Bukhari

Hadith Commentary:
SubhanAllah, what a sacrifice of this creation—can any king do such a thing?
This hadith is a clear proof of your prophethood (sallallahu alayhi wa sallam).

Hadith Commentary:
The noble character of the Prophet sallallahu alayhi wa sallam was such that he did not take any notice of this Bedouin’s action; rather, he dismissed it with a smile and even granted him charity.
Fidāhu rūḥī sallallahu alayhi wa sallam.
There was a cloak on his blessed body.
This is the correspondence between the chapter and the hadith.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam was endowed with noble character.
He did not take any notice of the action of this Bedouin; rather, he smiled and dismissed it, and even gave him charity.
At that time, there was a cloak on his blessed body; it is from this that Imam Bukhari rahimahullah established the chapter heading.
(2)
In reality, you would not be harsh with anyone from whom you hoped for acceptance of Islam.
The Qur’an itself has testified to the exalted character of the Messenger of Allah sallallahu alayhi wa sallam.
May my father, my mother, and my soul be sacrificed for him.
Sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues:
This hadith does not describe the permanent habitual practice of the Prophet (sallallahu alayhi wa sallam) that he always maintained equal pauses in standing (qiyam), bowing (ruku‘), prostration (sujud), the sitting between the two prostrations (jalsah), and the interval after the salutation (salam) until he turned to face the followers.
Rather, at times the Prophet (sallallahu alayhi wa sallam) also performed differently, such as when he recited extremely briefly; for example, on some occasions in the morning (fajr) prayer, he recited the two chapters of seeking refuge (al-Mu‘awwidhatayn). In such cases, the difference between all the pillars of the prayer becomes slight, and they are not exactly equal.
That is why the Companion said, “approximately equal” (qariban min al-sawa’).
However, when the Prophet (sallallahu alayhi wa sallam) would recite at length—for instance, he recited Surah al-Waqi‘ah, Ya-Sin, and Qaf in the morning prayer; in Dhuhr, he recited alif-lam-meem tanzil al-sajdah, Luqman, and al-Dhariyat; and in the evening prayer, he recited al-A‘raf, al-Dukhan, al-Tur, and al-Mursalat—then in such circumstances, how could the bowing, prostration, standing after bowing (qawmah), and sitting between prostrations (jalsah) be equal to the standing (qiyam)?
Or, the purpose of this hadith would be to understand that the Prophet (sallallahu alayhi wa sallam) maintained proportion among all the pillars: if he lengthened the recitation, he would also lengthen the bowing, prostration, qawmah, and jalsah.
It was not the case that the recitation was lengthy while the rest of the pillars were very brief, as Anas (radi Allahu anhu) states:
(Kanat salatu Rasulillah sallallahu alayhi wa sallam mutaqaribatan)
—that the prayer of the Messenger of Allah (sallallahu alayhi wa sallam) was proportionate (i.e., all the pillars were in proportion).
Therefore, sometimes the Prophet (sallallahu alayhi wa sallam) would remain in qawmah and jalsah for so long that the followers would think perhaps he had forgotten.