Bukhari

Hadith Commentary:
Apparently, the inclination of Imam Bukhari rahimahullah seems to be that if, overcome by this sense of honor, he were to kill the adulterer, then he would not be held accountable before Allah.
And Allah knows best what is correct.
In the chain of narration, the mention of Sa'd ibn 'Ubadah radi Allahu anhu has come. His kunya is Abu Thabit; he was an Ansari from the Sa'idi branch of the Khazraj tribe.
He was among the twelve chiefs who, during the first pledge of 'Aqabah, came from Madinah to the service of the Prophet sallallahu alayhi wa sallam to accept Islam.
Among the Ansar, he held the rank of leadership.
After two and a half years had passed in the era of 'Umar radi Allahu anhu, he was martyred at the hands of the jinn in the city of Hawzan in Syria.

Hadith Commentary:
(1)
Allamah Ayni rahimahullah has written, quoting Muhallab, that the implication of the hadith is that if a person sees a man with his wife and kills him, then retribution (qisas) is obligatory upon him, because although Allah Ta’ala is very protective (ghayur), He has made testimony necessary in the prescribed punishments (hudud). Therefore, it is not permissible for anyone to transgress the limits set by Allah Ta’ala and kill someone.
Blood is not forgiven merely on the basis of a claim.
(‘Umdat al-Qari: 16/122)

(2)
Hafiz Ibn Hajar rahimahullah has written regarding Umar radi Allahu anhu that during his caliphate, a husband found a stranger engaged in an act with his wife, so he killed both of them.
Umar radi Allahu anhu wrote a letter to the governor of that place that he should be killed, and also secretly instructed that blood money (diyah) be paid to his family from the public treasury (bayt al-mal).
(al-Musannaf by ‘Abd al-Razzaq, Hadith: 17921, and Fath al-Bari: 12/215)
According to the Hanafis, there is some detail in this: if a person finds his wife or slave-girl (amah) consenting with the adulterer and kills both the man and the woman, then...
(‘Umdat al-Qari: 16/122)

(3)
According to our inclination, if the killer proves through witnesses that the stranger was committing adultery (zina) with his wife, or kills them while both are engaged in this evil act, then in such a case, retribution (qisas) should be dropped.
In any case, the matter is quite complicated and entangled.
And Allah knows best.

Hadith Commentary:
➊
In the connected narration presented by Imam Bukhari rahimahullah, the term "person" (shakhs) has not been applied to the Essence of Allah (Dhat Bari Ta'ala); rather, he has transmitted this word on the authority of Ubaydullah bin Amr radi Allahu anhu.
Imam Muslim rahimahullah, in his narration of this hadith, has mentioned this word three times.
(Sahih Muslim, al-Li‘an, Hadith: 3764(1499))
After narrating this hadith, Imam Ahmad bin Hanbal rahimahullah has written, quoting the hadith narrator Ubaydullah al-Qawariri, that he said:
There is no hadith more severe and harsh against the Jahmiyyah sect than this hadith, because in it the term "person" (shakhs) is applied to the Essence of Allah, whereas this sect does not accept it.
(Musnad Ahmad: 248/4)

➋
We have a complaint against the commentators that, while explaining Kitab al-Tawhid, they have not done justice to Sahih Bukhari. Thus, Ibn Battal al-Maliki, representing the Ash‘ariyyah, writes:
The Ummah has consensus that the application of this word to the Essence of Allah is not correct, because there is no explicit statement of it in the hadith.
(Sharh Sahih al-Bukhari by Ibn Battal: 442/10)
This is merely a claim by Ibn Battal, because none of the predecessors of the Ummah or the earlier scholars have explicitly stated such a consensus. However, those who have been influenced by the people of kalam (theologians) have certainly made such statements. Thus, another commentator of Sahih Bukhari, Allamah Khattabi, has written:
The application of the word "person" (shakhs) to Allah Ta'ala is not correct, because a person is one who possesses a composite body, and such an attribute is not befitting Allah.
The ahadith in which this word is mentioned for Allah Ta'ala are the result of errors by the narrators.
(A‘lam al-Hadith: 2344/4)

➌
It should be clear that, according to scholarly principles, when something is authentically established from the Messenger of Allah sallallahu alayhi wa sallam with a sound chain, it is necessary to accept it, whether it pertains to beliefs or actions.
This word has been used for the Essence of Allah by the Messenger of Allah sallallahu alayhi wa sallam, as has already been clarified.
In such circumstances, to deny it under the pretext of a self-fabricated claim of consensus, or to declare it a scribal error of the narrators, is contrary to the character of a believer. Hafiz Ibn Hajar rahimahullah writes that Imam Bukhari rahimahullah, with certainty and confidence, maintained the application of this word to the Essence of Allah, and even mentioned it as a possibility, whereas regarding the word "thing" (shay’), he explicitly stated that its application to the Essence of Allah is correct, as will be mentioned in the following chapter.
(Fath al-Bari: 492/13)
We do not agree with this position of Hafiz Ibn Hajar rahimahullah, because Imam Bukhari rahimahullah has written according to his own method and style.
This is supported by authentic ahadith.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
مِنْ طُوْلِ مَا لُبِسَ:
Due to frequent use, here "libas" (clothing) is used in the sense of "usage." That is, the mat had been spread out for quite a while, so due to the accumulation of dust, it had become blackened.

Benefits and Issues:
(1)
It is permissible to prepare food for a person of knowledge and virtue and to invite him to one's home for this purpose.

(2)
For a specific purpose, it is permissible to perform voluntary (nafl) prayer in congregation in someone's house outside of the prescribed prayer times, even without the family's request, and it is correct to establish congregational prayer in the home to teach children and women the method of prayer.

(3)
If there are two followers (muqtadis) with the imam, they should stand behind him, and a woman cannot stand in the row with the children.

(4)
It is permissible to spread any pure (tahir) thing on the ground and pray upon it; it is not obligatory to pray directly on the soil.