Bukhari

Hadith Commentary:
(1)
The meaning of this phrase is that the ability to avoid sins and the strength to perform good deeds is only through the divine enablement (tawfiq) of Allah, the Exalted. Its implication is that a person is utterly helpless and powerless before the decree (qadar) of Allah, the Exalted. Without His enablement, one can neither remain safe from sins nor possess the strength to do any good deed; however, when Allah grants tawfiq, then one remains engaged in His obedience.

(2)
In this phrase, along with the affirmation of tawhid (the oneness of Allah), there is also faith in divine decree (qadar). In one hadith, it is mentioned that when a servant recites "La hawla wa la quwwata illa billah," Allah, the Exalted, says: "My servant has become obedient and has entrusted himself to Me." (: al-Mustadrak lil-Hakim: 21/7)

In another hadith, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) met Ibrahim (alayhis salam) on the night of Mi'raj, he said: "O Muhammad! Tell your ummah to plant abundantly in Paradise." The Messenger of Allah (sallallahu alayhi wa sallam) asked: "How can plants be planted in Paradise?" He replied: "They should recite 'La hawla wa la quwwata illa billah' abundantly." (: Musnad Ahmad: 418/5)

Hadith Commentary: Qastallani rahimahullah has transmitted from Tabari rahimahullah that this hadith establishes the dislike (karahah) of making dhikr aloud, and this is the view of most of the Salaf, the Companions (radi Allahu anhum) and the Followers (Tabi‘in).
I (Maulana Waheed uz-Zaman, may Allah have mercy on him) say: The established position in this matter is that one should follow the Sunnah; wherever making dhikr aloud (jahr) is transmitted from the Prophet sallallahu alayhi wa sallam, there making it aloud is better, such as in the adhan (call to prayer), and in other places making dhikr quietly is better.
Some have said that the loudness (jahr) which the Prophet sallallahu alayhi wa sallam forbade in this hadith refers to a very loud jahr which causes disturbance to people, not a moderate jahr. In summary, shouting very loudly and striking blows, as is the practice of some dervishes, is contrary to the Sunnah, and following the Prophet sallallahu alayhi wa sallam takes precedence over following these pirs.
(Waheedi)
However, raising the slogan of takbir loudly for the expression of Islamic dignity and grandeur at times of war, jihad, etc., is a different matter, as has been mentioned previously.
In the narration, what is meant by “being with Allah” is that He hears your every loud and quiet voice at all times, and He is always watching you.
He is established (istiwa) upon the Mighty Throne (Arsh) with His Essence and Attributes.
However, in terms of His knowledge and hearing, He is with every human being.

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is that when saying "Allahu Akbar," the voice should not be raised to such an extent that it exceeds the bounds of moderation and permissibility, reaching the level of reprehensibility (karahah). Raising the voice in an absolute sense has not been prohibited; rather, exceeding the limit of moderation is forbidden.

➋
It should be clear that in the narration, the meaning of Allah being "with us" is that He is with us in a manner befitting His majesty (bi-la kayf). He hears our loud and soft voices at all times and sees us at every moment. Furthermore, in this hadith, the Messenger of Allah sallallahu alayhi wa sallam has mentioned "near" in contrast to "absent," whereas the opposite of "absent" is "present." From this, it is understood that "present and seeing" (hazir wa nazir) are not among the attributes of Allah. However, we often use these words as attributes of Allah.

1526. English Commentary:
➊ Allah, the Mighty and Majestic, is Himself above the exalted Throne (‘Arsh). And in terms of His knowledge, hearing, sight, and power, He is extremely close to His servants and creation. In this sense, it is mentioned here that He is between you and the necks of your mounts.
➋ In the Noble Qur’an and authentic ahadith, the attributes (sifat) of Allah, the Mighty and Majestic, are mentioned in two ways: affirmative (ithbati) and negative (salbi). As in Surah Al-Ikhlas: He is One, He is As-Samad—these are affirmations. He does not beget, nor is He begotten, and there is none comparable to Him—these are negations. In the above-mentioned hadith, the second type of attributes is mentioned: He is not deaf, meaning He is All-Hearing (Samī‘); He is not absent, meaning He is near.
➌ To mention Allah loudly and repeatedly is irrational. In those instances where raising the voice in dhikr (remembrance) is mentioned, the instruction is to keep the voice entirely appropriate and reasonable. The command of Allah, the Exalted, is: [وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا) [بني إسرایئل:110]
➍ Imam Nawawi rahimahullah has described the phrase [لاحول ولاقوة ] as a statement of seeking evidence and delegation (istidlal wa tafwidh). That is, the servant, in and of himself, owns nothing except what Allah wills.
➎ According to Shaykh al-Albani rahimahullah, the words in it—(“Indeed, the One whom you call upon is between you and the necks of your mounts”)—are munkar (rejected) and weak.