Bukhari

(1) "Dhu Tuwa" is a location very close to Makkah al-Mukarramah; in fact, it is now within Makkah al-Mukarramah itself. There, the Prophet (sallallahu alayhi wa sallam) would spend the night. After the morning, he would enter Makkah al-Mukarramah. However, doing so is not obligatory; rather, it depends on circumstances and the demands of the time. If there is ample time, then by all means, spend the night there, but if time is short, then staying is not necessary. There will be no reduction in reward because of this.

(2) "Not the place of this mosque": At the time when the Messenger of Allah (sallallahu alayhi wa sallam) performed Hajj and Umrah, there was no mosque along the route, not even at Dhu’l-Hulayfah. Later, wherever the Prophet (sallallahu alayhi wa sallam) stayed and performed prayers, people, seeking blessing, built mosques at those locations. Some mosques were built exactly at the place where he prayed, and some were built nearby. It is possible that the exact location was not known, or that a mosque could not be constructed at the original spot, and so on.

Hadith Commentary:
(1)
The valley of Dhi Tuwa is a well-known place near Makkah al-Mukarramah. When the Messenger of Allah (sallallahu alayhi wa sallam) came for Hajj, he spent the night in this valley and entered Makkah al-Mukarramah after the morning prayer. From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) entered Makkah al-Mukarramah during the day, whereas in the chapter heading, entering at night is also mentioned. In reality, Imam Bukhari (rahimahullah) with his chapter heading, has alluded to that hadith in which it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) entered Makkah al-Mukarramah at night. Thus, during the ‘Umrah of Ji‘irrana, he entered Makkah al-Mukarramah at night, performed ‘umrah at that time, and returned the same night. And Imam al-Nasa’i (rahimahullah) has established a chapter on this hadith with the following words:
(Dukhul Makkah laylan)
“Entering Makkah al-Mukarramah at night.”
(2)
The Messenger of Allah (sallallahu alayhi wa sallam) was the Imam and exemplar, and his actions and deeds were a model for the people. Therefore, on the occasion of the Farewell Hajj (Hajjat al-Wada‘), he entered during the day so that people could observe his acts of Hajj. This means that if a person is such that he serves as a model for others, it is better for him to enter Makkah al-Mukarramah during the day, so as to avoid ostentation and showing off.
(Fath al-Bari: 3/550)

Hadith Commentary: Benefits and Issues:

➊ The Prophet sallallahu alayhi wa sallam forbade entering the mosque after eating garlic, onion, and leek, and the reason he gave was their odor, which, like humans, also causes harm and discomfort to the angels. From this, it is established that after using anything with a foul smell, one should not go to the mosque or to scholarly gatherings where angels are present. Garlic, onion, and leek are such vegetables whose consumption is unanimously permissible; therefore, the Prophet sallallahu alayhi wa sallam allowed entering the mosque after the odor has dissipated. So, as for those things whose use is unlawful or at least disliked and reprehensible—such as hookah, cigarettes, betel, etc.—how can there be any allowance to enter the mosque after using them?

➋ In the last days of his life, Umar radi Allahu anhu described the qualities of a caliph and the responsibilities of Islamic leaders and rulers with great comprehensiveness. In light of this, we can assess the actions and deeds of the rulers and officials of our governments and decide whether these governments are Islamic or not.

➌ Umar radi Allahu anhu nominated six individuals for the caliphate, and these were the ones whom the Prophet sallallahu alayhi wa sallam had given glad tidings of Paradise: Uthman radi Allahu anhu, Ali radi Allahu anhu, Abdur Rahman ibn Awf radi Allahu anhu, Talhah radi Allahu anhu, Zubair radi Allahu anhu, and Sa'd ibn Abi Waqqas radi Allahu anhu. Among the ten Companions who received the glad tidings of Paradise, Abu Bakr and Abu Ubaydah ibn al-Jarrah radi Allahu anhuma had passed away, and besides Umar radi Allahu anhu, the remaining seven were alive, but he did not include Sa'id ibn Zayd due to kinship. He bound these individuals to select one among themselves within three days. Then, through mutual consultation, Uthman radi Allahu anhu was chosen as the third caliph, after which all the people pledged allegiance to him and expressed great happiness and joy at his selection. Due to the warning of Umar radi Allahu anhu, those who felt aversion to the nomination of these six for the caliphate remained silent and could not openly come forward, because from some of the statements of Umar radi Allahu anhu, it is felt that these were the people who disliked the caliphate coming to Banu Hashim, fearing that prophethood and caliphate would be combined in one family. In the case of Uthman radi Allahu anhu becoming caliph, the caliphate did not come to Banu Hashim.

➍ There is a difference of opinion regarding the interpretation of "kalalah," but according to the majority of the Ummah, it refers to a deceased person who leaves behind neither children nor parents, i.e., whose heirs are not his children or parents. The interpretation of your dream was soon manifested, as Abu Lu'lu' Firoz stabbed you three times with a dagger during the Fajr prayer, as a result of which you were martyred.

1865. Commentary: This act is recommended (mustahabb) if possible, whereas during the ‘Umrah of Ji‘irrana, the Prophet (sallallahu alayhi wa sallam) went there at night.

Hadith Commentary:
This ritual bath (ghusl) is recommended (mustahabb) for everyone, even for a menstruating woman (ha’idh) or a woman experiencing postnatal bleeding (nufasā’).

If someone enters into the state of ihram for ‘umrah from Tan‘īm and then comes to Makkah, it is not recommended to perform another ritual bath (ghusl) upon entering Makkah, because Tan‘īm is very close to Makkah.

However, if one has entered into ihram from a distant place, such as Ji‘irrānah or Hudaybiyyah, then it is recommended to perform the ritual bath (ghusl) upon entering (Qastallani).

Hadith Commentary:
(1)
This narration has already been mentioned in detail earlier, that Abdullah ibn Umar (radi Allahu anhu) would reach Dhi Tuwa, spend the night there, and after performing the dawn prayer (Fajr), he would perform ritual bath (ghusl).
(Sahih al-Bukhari, Book of Hajj, Hadith: 1553)
(2)
It is recommended (mustahabb) to perform ritual bath (ghusl) upon entering Makkah.
There is no penalty or expiation (fidya) for not doing so.
It is mentioned in the Muwatta that Abdullah ibn Umar (radi Allahu anhu), while in the state of ihram, would not wash his head; however, if he experienced a wet dream (ihtilam), he would wash his head while performing ritual bath (ghusl).
From this clarification, it is understood that at the time of entering Makkah, he would pour water over the rest of his body except his head.
It appears that this ritual bath (ghusl) was for the purpose of tawaf.
(Fath al-Bari: 3/549)
And Allah knows best.

611 Lexical Explanation:
«بات» spend the night.
«بذي طوىٰ» «طوىٰ» has a dammah on the “ṭā” and tanween at the end. It is the name of a place near Makkah (nowadays... due to an old well... it is famous by the name of Bi’r Tuwa).