Bukhari

Hadith Commentary:
(1)
In both these hadiths, there is mention of the Messenger of Allah (sallallahu alayhi wa sallam) using a cushion or spreading a mattress, therefore, there is no harm in using such items. The commentator, Muhallab, has said that this hadith establishes the respect due to a prominent person, and also that a distinguished person may go to the house of his student to impart religious knowledge to him.

(2)
It is also understood from this that if the host does not feel uncomfortable, then the guest may adopt humility, even if it means overlooking the host’s efforts to honor and respect him.
(Fath al-Bari: 11/82)
Abu al-Darda (radi Allahu anhu) mentioned various virtues and merits of all three elders—Hudhayfah, Ammar, and Abdullah ibn Mas‘ud (radi Allahu anhum)—which were unique to each of them.

Hadith Commentary:

(Instead of this, they would recite the well-known qira’ah: (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ).)

The people of Sham would recite the well-known and unanimously agreed-upon qira’ah, but Abu Darda’ radi Allahu anhu had heard this verse in a different mode, and he was insistent upon that. Therefore, no one is at fault.

This is the very meaning of the seven modes of recitation.

Hadith Commentary:
➊
Among the people of Sham, the well-known recitation is (وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ).
Since Abu Darda (radi Allahu anhu) and Abdullah ibn Mas'ud (radi Allahu anhu) themselves had heard (وَالذَّكَرَ وَالْأُنثَىٰ) directly from the Messenger of Allah (sallallahu alayhi wa sallam), these two companions did not accept any other recitation.
However, this recitation did not attain the level of tawatur (mass transmission), so when Uthman (radi Allahu anhu) had the official copies of the Qur'an written, he omitted all recitations except those that were mutawatir (mass transmitted).

➋
There was consensus on the recitation of the majority in the Uthmani codex, but perhaps Abu Darda (radi Allahu anhu) had not received the recitation of the majority, which is why he did not accept the other recitation.
And Allah knows best.

Hadith Commentary:
➊
By "Ibn Umm Abd" is meant Abdullah bin Mas'ud radi Allahu anhu, because his mother was well-known by the name Umm Abd.

➋
Abu Darda radi Allahu anhu asked the aforementioned questions so that it would be made clear to Alqamah that such and such scholars are present among you, and in their presence there is no need to seek knowledge from anyone else.

➌
Abdullah bin Mas'ud radi Allahu anhu used to walk with the Messenger of Allah sallallahu alayhi wa sallam, carrying his sandals, water-skin, and pillow.
He would also take care of his miswak (tooth-stick), assist him in performing ablution (wudu), and when the Prophet sallallahu alayhi wa sallam performed ritual bath (ghusl), he would provide a screen for privacy.
The Messenger of Allah sallallahu alayhi wa sallam did not keep anything hidden from him.
The Messenger of Allah sallallahu alayhi wa sallam said to him:
"When you come, lift the curtain and enter inside.
As long as I do not forbid you, you have permission to enter the house."
In any case, Abdullah bin Mas'ud radi Allahu anhu held the status of a special attendant.
(: ‘Umdat al-Qari: 11/472)

Hadith Commentary:
The meaning is that Ammar will not fall prey to the deception of Satan. This is exactly what happened: Ammar remained with the rightful caliph, that is, Ali (radi Allahu anhu), and did not join the rebels. From this hadith, a great virtue of Ammar (radi Allahu anhu) is derived; he was among the devoted companions of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
This hadith is concise.
The details are as follows: When Alqamah (radi Allahu anhu) went to Syria, he prayed to Allah to grant him a good companion.
He says:
I saw that a respected elder was sitting beside me.
Upon inquiry, I found out that he was Abu Darda (radi Allahu anhu).
Then he narrated this hadith.

➋
This hadith should be understood according to its apparent meaning: that Ammar (radi Allahu anhu) would not fall prey to satanic deception. Indeed, this is what happened—Ammar (radi Allahu anhu) remained with the rightly guided Caliph Ali (radi Allahu anhu) and did not join Muawiyah (radi Allahu anhu).
Ammar (radi Allahu anhu) has this distinction that Satan would not have power over him.
It is possible that Abu Darda (radi Allahu anhu) was alluding to that hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said regarding Ammar (radi Allahu anhu):
“The rebellious group will kill him. Alas! Ammar (radi Allahu anhu) will call them to Paradise, and they will call him to the Fire.”
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 447)

Hadith Commentary:

Benefits and Issues:
In the recitation (qira’ah) of Abdullah ibn Mas’ud radi Allahu anhu and Abu Darda radi Allahu anhu, the word "wa ma khalaqa" (وَمَا خَلَقَ) was not present, but in the recitation of the other noble Companions radi Allahu anhum ajma‘in, this word was present. Therefore, in the Uthmani codex (Mushaf ‘Uthmani), the recitation of the majority of the Companions radi Allahu anhum ajma‘in was adopted. It is as if the word "wa ma khalaqa" (وَمَا خَلَقَ) was revealed later.

Hadith Commentary: Benefits and Issues: Umar radi Allahu anhu had sent Abdullah ibn Mas'ud radi Allahu anhu to Kufa for the education of its people; therefore, the scholars of Kufa were his students and would recite according to his recitation, while the recitation of the people of Sham was different.

Explanation:
1:
The well-known recitation is: ﴿By the night when it covers, and the day when it appears, and by Him Who created the male and the female﴾. The recitation mentioned in the hadith is only from the individuals mentioned therein; apart from them, this recitation is not transmitted from any other reciter. Perhaps the report of its abrogation reached Uthman (radi Allahu anhu), which did not reach those aforementioned individuals.