Nasai

Explanation:
This hadith has also briefly appeared in the Book of Knowledge. From the word «خرج حين زاغت الشمس», the translation of the chapter is derived, indicating that the time for the Zuhr prayer begins as soon as the sun declines. In this hadith, there is also mention of some questions and answers. The Prophet (sallallahu alayhi wa sallam) had received news that the hypocrites wanted to ask him something as a test, which is why he became angry and said, "Ask me whatever you wish." Abdullah bin Hudhafah (radi Allahu anhu) was sometimes referred to as the son of someone else by people. Therefore, he sought clarification and was pleased with the answer of the Prophet (sallallahu alayhi wa sallam). When the people saw his displeasure, they began to cry out of fear, thinking that now Allah's punishment would descend, or they wept upon hearing mention of Paradise and Hell. Umar (radi Allahu anhu), realizing the Prophet's anger, spoke words that caused his anger to subside. (sallallahu alayhi wa sallam)

Hadith Commentary:
This hadith has also appeared previously in the abridged Kitab al-‘Ilm (Book of Knowledge).
The phrase "kharaja hina zaghat al-shams" (he went out when the sun had declined) indicates, as per the chapter heading, that the time for the Zuhr (noon) prayer begins as soon as the sun passes its zenith.
This hadith also mentions some questions and answers.
The Prophet (sallallahu alayhi wa sallam) had received news that the hypocrites wanted to ask him something as a test.
Therefore, the Prophet (sallallahu alayhi wa sallam) became angry and said, "Ask me whatever you wish."
‘Abdullah ibn Hudhafah (radi Allahu anhu) was sometimes referred to as the son of someone else by the people.
Therefore, he sought clarification, and he was pleased with the Prophet’s (sallallahu alayhi wa sallam) answer.
When the people saw the Prophet’s displeasure, they began to cry out of fear, thinking that now Allah’s punishment would descend, or they wept upon hearing mention of Paradise and Hellfire.
When ‘Umar (radi Allahu anhu) realized the Prophet’s (sallallahu alayhi wa sallam) anger, he spoke words that caused the Prophet’s anger to subside.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
With this heading, Imam Bukhari rahimahullah intends to clarify that the earliest time for the Dhuhr prayer begins immediately after the sun passes its zenith (zawal al-shams). Additionally, this serves as a refutation of the people of Kufa. According to them, the time for Dhuhr prayer does not begin immediately after the sun passes its zenith, whereas the aforementioned hadith clearly refutes their position. The people of Kufa, insisting on their stance, declare these ahadith to be abrogated or less preferred, even though the matter of abrogation or preference only arises when there is a contradiction between ahadith. However, there is no contradiction between the ahadith regarding performing the prayer at its earliest time and those regarding performing it during cooler times (ibrad), because the aforementioned hadith states the earliest time for Dhuhr prayer, while the command to delay (ibrad) is specific to times of intense heat. (Fath al-Bari: 2/30)

(2)
The Messenger of Allah sallallahu alayhi wa sallam said that as long as I am here, I will answer your questions. This was a temporary matter; therefore, it is not correct to use this as evidence for the Messenger of Allah sallallahu alayhi wa sallam possessing complete knowledge of the unseen (ilm al-ghayb), because this attribute belongs solely to Allah subhanahu wa ta'ala. The statement of Allah, the Exalted, is:
﴿ قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ﴾ “Say: None in the heavens and the earth knows the unseen except Allah.” (al-Naml: 27:65)
From numerous verses of the Noble Qur’an, it is evident that the Messenger of Allah sallallahu alayhi wa sallam was not a knower of the unseen; rather, this attribute is exclusive to Allah ta'ala. Furthermore, the hadith shows that the promise was made to answer the questions posed by those present, so at most, it can be said that knowledge was granted to the extent of the questioners’ intellectual capacity. And it is clear that the knowledge of the questioners is limited, which has no connection to knowledge of the unseen. Moreover, the statement of the Prophet sallallahu alayhi wa sallam, “As long as I am at this place, ask your questions,” also indicates that he did not possess knowledge of the unseen.

(3)
People used to taunt Abdullah ibn Hudhafah regarding his lineage, so he asked about his father in order to put an end to these taunts. After this clarification, the taunting and reproach ceased, but his mother severely rebuked him for asking this question. In other narrations, it is mentioned that his mother remarked in these words: “I have not seen a more disobedient son than you. Were you certain that your mother had not erred like the women of the Jahiliyyah? If the Messenger of Allah sallallahu alayhi wa sallam had named someone else, how great would the disgrace have been! By asking such a question in a public gathering, you have shown great foolishness.” Abdullah radi Allahu anhu replied: “By Allah! If the Messenger of Allah sallallahu alayhi wa sallam had attributed my lineage to even a black slave, I would have accepted it.” (Sahih Muslim, al-Fada’il, Hadith: 6121(2359))