Bukhari

Hadith Commentary:
This is that magnificent sermon of yours (sallallahu alayhi wa sallam) delivered during the Farewell Pilgrimage (Hajjat al-Wada‘), which has been granted the status of being the foundation of Islam, and it is quite lengthy, narrated by different transmitters in various wordings.
Imam al-Bukhari (rahimahullah) has cited these narrations here under the chapter heading; it is not his objective to encompass the entire sermon.
And al-Bukhari intended to refute those who claim that there is no sermon for the pilgrims on the Day of Sacrifice (Yawm al-Nahr), and that what is mentioned in this hadith is of the nature of general exhortations, not as one of the rites of Hajj. Thus, al-Bukhari wished to clarify that the narrator called it a sermon (khutbah), just as the one delivered at ‘Arafat is called a sermon.
(Fath)
That is, some people do not accept the sermon of Yawm al-Nahr and interpret this sermon as mere exhortations. Imam al-Bukhari refuted them and demonstrated that the narrator mentioned it with the word “sermon” (khutbah), just as the sermon at ‘Arafat is called a sermon, so too is this one. Therefore, the sermon of Yawm al-Nahr is also a Sunnah of the Prophet (sallallahu alayhi wa sallam).

Explanation:
From this hadith, it is established that in times of necessity, the imam, preacher (khatib), hadith scholar (muhaddith), or teacher may deliver a sermon, give admonition, or answer a student's question while seated on a mount. It is also understood that a student should wait for the teacher's explanation and elaboration, and should not hasten to answer on his own. Furthermore, it is evident that some students surpass even their teachers in understanding and memorization. This should be a source of happiness for the teacher. This hadith also serves as evidence for those Islamic philosophers who establish the realities of the Shari'ah through philosophical explanation. For example, Shah Waliullah Muhaddith Dehlawi rahimahullah, in his famous book Hujjatullah al-Baligha, has provided excellent detail in explaining the realities and benefits of the rulings of the Shari'ah.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned this hadith with two objectives in mind.
(a)
To make us aware of the importance of conveying (tabligh), that is, if a person does not understand the meanings of a hadith but has only memorized its words, he should still convey those words to others.
It is possible that a student or listener may be more intelligent than him and may derive and extract rulings from that hadith.
(b)
It is also intended to emphasize that if a student is talented and intelligent, and the teacher is not as sharp or astute, the student should not feel any shame or embarrassment in acquiring knowledge from him.
Take Imam Bukhari rahimahullah himself as an example—what opinions did his teachers have about him? Therefore, the notion is incorrect that a student is always inferior and weaker compared to the teacher.
2.
This hadith also proves that when needed, the imam, preacher, or hadith scholar (muhaddith) can deliver admonition, give a sermon, or engage in question and answer with students while seated on a mount.
Furthermore, the student should wait for the teacher’s explanation and elaboration, and should not be hasty in answering himself.
It is also evident that some students surpass their teachers in understanding and memorization.
3.
The Messenger of Allah sallallahu alayhi wa sallam delivered this sermon on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘) on the tenth day, standing near the Jamrat.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1742)
In the narration of Abu Bakrah radi Allahu anhu, it is mentioned that when the Messenger of Allah sallallahu alayhi wa sallam asked those present, “What day is this?” the noble Companions radi Allahu anhum remained silent.
And in Sahih Bukhari itself, in the narration of Ibn Abbas radi Allahu anhuma, it is mentioned that the noble Companions radi Allahu anhum replied, “Today is the Day of Sacrifice (Yawm al-Nahr).”
(Hadith: 1739)
There is no contradiction in these narrations, because it is possible that those near Abu Bakrah radi Allahu anhu remained silent, while the companions of Ibn Abbas radi Allahu anhuma responded, and each person narrated according to his knowledge.
(Fath al-Bari: 1/210)

Hadith Commentary:
How could I fight with weapons, because Abu Bakr radi Allahu anhu had heard this hadith from the Prophet sallallahu alayhi wa sallam that to kill a Muslim or to fight him is disbelief (kufr).

The story of Abdullah bin Amr al-Hadrami is that he had come to Basra as an envoy sent by Muawiyah radi Allahu anhu.
His intention was to entice the people of Basra and turn them against Ali radi Allahu anhu, as if this was a political maneuver by Muawiyah radi Allahu anhu.
When Ali radi Allahu anhu heard of this, he dispatched Jariyah ibn Qudamah to arrest him.
Al-Hadrami hid in a house.
Jariyah surrounded him and set the house on fire, and al-Hadrami was burned to ashes along with the house.
This incident occurred in the year 38 Hijri, and Ibn Abi Shaybah and Tabarani have narrated that Abdullah ibn Abbas radi Allahu anhu, who was the governor of Basra on behalf of Ali radi Allahu anhu, left the city and appointed Ziyad ibn Sumayyah as his deputy.
At that time, Muawiyah radi Allahu anhu, finding the opportunity, sent Abdullah bin Amr al-Hadrami to seize Basra; he settled in the neighborhood of Banu Tamim, and those who were supporters of Uthman radi Allahu anhu joined him.
Ziyad informed Ali radi Allahu anhu of this incident and sought help.
Ali radi Allahu anhu first sent a man named A‘yan ibn ‘Ayinah, but he was treacherously killed; then he sent Jariyah ibn Qudamah, who surrounded al-Hadrami along with his forty or seventy companions in a house and set it on fire.
Al-Hadrami and all his companions were burned to ashes.
(Inna lillahi wa inna ilayhi raji‘un)

Hadith Commentary:
1.
During the period of tribulation (fitnah), just like the other noble Companions (radi Allahu anhum ajma'in), the position of Abu Bakrah (radi Allahu ta'ala anhu) was to adopt seclusion and to abstain from fighting; therefore, he gave the aforementioned response.

His stance was in accordance with the following hadith:
It is narrated from Abdullah ibn Mas'ud (radi Allahu ta'ala anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) once mentioned tribulations (fitan).
I asked:
O Messenger of Allah (sallallahu alayhi wa sallam)! If such a time comes upon me, what should I do? He said:
"Restrain your hand and your tongue and enter your house."
I asked:
If the instigators of fitnah enter my house? He said:
"Then enter your house."
I asked:
If they come inside the house? He said:
"Then go to the mosque."
And he took hold of my wrist and said:
"Say, 'My Lord is Allah,' until death comes to you upon that." (Musnad Ahmad 1/449, and al-Sahihah of al-Albani, hadith: 3254)

Abdullah ibn Amr ibn Hadhrami (radi Allahu ta'ala anhu) was the nephew of the famous Companion Alaa ibn Hadhrami (radi Allahu ta'ala anhu).
When Amir Mu'awiyah (radi Allahu ta'ala anhu) sent him to Basrah to prepare the ground regarding the blood of Uthman (radi Allahu ta'ala anhu), Ali (radi Allahu ta'ala anhu) sent Jariyah ibn Qudamah to arrest him.
Hadhrami hid in a house, so Jariyah surrounded the house and set it on fire.
Thus, Abdullah ibn Hadhrami and his companions were burned to ashes.
Inna lillahi wa inna ilayhi raji'un.
During this, Jariyah inquired about Abu Bakrah (radi Allahu ta'ala anhu), saying: Find out whether he pledges allegiance to Ali (radi Allahu ta'ala anhu) or not.
Upon this, Abu Bakrah (radi Allahu ta'ala anhu) gave the aforementioned response which is mentioned in the hadith.
(Fath al-Bari: 13/36)

In any case, during times of tribulation, seclusion is where safety lies.
In such circumstances, fighting and warfare is to spread tribulation.
A Muslim should avoid this.

Explanation:
The purpose is that I have acted upon this Prophetic hadith. The Messenger of Allah (sallallahu alayhi wa sallam) had said this during the Farewell Pilgrimage (Hajjat al-Wada‘), and in another hadith, this has been mentioned in detail.

Hadith Commentary:
The Messenger of Allah sallallahu alayhi wa sallam delivered this address on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘).
Its details have already been mentioned; further detailed discussion on the remaining topics will come in the Book of Hajj.
Muhammad ibn Sirin states that your (the Prophet’s) statement has been authentically established.
The Companions present—radi Allahu anhum ajma‘in—exerted their utmost efforts in conveying the statements of the Messenger of Allah sallallahu alayhi wa sallam to those who were absent, dedicating all their energies to this task. Then, the absent hadith scholars (muhaddithin) and jurists (mujtahidin) derived countless rulings from the pure words of the Messenger of Allah sallallahu alayhi wa sallam.

637 Benefit:
During Hajj, several sermons (khutbahs) from the Prophet sallallahu alayhi wa sallam are established. According to the Malikis and Hanafis, one sermon is on the 7th of Dhu al-Hijjah, the second on the Day of ‘Arafah, the 9th, and the third on the 11th of Dhu al-Hijjah. The sermon on the 10th of Dhu al-Hijjah, that is, the Day of Sacrifice (Yawm al-Nahr), is not considered a khutbah by the Malikis and Hanafis, but rather only a few admonitions. This is not the Eid sermon, because the Prophet sallallahu alayhi wa sallam did not perform the Eid prayer on that day. Some, however, do call it a khutbah, thus making four sunnah sermons in this manner.