Nasai

(1) “Stop”—either the address is to Aisha (radi Allahu anha), meaning do not praise excessively, because this woman’s manner is not praiseworthy. Or the address is to that woman, meaning abandon this method of worship; it is not correct. Rather, perform voluntary worship (nafl) in such a way that you are able to remain consistent with it.

(2) “He will not tire”—that is, there is no deficiency in Allah Ta’ala’s reward such that it would be exhausted by giving it repeatedly; rather, it is you who will tire from performing deeds and will eventually stop. Then, the reward will also cease.

(3) “Perseveres”—it is evident that this will only be possible when, along with worship, consideration is also given to physical rest and ease.

Hadith Commentary:
To sometimes perform a righteous deed and sometimes abandon it is not praiseworthy; whatever the deed may be, maintaining consistency in it is what is commendable.

Relevance between the Chapter and the Hadith:
➊ The words that have appeared in the hadith are those of «الدين», and here, "religion" (din) refers to actions, because abandoning belief is disbelief (kufr), and religion (din) and faith (iman) are one and the same thing. Therefore, faith (iman) is also action, and in this chapter, action itself is the objective. [ديكهيے فتح الباري ج1 ص 136]
➋ The second relevance is that when a servant performs an action with hardship, he cannot maintain it consistently and soon abandons it. However, when he performs an action with complete enthusiasm and attention, he maintains it consistently. Therefore, any deed done with depth of heart and consistency certainly becomes a means of attaining Paradise, and indeed, it is acting upon religion (din) that leads to Paradise. From this aspect as well, the relevance between the chapter and the hadith becomes evident.

Hadith Commentary:
➊
In the previous chapter, it was stated that excellence (husn) in Islam is desired, and in this chapter, it is mentioned that this desired excellence lies in the continuity of deeds.
There is no doubt that excellence in Islam comes through actions, but those actions should not be to such an extent that they are performed with compulsion; rather, they are desired only to the extent that continuity upon them can be maintained.
Deeds should not be so numerous that, due to constriction of the heart, one ends up abandoning them.
With Allah, it is not the quantity but the quality that holds value.

➋
This also serves as a refutation of the Murji’ah, for here religion (din) has been applied to actions.
Then, the desirability of actions is established, but furthermore, continuity and persistence upon those actions is also required.
Now, one who does not even consider action to be part of religion, how will he accept the continuity of action?

➌
Perseverance in good deeds is commendable from two perspectives:
(a)
Through it, a person’s servitude and slavery (to Allah) is expressed.
If, in a surge of enthusiasm, a great deed is begun but after a few days it is abandoned, then there is a fear of the Master’s displeasure in this.
It is as if the slave has turned away from the Master.
(b)
Through it, service is also expressed, just as a person who attends the royal court daily will, sooner or later, become worthy of the Master’s attention, unlike the person who came only one day and remained present in the court the entire time—he will not succeed in drawing the Master’s attention to himself.
(Fath al-Bari: 1/138)

➍
It is understood from this that the outcome of severe exertions (mujahadat) is not good, because after a few days, fatigue will begin to be felt, which, at the time of action, will cause anxiety and constriction of the heart. The result will be that the good deed will be abandoned, or it will be continued with reluctance and lack of enthusiasm.
Both of these states are blameworthy; therefore, in the hadith it is stated that the most beloved deed to Allah is that upon which continuity is maintained, even if it is little.
(Sahih al-Bukhari, al-Riqaq, Hadith: 6484)

➎
It is also understood from this that if there is a fear of missing the congregational dawn (fajr) prayer, then insisting upon the night prayer (tahajjud) is not correct.
On this basis, the majority have considered it disliked (makruh) to spend the entire night in supererogatory prayers (nawafil), although a group among the Salaf permitted it.
However, in view of the excellent example of the Messenger of Allah sallallahu alayhi wa sallam, if there is a risk of missing the dawn prayer, then one should avoid such acts of goodness.
(‘Umdat al-Qari: 1/380)

Hadith Commentary:
The best deed is that which is performed consistently; for example, the tahajjud (night prayer) or any other voluntary (nafl) prayer—even if the number of rak‘ahs is few, some goodness and blessing is attained through regularity.
A deed that is performed today but abandoned tomorrow holds no weight with Allah Ta‘ala.
This ruling pertains to voluntary acts of worship.
As for the obligatory (fard) acts, it is necessary to safeguard them in any case.
In the narration, mention is made of a mat; the reason for the relevance between the chapter heading and the hadith lies in this very point.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established the permissibility of sitting on a mat and similar items. Previously, in the Book of Prayer (Kitab al-Salat), he had established a chapter heading regarding performing prayer on a mat. In reality, he has alluded to the weakness of a certain narration: Shurayh bin Hani asked Aisha radi Allahu anha, "Did the Messenger of Allah sallallahu alayhi wa sallam use to pray on a mat, while Allah the Exalted has said: 'We have made Hell a prison for the disbelievers'?" Aisha radi Allahu anha replied, "The Messenger of Allah sallallahu alayhi wa sallam did not use to pray on a mat." (Musnad Abi Ya'la: 426/7, Hadith: 4448)

(2)
In any case, sitting on a mat and similar items, and performing prayer on them, is established. To derive its prohibition from the noble verse is questionable. (Fath al-Bari: 387/10) And Allah knows best.

Hadith Commentary:
To spend the entire night in worship to the extent that the feet become swollen—except for the sacred, exalted personality (may my soul be sacrificed for him), who else could possess such strength?

Hadith Commentary:
The days for which fasting has been mentioned in the ahadith, such as the Day of Arafah, the Day of Ashura, etc., are exempted from this.

Hadith Commentary:
(1)
It is prohibited to single out Friday for fasting, as has been mentioned in previous hadiths. In addition, fasting on Saturday is also prohibited. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not fast on Saturday except for that which has been made obligatory upon you. If any of you finds nothing but the peel of a grape or the twig of a tree, then let him chew it.” (Sunan Abi Dawud, Book of Fasting, Hadith: 2421)
The prohibition applies only in the case when one fasts on Saturday alone, but if another fast is joined with it, then it is permissible.
(2)
Fasting on Monday and Thursday is established from the Messenger of Allah (sallallahu alayhi wa sallam). It is narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) used to strive to fast on Mondays and Thursdays. (Musnad Ahmad: 80/6)
In another narration:
The Messenger of Allah (sallallahu alayhi wa sallam) was asked about fasting on Mondays and Thursdays, so he said:
“On these days, the deeds of the servants are presented before Allah.” (Sunan Abi Dawud, Book of Fasting, Hadith: 2436)
In another narration:
He said:
“I like that my deeds be presented while I am fasting, so I fast on Monday and Thursday.” (Musnad Ahmad: 201/5)
It is narrated from Abu Qatadah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) was asked about fasting on Monday, so he said:
“This is the day on which I was born and the day on which I was granted prophethood.” (Al-Sunan al-Kubra by al-Bayhaqi: 293/4)
(3)
Imam Bukhari (rahimahullah) established a chapter in an interrogative manner to indicate the difference of opinion in this matter. However, from the hadith that Imam Bukhari presented, it appears that his inclination is that no specific day should be singled out for worship. The preferred view is that Monday and Thursday can be singled out for fasting, because doing so is established from the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
Therefore, it is narrated in the hadith of Anas (radi Allahu anhu) and the hadith of Aisha (radi Allahu anha) that: "If any one of you becomes drowsy during the prayer, then let him sleep until he knows what he is reciting."
That is, when someone begins to fall asleep during prayer, he should first sleep and then perform the prayer, so that he understands what he is reciting.
These words are also found:
"Then let him lie down until the sleep leaves him."
(Fath al-Bari)
That is, he should sleep so that drowsiness departs from him.

Hadith Commentary:
It is understood that as long as one’s disposition allows, worship should be performed with enthusiasm. If weariness arises in one’s temperament, then instead of worship, one should rest. Accordingly, it is mentioned in the hadith that if sleepiness begins during prayer, one should abandon the prayer and go to sleep, lest instead of seeking forgiveness (istighfar), one ends up cursing oneself. In another narration, it is stated that Allah Ta’ala does not become weary of granting reward, rather it is you yourselves who become weary of the deed and abandon it. In short, a person should act according to his capacity and strength. (Fath al-Bari: 3/48)

Explanation:
Under this chapter, Imam Bukhari rahimahullah also wishes to establish that faith (iman) is connected to the heart, and the action of the heart is not always the same in every situation. The state of faith in the heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than that of all the Companions radi Allahu anhum and all of creation. Here, Imam Bukhari also seeks to refute the views of the Murji’ah as well as the Karramiyyah, who claim that faith is merely a matter of speech, and this hadith is also evidence for the increase and decrease of faith. From the statement of the Messenger of Allah sallallahu alayhi wa sallam «انااعلمكم بالله», it is evident that there are levels of knowledge of Allah, and in this regard, people can be more or less than one another, and the Messenger of Allah sallallahu alayhi wa sallam holds a status in this matter surpassing all the Companions radi Allahu anhum and indeed all of mankind. Some Companions wished to surpass him in worship. In correcting this notion, he said that your thinking is not correct. No matter how much you worship, you cannot surpass me, because the knowledge of Allah (ma‘rifah) is possessed by me more than all of you.

From this hadith, it is understood that moderation in worship is what Allah prefers. Worship that exceeds one’s capacity is not favored in Islam, and it is also understood that faith is the name of knowledge of the Lord (ma‘rifat al-Rabb), and knowledge is connected to the heart. Therefore, faith cannot be called mere verbal affirmation; for it, knowledge of the heart is also necessary, and the increase and decrease of faith is also established.

Hadith Commentary:
Under this chapter, Imam Bukhari rahimahullah also seeks to establish that faith (iman) is connected to the heart, and that the action of the heart is not uniform in every situation.
The state of faith in the heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than that of all the Companions radi Allahu anhum and all of creation.
Here, Imam Bukhari rahimahullah also intends to refute the view of the Murji’ah as well as the Karramiyyah, who claim that faith is merely a matter of speech, and this hadith is also evidence for the increase and decrease of faith.
From the statement of the Messenger of Allah sallallahu alayhi wa sallam «أنا أعلمكم بالله», it is apparent that there are levels of knowledge of Allah, and in this regard, people can surpass or fall short of one another, and the Messenger of Allah sallallahu alayhi wa sallam holds the highest rank in this matter above all the Companions radi Allahu anhum and indeed all of mankind.
Some Companions wished to surpass him in worship.
He corrected this notion by saying that your thinking is not correct.
No matter how much you worship, you cannot surpass me, because the knowledge of Allah (ma‘rifah) is possessed by me more than all of you.
From this hadith, it is understood that moderation in worship is what Allah prefers.
Worship that exceeds one’s capacity is not favored in Islam, and it is also understood that faith is the name of knowledge of the Lord (ma‘rifah of the Rabb), and knowledge (ma‘rifah) is connected to the heart.
Therefore, faith cannot be called mere verbal affirmation.
For it, knowledge of the heart is also necessary, and the increase and decrease of faith is also established.

Hadith Commentary:
➊
The Messenger of Allah sallallahu alayhi wa sallam became displeased because the noble Companions radi Allahu anhum ajma‘in considered “easy deeds” insufficient for the elevation of ranks and forgiveness of sins.
According to their assumption, attaining lofty stations should require such arduous deeds whose performance involves hardship and difficulty.
Upon this, he admonished that there is no need to interfere in the Shari‘ah; rather, one should suffice with whatever and however it has been prescribed.

➋
Regarding the fulfillment of obligatory acts (fara’id), the ruling is not that one should bear as much burden as one can, because the obligations themselves, from the outset, are not beyond human capacity. However, regarding supererogatory acts (nawafil), the ruling is that they should be performed according to one’s ability.
The meaning of being within one’s ability is that one can continue to act upon them until the end of one’s life, as is stated in the Prophetic saying:
“The most beloved deeds to Allah are those that are most consistent, even if they are few.” (Sahih Muslim, Salat al-Musafirin, Hadith: 1830(783))

➌
Imam al-Bukhari rahimahullah intends, through this hadith, to refute the sect of the Karramiyyah, whose position is that faith (iman) is merely the verbal declaration. However, from this hadith it is understood that iman is the recognition of the Lord, and its connection is with the heart.
On this basis, mere verbal declaration cannot be called iman.
For this, heartfelt recognition is also necessary. Furthermore, this also establishes the increase and decrease of iman, because iman is connected to the heart, and the action of the heart is not the same everywhere.
The state of iman in the blessed heart of the Messenger of Allah sallallahu alayhi wa sallam was greater than all the noble Companions radi Allahu anhum ajma‘in, indeed greater than all creation, because in the hadith, his address is not only to those present, but it pertains to the entire world, which includes other noble Prophets alayhimussalam and the great angels as well.
(Sharh al-Kirmani: 113/1)

➍
The noble Companions radi Allahu anhum ajma‘in thought that the Messenger of Allah sallallahu alayhi wa sallam is maghfur al-dhanb (forgiven of all sins),
therefore, he does not need to perform many deeds, but we need to exert much effort and striving in deeds.
Upon this, he said in a tone of anger:
“I am the one among you who fears Allah the most.
And I am the one who knows Allah the most.”
The requirement of this piety and knowledge is that I remain engaged in deeds at all times.
That is, your assumption is incorrect that I do not need to act.
Forgiveness is only the lowest rank; after that, there are even higher ranks which I need to attain.

➎
For such whisperings (wasawis) and thoughts that come to the heart and depart rather than settling, there will be no accountability.
However, if they are uttered by the tongue or acted upon, then there will be accountability.
But from this hadith it is understood that such evil thoughts which become established in the heart and take the form of resolve are subject to accountability, even if they are not uttered by the tongue or acted upon, as Allah the Exalted says:
(وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ)
“But He will call you to account for what your hearts have earned.” (al-Baqarah 2:225;
and Fath al-Bari 1/97)

Hadith Commentary:
Although the Prophet (sallallahu alayhi wa sallam) used to observe voluntary fasts in other months as well, he would fast more frequently in Sha'ban because in Sha'ban the deeds of the servants are raised up to Allah.
This subject is present in the narration of al-Nasa'i.
(Wahidi)
And Allah knows best.

Hadith Commentary:
(1)
It is narrated from Umm Salamah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam would not observe voluntary fasts for the entirety of any month throughout the year, except that he would fast the entire month of Sha'ban and join it with Ramadan.
(Musnad Ahmad: 311/6)
The meaning of this narration is that in this month he would frequently observe voluntary fasts.
In Sahih Muslim, it is stated that he would fast for almost the entire month of Sha'ban except for a few days.
(Sahih Muslim, Kitab al-Siyam, Hadith: 2722(1156))
In another narration, it is further clarified that since the time the Messenger of Allah sallallahu alayhi wa sallam arrived in Madinah, he did not fast the entire month of any month other than Ramadan.
(Fath al-Bari: 272/4)
Some scholars, based on the apparent meaning of these narrations, have taken the position that it is permissible to fast the entire month of Sha'ban.
The reconciliation between the narrations mentioning "most of the month" and "the whole month" is that sometimes the Prophet sallallahu alayhi wa sallam would fast the entire month, and at other times he would leave out some days.
As for the narrations in which fasting a day or two before Ramadan is prohibited, this applies in the case where only two or three fasts are observed specifically in anticipation of Ramadan.

(2)
In one narration, it is stated that after Ramadan, the most virtuous fasts are those of the month of Sha'ban.
(Jami' al-Tirmidhi, Kitab al-Zakat, Hadith: 663)
However, this narration is weak.
Allamah al-Albani rahimahullah has declared this narration to be unreliable as evidence.
(Irwa' al-Ghalil, Hadith: 889)
Furthermore, this narration contradicts a narration in Sahih Muslim, in which the Messenger of Allah sallallahu alayhi wa sallam said:
"After Ramadan, the fasts of the month of Muharram are the most virtuous."
(Fath al-Bari: 272/4)
The reason the Messenger of Allah sallallahu alayhi wa sallam would frequently fast in the month of Sha'ban is that in this month the deeds of the servants are raised to Allah.
The Messenger of Allah sallallahu alayhi wa sallam said:
"I wish that when my deeds are presented before Allah, I am in a state of fasting."
(Musnad Ahmad: 201/5)
It should be noted that a person who does not have the habit of fasting beforehand should not fast after the middle of Sha'ban, as the Messenger of Allah sallallahu alayhi wa sallam said:
"When the middle of Sha'ban has passed, do not fast."
(Sunan Abi Dawud, Kitab al-Sawm, Hadith: 2336)
That is, if a person does not fast from the beginning of Sha'ban and starts fasting only after fifteen days have passed, then this is not permissible.
However, if he has been fasting from the beginning of Sha'ban, then it is permissible.

(3)
From the last hadith, it is also understood that any deed performed regularly and at appropriate times with moderation reaches completion, whereas one who rushes always stumbles and falls.
By working with moderation, purity of the soul and self-confidence are also developed.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
THABU:
The people gathered together.
(2)
MA TUTIQUUN:
That which you are capable of.
(3)
FA INNALLAHA LA YAMALLU HATTA TAMALLU:
Allah, exalted is He, does not tire of granting reward and recompense;
it is you who will tire of performing deeds.
This is an Arabic idiom.
(4)
FULANUN LA YANQATI'U HATTA TANQATI'A KHUSUMATUN:
So-and-so does not cease from argument and debate;
rather, it is his opponent who eventually tires and gives up. As for Allah, exalted is He, the word MALAL or SA’AMUHU is used only in terms of verbal resemblance,
otherwise Allah, exalted is He, is free from fatigue or weariness.

Benefits and Issues:
When a person begins a good deed, he should consider his own ability and strength—how much of this deed can I consistently perform? Because the deed that is performed with continuity and permanence
surpasses that deed which is abundant but then abandoned after a few days due to exhaustion. And it is clear that the acts referred to here are voluntary prayers (nafl salah), which a person adopts personally and individually according to his own circumstances and conditions. As for those acts which are obligatory (fard), increase or decrease in them is beyond a person’s discretion; they must be performed according to the method prescribed by the Shari’ah. Therefore, it is considered better and more virtuous to perform voluntary prayers individually at home, and Umar radi Allahu anhu initiated the congregational Tarawih prayer for the general convenience and ease of the people.
However, the better and more preferred practice is that a person performs it individually in the last part of the night.

Hadith Commentary:

Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) would especially give greater attention to standing (in prayer) during Ramadan, particularly in its last ten days, and at times he would remain awake the entire night. The question in the hadith refers to whether, among the seven days of the week, for example on Thursday, you (sallallahu alayhi wa sallam) would perform a particular act more than on other days. To this, the Mother of the Believers (radi Allahu anha) replied in the negative.

From this, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not specify particular days for any voluntary act of worship, such that he would perform those acts only on those days and not on others, lest it be assumed that those acts are exclusive to those days.

Therefore, to specify days for a good and righteous deed from oneself, and then to strictly adhere to it in every circumstance, and to encourage others to do the same, is an addition to the religion from oneself and an innovation of the servant, for which there is no allowance in the religion.

1370. Commentary: Benefit: Perpetuity can only be achieved in an action that is based on moderation, away from excess and deficiency, and adopting consistency itself is the greatest discipline.

763. Commentary:

➊ Standing the mat upright to make a sort of enclosure was to prevent people’s intrusion and to provide seclusion, because seclusion assists in attaining humility and submissiveness (khushu‘ and khudu‘).

➋ Beginning a good deed and then abandoning it is worse than not starting it at all, because abandoning it entails turning away (i‘rad). However, if occasionally it is missed due to sleep, laziness, or being occupied, then there is no harm; rather, its reward is still written, provided it is not abandoned permanently.

1722. Commentary:

➊ It is understood that there is only one method for performing nine rak‘ahs of witr together: one should sit for the tashahhud only in the eighth rak‘ah, then stand up to perform the ninth rak‘ah, and then sit and conclude with salam.

➋ In the previous hadith, the mention of sending blessings (salat) in the tashahhud of the eighth rak‘ah is also found. Thus, it is permissible to recite salat (durud) in the middle tashahhud of a voluntary (nafl) prayer, as well as in obligatory (fard) prayers. The details have already been discussed earlier.

1643. Commentary:

➊ "Let it be"—It is possible that the address is to Aisha (radi Allahu anha), meaning: do not praise excessively, because staying awake the entire night is not always superior. And it is also possible that the address is to that woman, meaning: do not engage in so much worship, lest your nature becomes weary and then you become disinclined towards worship.

➋ "To do it perpetually"—It is possible to maintain continuity in any voluntary (nafl) act, however, not considering it obligatory (fard). If one maintains continuity considering it recommended (mustahabb), then there is no harm.

➌ Allah, the Exalted, deals with the servant in the same manner as the servant deals with Allah. If the servant remains constantly attentive towards Allah, then Allah, Lord of Might and Majesty, also keeps a continuous gaze of mercy upon the servant. And if the servant turns away, then Allah, the Exalted, also turns away.

1719. Commentary: Opposition is intended in the text. In the narration of Shu’bah (number 1719), it is mentioned to sit only in the last rak‘ah during the performance of seven witr, whereas Hisham Dastuwa’i has mentioned sitting also in the sixth rak‘ah. The reconciliation is provided below in the benefit.

Benefits and Issues:
(1)
It is prohibited to perform acts of worship beyond one’s capacity,
because this leads to weariness afterwards,
and there is a risk that a person may abandon worship altogether.

(2)
The cumulative reward of a consistent (perpetual) deed becomes greater,
therefore, it is superior.

Hadith Commentary:
The purpose is that a person should perform a little worship in the morning and evening, as well as at night, and should do so consistently.
These three times are extremely blessed. From the verse, “Establish the prayer at the decline of the sun” (), the noon (zuhr) prayer is indicated, and from “Guard strictly the prayers, especially the middle prayer” (al-Baqarah: 238) (), the afternoon (‘asr) prayer is indicated. In this way, the Noble Qur’an calls for worship five times a day.

Hadith Commentary:
In one narration, it is stated that no person should wish for death before seeing the signs of death (Sahih Muslim, Kitab al-Dhikr wa al-Du'a, Hadith: 6819 (2682)).
The meaning of this is that when the effects of death begin to appear, then, out of longing to meet Allah, it is permissible to desire death.
This is why Imam al-Bukhari rahimahullah, after this hadith, has narrated the hadith from Aisha radi Allahu anha in which the Messenger of Allah sallallahu alayhi wa sallam expressed his desire to meet the Highest Companion (Allah) at the time of death.
Imam al-Bukhari rahimahullah has indicated that the prohibition of asking for death is specifically related to the time before the descent of death.
(Fath al-Bari: 10/161)

Explanation:
In Surah Al-Hajj, Allah the Exalted has stated: «وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ» [22-الحج:78] meaning, "Allah has not placed any hardship upon you in the religion, but rather this is the way of your father, Ibrahim (alayhis salam)." It is as clear as daylight from the verses and hadiths that Islam is easy in every respect. In its fundamental and subsidiary rulings, and in all its commands and prohibitions, this very reality has been taken into consideration. However, it is most regrettable that in later times, due to self-invented innovations, Islam has been made so difficult that we seek Allah's refuge from it. May Allah grant us sound understanding. Ameen.

Benefits and Issues:
Relevance between the Chapter Title and the Hadith:
In the translation of the chapter, the words «حنفية السمحة» have been mentioned, which mean "the true and straight religion," but these words are not present in the text of the hadith. Therefore, the objection remains as to how there is relevance between the translation and the chapter.

In reality, the words «حنفية السمحة» that appear in the translation are not according to the condition of Imam Bukhari rahimahullah; that is why Imam Bukhari rahimahullah did not mention these words in the hadith.

However, in the hadith, the words «الدين يسر» meaning "the religion is easy" are present. Therefore, by «الدين يسر» is meant «حنفية السمحة» itself, because the religion of Allah is easy, and that is «حنفية السمحة», meaning easy and straight.

From here, the agreement between the translation and the hadith becomes clear.

❀ Allah the Exalted says:
«﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ﴾» [الحج : 78]
In this verse, the easy religion has been described as the religion of Ibrahim, and the religion of Ibrahim is called «حنفية», meaning "straight and true." Therefore, from here it is also clear that by "religion" is meant the Hanif religion.

Imam Bukhari rahimahullah did not present the hadith with the words he quoted in the chapter «الحنيفية السمحة», because it was not according to his conditions, but he mentioned it in his book "Al-Adab Al-Mufrad," just as Imam Ahmad ibn Hanbal rahimahullah also narrated it with a Hasan chain through «محمد بن اسحاق عن داؤد بن الحصين عن عكرمه ابن عباس رضي الله عنه». ◈

Shah Waliullah Muhaddith Dehlawi writes:
«هذا الحديث المعلق لم يسنده المؤلف فى هذا الكتاب، لانه ليس على شرطه، نعم وصله فى كتاب الادب المفرد، وكذا وصله أحمد بن حنبل» [شرح تراجم ابواب البخاري ص 38]
From the explanation of Shah Waliullah rahimahullah, it is also understood that «الحنفية السمحة» Imam Bukhari rahimahullah did not mention it in his book Sahih. However, he mentioned it in "Al-Adab Al-Mufrad," and Imam Ahmad ibn Hanbal rahimahullah explained that by "connected" is meant "joined."

Another relevance could be that Imam Bukhari rahimahullah is indicating that actions are included in faith. ◈

Allamah Mahmood Hasan Sahib writes:
"The meaning of the chapter heading and the hadith and their mutual agreement is absolutely clear, but along with the apparent meaning, there is also a definite indication towards the inclusion of actions in faith, as is understood from the previous and subsequent chapters. There is also an allusion to the extremism of the Mu'tazilah and the Khawarij." [الابواب و التراجم۔ ص26]

Hadith Commentary:
In Surah Al-Hajj, Allah the Exalted has said:
﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ﴾ (, Al-Hajj: 78)
That is, Allah has not placed any hardship upon you in the religion; rather, this is the religion of your father, Ibrahim (alayhis salam).

It is as clear as daylight from the verses and ahadith that Islam is easy in every respect.
In its fundamental and subsidiary rulings, and in all its commands and prohibitions, this very reality has been taken into consideration. Yet, it is most regrettable that in later times, due to self-invented innovations, Islam has been made so difficult that we seek Allah’s refuge from it.

May Allah grant sound understanding.
Ameen.

Hadith Commentary:
➊
Compared to previous religions, this religion is extremely easy.
The restrictions that were imposed on earlier peoples have been lifted in it, such as among the Children of Israel, the acceptance of repentance depended on killing oneself.
But the repentance of this ummah is based on remorse of the heart and the resolve to perform righteous deeds.
(Fath al-Bari: 1/128)
➋
The meaning of this hadith is that a Muslim should perform the obligatory acts of worship with great enthusiasm and consistency during times of comfort and ease, so that his deeds remain established on a continuous basis, because performing a small deed with consistency and steadfastness is far superior to performing many deeds in which there is interruption.
(Sharh al-Kirmani: 1/162)
➌
Both strict adherence (azimah) and concession (rukhsah) are included in the religion; Islam requires that both be acted upon.
In a situation of strictness, one should act upon azimah, and at the time of concession, one should benefit from it. Seeking concession at every opportunity is irreligiousness, while always desiring strictness is also excess. In doing so, there is a risk of failure and disappointment. For example, if there is a valid excuse preventing the use of water, then tayammum is permitted; insisting on using water in such a situation is extremism in religion, which Islam does not approve of.
This hadith teaches moderation.
(Fath al-Bari: 1/128)
➍
The path of steadfastness (istiqamah) and moderation is also extremely difficult.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Surah Hud has made me old.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3297)
Because in verse 112 of this surah, you were commanded to be steadfast; this was such a responsibility that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“It has made me old before my time.”
Therefore, in the hadith, another situation is mentioned: if complete rectitude and steadfastness cannot be achieved, then at least remain close to it.
Similarly, rejoice at the ability to perform deeds, and this happiness is not only in steadfastness itself but can also be attained by remaining close to it.
Glad tidings are a way to boost morale.
Through this, the worshipper’s resolve is strengthened, and a new zeal and strength are created in his determination.
➎
The way to make a difficult task easy is to divide it among different times of vigor, for example:
Performing part of it in the morning, some after the sun has passed its zenith, and some in the last part of the night, because these are times for praising Allah, glorifying and declaring His oneness. By performing these acts, strength is created in the heart, since the heart is the king of the human limbs; if it is strong, the other limbs will remain active in their respective tasks.
In this way, it becomes easier to perform many other difficult tasks.
(Fath al-Bari: 1/128)

Hadith Commentary: Benefits and Issues: Entry into Paradise cannot be achieved solely by a person’s deeds, because both the ability to perform deeds and their acceptance are the result of Allah’s grace, bounty, and mercy. Furthermore, no matter how lofty and elevated a human deed may be, in reality, it does not fulfill the true right (haqq) and is an example of “the right not being fulfilled.” Also, a limited deed cannot be the cause of an unlimited reward. Therefore, making deeds the cause of Paradise is itself a manifestation of His mercy. In other words, human deeds are a cause for entry into Paradise, but making them a cause is itself the result of Allah’s mercy.

Thus, the blessed verse:
ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ ﴿٣٢﴾ ()
“Enter Paradise for what you used to do,”

and
وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ ﴿٧٢﴾ ()
“This is the Paradise which you have been made to inherit for what you used to do,”

—there is no contradiction or opposition between this hadith and these verses, because in the verse, the “ba” (باء) is for causation (sababiyyah), and in the hadith, it is about actual compensation and reward (i.e., not as a direct exchange or recompense for deeds). Rather, deeds are a cause for Allah’s mercy, and mercy itself is the cause for entry into Paradise. Thus, there is no contradiction or opposition in this hadith.

For this reason, the Prophet sallallahu alayhi wa sallam has commanded to always choose correctness and soundness (sada: health and uprightness), so that this manner of conduct may become a cause for Allah’s mercy.

Benefits and Issues:

➊
I'tidal (moderation) means to avoid excess and deficiency, that is, neither to commit innovation (bid'ah) nor to show negligence in fulfilling the obligatory duties (fara'id).

➋
Paradise (Jannah) is, in reality, not a recompense for deeds, but rather a special mercy from Allah, because a servant’s righteous deeds are extremely insignificant compared to Allah’s favors; in fact, even the ability to perform these deeds is itself a favor from Allah.

➌
The meaning of (sududa) is to keep your original objective in view. (Sidad al-sahm) means the arrow hitting the target. This word is derived from that. The real objective is attaining Allah’s pleasure and salvation from Hellfire.

➍
The purpose of righteous deeds is to attain Allah’s mercy. As a result of this, Paradise will also be granted and protection from Hellfire will also be achieved.