The Hanafis say that if he intends one or two divorces, then one irrevocable divorce (talaq bain) will occur; if he does not intend divorce, then it will be considered ila’ (an oath of abstention).
Imam Abu Thawr and al-Awza‘i said that by saying such words, he must give the expiation (kaffarah) of an oath.
Some have said that he must give the expiation of zihar. The Malikis say that by saying such words, three divorces will occur.
Some say that such a statement is futile (laghw) and nothing becomes binding by it.
In short, in this issue, al-Qurtubi has transmitted eighteen opinions from the Salaf, so the word “release” (rukhsat) is not to be taken as meaning divorce.
The intent of Imam al-Bukhari rahimahullah is that explicit divorce (talaq sareeh) is only that in which the word “divorce” (talaq) or its derivative is used, for example: “anti mutallaqah” (you are divorced), “tallaqtuki” (I have divorced you), “anti talaq” (you are divorced), or “alayki al-talaq” (divorce is upon you). As for other words such as separation (firaq), release (tasreeh), free (khaliyah), absolved (baree’ah), etc., divorce will only occur with them if the husband’s intention is divorce, because these words have other meanings besides divorce, as in this verse of Surah al-Ahzab:
(يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا)
(al-Ahzab: 49)
Here, by “tasreeh” (release), what is meant is to let go, not to give divorce, because divorce has already been mentioned before, and a woman who has not been consummated with (ghayr madkhulah) becomes irrevocably separated with a single divorce—where is the place for a second divorce?
In summary, in the verse, “tasreeh” and “fariquhunna” (separate from them) do not mean divorce, because divorce has already been mentioned above.
(Wahidi)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah mentioned in the chapter heading the statement of the scholars that declaring one’s wife unlawful (haram) and declaring food unlawful are two separate issues. Declaring food unlawful is a type of forbidding the permissible (tahrim mubah), which is not permitted, but a wife can be declared unlawful due to divorce, as is mentioned in the cited hadith. Ibn Umar radi Allahu anhuma states: When someone gives his wife three divorces, she becomes unlawful (haram) for him; that is, in this hadith, the word “haram” is used regarding the wife. In any case, the forbidding of the lawful (tahrim halal) does not apply in its absolute sense. For the wife, it is permissible (i.e., to declare her unlawful due to divorce), but for food, it is not permissible.

(2)
It appears that, according to Imam Bukhari rahimahullah, when someone declares his wife unlawful (haram) upon himself, it depends on his intention—whether by this he means divorce or an oath (qasam). This is why Imam Bukhari rahimahullah, after the chapter heading, cited the statement of Hasan al-Basri. It is the habit of Imam Bukhari rahimahullah that in disputed matters, he mentions the statements of various scholars and then expresses his own inclination. (Fath al-Bari: 9/463)
Wallahu a‘lam.