Muslim

Hadith Commentary:
(1)
From this hadith, it is understood that the anger of the Messenger of Allah (sallallahu alayhi wa sallam) did not become an obstacle in making correct judgments, because from his tongue, which was the interpreter of truth, only the truth would manifest in every situation. In contrast, other people are unable to make correct decisions when in a state of anger.
(2)
This hadith also indicates the virtue of Umar al-Faruq (radi Allahu anhu); through intellect and insight, he realized that excessive questioning caused discomfort to the Messenger of Allah (sallallahu alayhi wa sallam).
And Allah knows best.

Hadith Commentary:
God forbid, if someone's father is not legitimate, and upon being asked, this reality is revealed, then how much disgrace could befall the one who asked.
Therefore, unnecessary questioning has been prohibited as a precaution.
Allah Most High would inform the Prophet (sallallahu alayhi wa sallam) through revelation.
This is not a matter of knowledge of the unseen (ghayb), but rather a pure gift from Allah, which He bestows upon His messengers and prophets (qul la ya‘lamu man fi as-samawati wa al-ard al-ghayba illa Allah... ).

Hadith Commentary:
1.
Imam Bukhari rahimahullah, in light of the ahadith he has mentioned under this chapter heading, has three objectives in view:
➊
To state the prohibition of excessive questioning.
➋
To avoid unnecessary and futile affectations.
➌
To explain the background of Surah al-Ma’idah, verse 101 ().
In both these ahadith, the background of the noble verse is explained.
The person who asked the Messenger of Allah sallallahu alayhi wa sallam about his abode was among the hypocrites.
Since the Messenger of Allah sallallahu alayhi wa sallam had mentioned the occurrence of terrifying events before the Day of Judgment, fear overcame the Ansar and they wept greatly.

2.
The question of Abdullah ibn Hudhafah radi Allahu anhu was also not considered good, because—God forbid—if someone’s father was not legitimate, and upon questioning the Messenger of Allah sallallahu alayhi wa sallam were to reveal this reality, how great would be the disgrace for the questioner. Therefore, asking such inappropriate questions has been prohibited.
The Messenger of Allah sallallahu alayhi wa sallam was not a knower of the unseen (ghayb), rather, he sallallahu alayhi wa sallam was informed through revelation from Allah ta’ala.
The negation of the claim to knowledge of the unseen has itself been made by the Messenger of Allah sallallahu alayhi wa sallam, as mentioned in the Qur’an.

Explanation:
The intention behind the statement of Umar radi Allahu anhu was that, having accepted Allah as Lord, Islam as religion, and Muhammad sallallahu alayhi wa sallam as Prophet, there is no further need for us to ask any more questions. People used to refer to Abdullah ibn Hudhafah as the son of someone else; therefore, he sought reassurance from you (the Prophet sallallahu alayhi wa sallam) regarding this matter. From Umar radi Allahu anhu sitting respectfully on his knees, the translation of the chapter heading is derived, and it is established that a student must always observe respect towards the teacher, for “the respectful is fortunate, the disrespectful is deprived.” Upon hearing the respectful statement of Umar radi Allahu anhu, the anger of the Prophet sallallahu alayhi wa sallam subsided, and he sallallahu alayhi wa sallam became silent.

Hadith Commentary:
➊
Some people used to refer to Abdullah bin Hudhafah radi Allahu anhu as the son of someone else, so for reassurance, he asked the Messenger of Allah sallallahu alayhi wa sallam about this, and the Messenger of Allah sallallahu alayhi wa sallam clarified the reality of the matter.
In this way, many absurd questions were asked in the gathering, which began to increase the anger of the Messenger of Allah sallallahu alayhi wa sallam.
To deal with this situation, Umar radi Allahu anhu adopted two things:
One related to speech and the other to action:
Umar radi Allahu anhu affirmed the Lordship of Allah, the Messengership of the Messenger sallallahu alayhi wa sallam, and the truth of Islam, and in action, he sat in the posture of sitting on the knees (duzanu), so that through this humble and respectful manner, the anger of the Prophet sallallahu alayhi wa sallam would subside.
In this way, Umar radi Allahu anhu succeeded in his objective and the anger of the Messenger of Allah sallallahu alayhi wa sallam cooled down.

➋
Sitting on the knees (duzanu) is the posture of sitting in tashahhud (testification) during prayer.
Perhaps someone might declare sitting in this way outside of prayer as impermissible, so Imam Bukhari rahimahullah has clarified that sitting in this manner is not only permissible but also preferred, because it contains humility. Moreover, sitting in this way also attracts the attention of the teacher, so for acquiring knowledge, this posture is suitable and appropriate.
From this, it is also understood that a student should always keep in mind the respect of his teacher, because the famous saying is:
(With respect comes fortune, without respect comes deprivation.)

Hadith Commentary: Benefits and Issues: Some hypocrites asked the Messenger of Allah (sallallahu alayhi wa sallam) pointless questions in order to cause annoyance, questions which had no connection to prophethood, guidance, or leadership. When you became angry at this, you were informed through revelation that you should allow them to ask questions; We will inform you. Therefore, in a state of anger, you repeatedly said: As long as I am standing here, whatever question you wish to ask, ask it. Some mature Muslims, due to misunderstanding, also joined in asking questions, but most people, seeing your state of anger, began to weep, and Hazrat Umar (radi Allahu anhu) expressed the aforementioned words on behalf of the people, which cooled your anger.

Some people used to taunt Hazrat Abdullah bin Hudhafah (radi Allahu anhu) regarding his lineage. He did not understand your state at that time, so he asked about his father, so that the matter would be clarified. In the era of ignorance (jahiliyyah), women used to commit adultery (zina), and the son was considered to belong to the adulterer. Therefore, when Hazrat Abdullah’s mother expressed anger, saying, “What do you know? If, hypothetically, I had committed adultery in the era of ignorance, then as a result of your question, I would have been humiliated in front of all the people.” Hazrat Abdullah said, “Whatever decision the Messenger of Allah (sallallahu alayhi wa sallam) made in the light of revelation, I would accept wholeheartedly. There is no disgrace in bowing one’s head before the truth.” However, it is clear that according to the principles of Islam, a child born from adultery by a married woman cannot be attributed to the adulterer; if the husband does not acknowledge him, then he is attributed to his mother. Otherwise, according to ‘al-walad lil-firash’ (the child belongs to the marital bed), the son will be considered to belong to the one on whose bed he was born.

Explanation:
1:
This refers to Abdullah ibn Hudhafah Sahmi.
The question had to be asked because people were attributing him to someone other than his (real) father.