Nasai

It is understood that the marriage (nikah) of a widow will also be conducted by her guardian (wali); she will not conduct it herself. Imam Shafi‘i rahimahullah does not consider the guardian (wali) to be a condition for the marriage of a widow, but this view is not correct. A guardian (wali) is necessary for every woman. The difference is that in the case of a widow, the guardian (wali) should not become an obstacle; rather, the opinion of the woman should be accepted, whereas in the case of a virgin girl, the guardian (wali) can oppose the woman. However, the marriage (nikah) will only take place where both the guardian (wali) and the girl are in agreement. And Allah knows best. (This hadith has been discussed in detail previously; see Hadith: 3250)

Hadith Commentary:
➊
Khunais bin Hudhafah Sahmi was among the earliest Muhajirun (emigrants).
First, he migrated to Abyssinia (Habashah).
When he returned, he participated in the Battle of Badr, where he was severely wounded.
He passed away in Madinah Tayyibah due to the severity of his wounds.
He was the real brother of Abdullah bin Hudhafah radi Allahu anhu.
The Messenger of Allah sallallahu alayhi wa sallam married Hafsah radi Allahu anha twenty-five months after the Hijrah.

➋
Umar radi Allahu anhu was more displeased with Abu Bakr radi Allahu anhu regarding this matter because Uthman radi Allahu anhu first requested some time to consider the matter and then apologized, whereas Sayyiduna Abu Bakr radi Allahu anhu did not give any response at all.
Besides this, Umar radi Allahu anhu had a closer relationship with Abu Bakr radi Allahu anhu, so his displeasure was greater, which was resolved after clarification.

Chapter of Sahih Bukhari Hadith Number: 5145: «بَابُ تَفْسِيرِ تَرْكِ الْخِطْبَةِ:»
Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah is clarifying the interpretation of abandoning the proposal (khitbah) through the chapter heading, and under this chapter, he presents the incident involving Umm al-Mu’minin Hafsah radi Allahu anha. However, the hadith presented under this chapter does not seem to be directly relevant to the subject, because in the hadith under the chapter, there is no mention of abandoning the proposal.

Thus, Ibn Battal, while mentioning this objection, writes:
«تقدم فى الباب الذى قبله تفسير ترك الخطبة صريحا فى قوله : ”حتى ينكح او يترك“ وحديث عمر فى قصة حفصه رضي الله عنها لا يظهر منه تفسير ترك الخطبة لأن عمر لم يكن علم أن النبى صلى الله عليه وسلم خطب حفصه، قال : ولكنة قصد معنى دقيقاً يدل على ثقوب ذهنة ورسوخه الاستنباط.» [فتح الباري لابن حجر : 172/10]
“That is, apparently, the hadith of Sayyidah Hafsah radi Allahu anha does not seem to have any relevance to the chapter heading, because in this incident, there is no explanation of abandoning the proposal. Imam Bukhari rahimahullah, by mentioning this hadith under this subject, has made a subtle and precise deduction, and that is that Sayyiduna Abu Bakr radi Allahu anhu knew that whenever the Prophet sallallahu alayhi wa sallam would send a proposal to Hafsah radi Allahu anha, Sayyiduna Umar radi Allahu anhu would not reject it.”
Therefore, according to the reconciliation of Ibn Battal rahimahullah, an excellent relevance is established between the chapter heading and the hadith.

Regarding this relevance of Ibn Battal rahimahullah, Hafiz Ibn Hajar rahimahullah said:
«وما ابداه ابن بطال ادق وأولي»
“That is, the statement of Ibn Battal is subtle and preferable.”

Ibn al-Munir rahimahullah says:
“Imam Bukhari rahimahullah, by mentioning the incident under the chapter, has generally stated the prohibition of «خطبه على الخطبه», because in the mentioned incident, Sayyiduna Abu Bakr radi Allahu anhu refused, even though the matter between the suitor and the guardian had not yet been settled, nor had a proposal been sent; there was only an intention and thought. So, in a situation where a proposal has already been sent, it is even more appropriate not to send another proposal.” [المتواري : ص291]
A similar reconciliation, close in meaning, has also been given by Ibn al-Mulaqqin. [التوضيح : 443/24]

Muhammad Zakariyya Kandhlawi rahimahullah says:
«أن الامام البخاري اشاره أن اراده الرجل الخطبة أيضاً داخل فى الخطبة، لأن ابابكر امتنع عن الخطبة لعلمه إرداة صلى الله عليه وسلم الخطبة، مع أنه صلى الله عليه وسلم لم يخطب بعد، واذا كانت إراداة الخطبة فى حكم الخطبة فترك الإراداة تركها، فطابق الحديث بالترجمة.» [الابواب و التراجم: 218/5]
“Imam Bukhari rahimahullah has indicated that when a person has the intention of proposing, that intention is included in the proposal, because Sayyiduna Abu Bakr radi Allahu anhu refrained from proposing since he knew the intention of the Prophet sallallahu alayhi wa sallam, and the intention of proposing is included in the proposal itself.” Thus, he abandoned his intention to propose, and from here the relevance to the chapter heading is established.

‘Allamah ‘Ayni rahimahullah, while establishing the relevance between the chapter heading and the hadith, writes:
«مطابقته للترجمه تؤخذ من قوله ”فلقيني ابوبكر“ الى اخره، فان فيه اعتزار أبى بكر لعمر عن ترك خطبة واجابته لعمر لعلمه بأنه صلى الله عليه وسلم يريد خطبتها وهذا تفسير من ابي بكر لترك الخطبة.» [عمدة القاري للعيني : 185/20]
“The relevance of the hadith to the chapter heading is as follows: in the hadith, the words are «فلقيني ابوبكر», so in these words is the excuse for Abu Bakr radi Allahu anhu abandoning the proposal, because he knew that the Prophet sallallahu alayhi wa sallam intended to marry Hafsah radi Allahu anha. Thus, this is the explanation of Abu Bakr radi Allahu anhu abandoning the proposal.”

From the quotations of the commentators, it becomes clear that the relevance of the hadith to the chapter heading is from the aspect that Abu Bakr al-Siddiq radi Allahu anhu knew that the Prophet sallallahu alayhi wa sallam intended to marry Hafsah radi Allahu anha, and he remained silent. Thus, this is the explanation of abandoning the proposal, and from here the relevance between the chapter and the hadith is established.

Hadith Commentary:
Abu Bakr as-Siddiq radi Allahu anhu explained the reason for leaving the message, and this is precisely the objective of the chapter.

Hadith Commentary:
(1)
Abu Bakr radi Allahu anhu explained the reason for not accepting Umar’s radi Allahu anhu proposal: according to his knowledge, the Messenger of Allah sallallahu alayhi wa sallam intended to marry Hafsah radi Allahu anhuma, meaning that the inclination and preference of the Messenger of Allah sallallahu alayhi wa sallam had become known. Therefore, it was not permissible to accept the proposal.
(2)
From this, it is understood that when someone’s consent or inclination is known, even in such circumstances, one should not propose. However, when there is not even a suspicion or thought of any inclination, then in such circumstances, a proposal may be made.
(3)
The explanation of refraining from proposing (tark khitbah) has already been given under the previous heading. In this context, it refers to making an excuse and stating the reason for refraining from proposing, just as Abu Bakr radi Allahu anhu apologized to Umar radi Allahu anhu for not accepting the proposal.
And Allah knows best. (Fath al-Bari: 9/252)

Hadith Commentary:
(1)
From this hadith, it is understood that a man can offer his daughter in marriage to a righteous man, and there is nothing disgraceful or humiliating in this.
(2)
The reason why Umar radi Allahu anhu was more upset with Abu Bakr radi Allahu anhu than with Uthman radi Allahu anhu was that he loved Abu Bakr radi Allahu anhu more, and where there is more love, there is also more displeasure.
The second reason was that Uthman radi Allahu anhu first remained silent and then apologized, whereas Abu Bakr radi Allahu anhu only remained silent.
(3)
It is also understood from this hadith that it is permissible to mention to a trustworthy companion that one wishes to marry a certain woman, even though a marriage proposal has not yet been sent.
In any case, Imam Bukhari rahimahullah has established that if a person offers his daughter or sister in marriage to a pious man, it is permissible.

(1) "The secret of the Messenger of Allah (sallallahu alayhi wa sallam)": If he had given an answer, there was a possibility that the secret would be disclosed. Moreover, the Messenger of Allah (sallallahu alayhi wa sallam) had not given any definitive decision. It was possible that his opinion might change. In such a situation, the disclosure of the secret could have become a cause of discord between the two parties. Therefore, Abu Bakr (radi Allahu anhu) chose to remain silent. Radi Allahu anhu wa ardaahu.

(2) This hadith is evidence that the Rightly Guided Caliphs (khulafa’ rashidun) were extremely well-wishing, loving, and affectionate towards one another. There was absolutely no mutual hatred, discord, or enmity among them—Allah forbid—otherwise, no one gives his daughter to an enemy.

(3) If the guardian (wali) knows that the marriage proposal he has chosen will not be disliked, then he can marry off the girl under his guardianship without consulting her, whether she is a virgin (bikr) or previously married (thayyib).

(4) A previously married woman (thayyib) also cannot contract her own marriage without the permission of her guardian (wali); rather, the permission of the guardian is necessary for her as well.