Bukhari

Hadith Commentary:
In this hadith, the mention of taking an oath is present; this is precisely its relevance to the chapter.

Hadith Commentary:
(1)
In this hadith, the word "qasam" (oath) is used instead of "half" or "yamin" (swearing), and in fact, in one narration it is explicitly mentioned that the daughter would give you an oath that you must certainly come.
(Sahih al-Bukhari, al-Jana'iz, Hadith: 1284) (2)
There is a difference of opinion regarding whether saying "Aqsamtu billah" (I swear by Allah) or simply "Aqsamtu" (I swear) constitutes an oath or not. Some scholars are of the view that in this way an oath is established even if there is no intention for it, whereas the majority hold that when there is an intention of making an oath, then in this way the oath becomes binding.
This hadith supports the latter view, that when the daughter requested you using words of oath, you immediately set out to fulfill it, because fulfilling an oath is a commendable and desirable act.
And Allah knows best. (Fath al-Bari: 11/660)

Hadith Commentary: The translation of the chapter is derived from here, as the attribute of mercy (rahmah) has been affirmed for Allah.

Hadith Commentary:
1.
Some narrations indicate that the child who was in the throes of death was your (sallallahu alayhi wa sallam) granddaughter.
It is possible that these are two separate incidents.
(‘Umdat al-Qari: 16/580)

2.
The purpose of Imam Bukhari rahimahullah in bringing these two hadiths in the Book of Tawhid appears to be to show that there are some attributes which are shared, in wording, between Allah Ta’ala and the servants.
This is only a verbal similarity.
In reality, there is a great difference between them.
One of these attributes is the attribute of mercy (rahmah).
Allah Ta’ala is Merciful (Rahim), and this attribute is also applied to the servant, as is evident from these hadiths.
Due to this verbal similarity, such attributes should not be denied on the basis that it would entail resemblance (tashbih); rather, the principle regarding such attributes is that they should be affirmed for Allah Ta’ala in a manner befitting His majesty, and for the servants according to their state.
The names and attributes of Allah Ta’ala are “most beautiful” (husna) and are perfect in every respect, whereas the attributes of the servant are not husna nor are they perfect; rather, they contain deficiency and incapacity.
According to Imam Bukhari rahimahullah, the names and attributes of Allah Ta’ala possess the quality of husna, which has been mentioned in numerous places in the Noble Qur’an, therefore, there is no defect or deficiency in the attributes of Allah Ta’ala; they should be affirmed for Allah Ta’ala in a manner befitting His majesty.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/75)

3.
In reality, the affirmative attributes (sifat thubutiyyah) of Allah Ta’ala are of two types:
➊. Essential Attributes (sifat dhatiyyah):
By this are meant those attributes with which Allah Ta’ala has always been and will always be characterized, such as the attribute of hearing (sam‘) and seeing (basar), etc.
➋. Action-based Attributes (sifat fi‘liyyah):
By this are meant those attributes whose manifestation depends on the will (mashiyyah) of Allah Ta’ala.
If He wills, He brings them about, and if He wills, He does not, such as the attribute of istiwa’ over the Throne, etc.
Sometimes, an attribute of Allah Ta’ala is both essential and action-based, because Allah Ta’ala has always been and will always be characterized by the attribute of speech (kalam), but if considered from the perspective of speaking, it is an action-based attribute, because Allah Ta’ala’s speaking is dependent on His will; thus, He speaks when and with what He wills.
His action-based attributes are of two types:
One, those which are exclusive to Allah Ta’ala, and the other, those which are also found in the servants, but there is a great difference in their reality and modality, as is the case with the attribute of mercy (rahmah).
The servant’s attribute is deficient and in its perfection is dependent on Allah Ta’ala, whereas Allah Ta’ala’s attribute of mercy has no deficiency; rather, it is perfect and complete, and is not dependent on anyone.
Allah Ta’ala has said:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (al-Shura 42:11)
With the negation of resemblance, He has affirmed the attributes of hearing and seeing for Himself, even though “hearing” and “seeing” are also used for the servant.
Allah Ta’ala says:
“We have made man hearing and seeing.” (al-Dahr 76:2)
But the hearing and seeing of man are dependent on means and instruments, whereas Allah Ta’ala is All-Hearing and All-Seeing, not dependent on any means or instruments. This similarity is only verbal, not real.
And Allah knows best.

4.
It should be noted that for acquiring knowledge regarding the attributes of Allah Ta’ala, the study of the work of Allamah Muhammad ibn Salih al-‘Uthaymin rahimahullah, “al-Qawa‘id al-Muthla fi al-Asma’ wa al-Sifat,” will be beneficial, whose Urdu translation under the name “Tawhid Asma’ wa Sifat” is available in the market.

Hadith Commentary: Here, Imam Bukhari rahimahullah has brought this hadith because from it is derived that the term of everything is fixed, and every matter will certainly manifest at its appointed time.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that everything in this world is bound to a fixed time, and its stay here is determined for a specific period. When the appointed time arrives, every matter certainly comes to pass. The same applies to human beings: when their time to depart from this world arrives, there is not a moment’s delay or advancement, as Allah the Exalted has stated:
“For every nation there is an appointed term. When their term is reached, they can neither delay it by a single moment nor advance it.” ()
When Prophet Yaqub (alayhis salam) sent his sons to Egypt, he instructed them for protection against the evil eye:
“My sons! Do not enter by one gate, but enter by different gates.” ()

(2)
On one hand, he advised a precautionary measure to avoid the evil eye, and on the other hand, he made them aware of the effectiveness of divine decree (taqdeer):
“My precaution is merely a reassurance within the realm of means, but I cannot avert what has been decreed; it will certainly come to pass.”
It is said:
“Tadbeer kunad banda, taqdeer kunad khanda,” meaning, a servant may plan, but destiny smiles—for destiny does not change through human effort.

1869. Commentary:

➊ By "patience" (sabr) is meant adhering to the command of the Shariah, not that one should not grieve or shed tears; these are natural things which are neither prohibited nor disliked.

➋ To strengthen a statement or to have a demand fulfilled by someone, it is permissible to take an oath.

➌ If someone takes an oath in this manner, then his oath should be fulfilled.

➍ Greeting (salam) should precede conversation.

➎ One should visit the sick (for inquiry), even if he is of a lower status or even a small child, as this will encourage him.

➏ People of virtue and righteousness may be invited to pray for a sick or dying person.

➐ If a person observes something new from his imam, he may ask for clarification.

➑ Good manners should be observed in questioning.

➒ One should deal with Allah’s creation with gentleness and compassion.

➓ Crying without wailing or lamentation is permissible.