Bukhari

Hadith Commentary:
It is understood from this that, apart from vessels made of gold and silver, it is permissible to drink water and beverages from bowls and cups.

Hadith Commentary:
(1)
By the Messenger of Allah sallallahu alayhi wa sallam drinking milk, people’s uncertainty was resolved regarding whether he was fasting on the Day of Arafah or not.

(2)
All of the drinking vessels of the Messenger of Allah sallallahu alayhi wa sallam were made of wood. One of his vessels had broken, so it was repaired with a silver chain. However, sinful and wicked people eat and drink from gold and silver vessels; therefore, eating and drinking from such vessels is prohibited.
(‘Umdat al-Qari: 14/631)

Hadith Commentary:

Some have raised an objection against Imam Bukhari here, saying that a person sits on a camel rather than stands, so how does bringing this chapter establish that drinking water while standing is permissible? However, this objection is baseless.

Imam Bukhari’s purpose in bringing this chapter is to show that eating and drinking while mounted on a camel is permissible, and this is a separate point. He brought this chapter because being mounted on a camel is even more than standing; perhaps someone might think that eating and drinking while mounted is disliked (makruh).

Hadith Commentary:
(1)
The purpose of Imam Bukhari rahimahullah with this chapter heading and the presented hadith is to show that eating and drinking while mounted on a camel is permissible; this does not fall under the category of eating and drinking while standing on the ground. The action of the Messenger of Allah sallallahu alayhi wa sallam is sufficient as evidence for permissibility, and doing so is not included among the prohibited forms. When it is permissible to drink while standing on the ground, then eating and drinking while sitting on a standing animal is, a fortiori, even more permissible.

(2)
It should be noted that on the Day of Arafah, people were in doubt regarding whether the Messenger of Allah sallallahu alayhi wa sallam was fasting, so Umm Fadl radi Allahu anha sent a bowl of milk to dispel the doubt, and he sallallahu alayhi wa sallam drank it. From this, it became clear that he was not fasting at that time.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1658)

Hadith Commentary:
In the narration of Abu Nu‘aym, it is further mentioned that the Prophet (sallallahu alayhi wa sallam) was delivering a sermon, and this incident took place during the Farewell Pilgrimage (Hajjat al-Wada‘), as will be mentioned in the following hadith.

Hadith Commentary:
The fast of Arafah is a very great means of reward; its virtues are mentioned in other hadiths as well.
Regarding the mentioned hadith under the narration of Umm al-Fadl, Shaykh al-Hadith Hazrat Maulana Ubaidullah Mubarakpuri (may Allah protect him) states:
Al-Hafiz said:
His statement, "regarding the fasting of the Messenger of Allah (sallallahu alayhi wa sallam)," indicates that the fast of the Day of Arafah was well-known among them and customary for them in residence. Those who were certain that he was fasting based this on what they were accustomed to of his worship, and those who were certain that he was not fasting had as evidence the fact that he was a traveler, or that they knew of his prohibition of obligatory fasting during travel, let alone voluntary fasting.
(Mirqat)
There was a difference of opinion among the people regarding the fasting of the Messenger of Allah (sallallahu alayhi wa sallam).
This shows that the fast of the Day of Arafah was known among them in those days, and in residence, everyone used to keep it as a habit. Therefore, those who were certain that he was fasting, it was because they were familiar with the Prophet’s (sallallahu alayhi wa sallam) devotion to worship. And those who thought he was not fasting, it was because he was a traveler, and it was also well-known that he had once prohibited even obligatory fasting during travel, so what then of voluntary fasting.
In this narration, the one who sent the milk is mentioned as Hazrat Umm al-Fadl, but in the narration of Sahih Muslim, Hazrat Maymunah is mentioned as the one who sent the milk.
On this, Hazrat Maulana Shaykh al-Hadith (may Allah protect him) states:
It is possible that both sent milk separately, and it was attributed to each of them, also because they were sisters. And Maymunah may have sent it when Umm al-Fadl asked her to investigate the matter, and the reverse is also possible.
(Mirqat)
That is, it is possible that both sent milk separately, and it was attributed to each of them, also because they were sisters. And Maymunah may have sent it at the time when Umm al-Fadl asked her to inquire about the situation, and the reverse is also possible.
And milk was sent because it serves the purpose of both food and drink. That is why, after eating food, the Prophet (sallallahu alayhi wa sallam) used to recite this supplication:
Allahumma barik li fihi, wa at‘imni khayran minhu (O Allah! Bless it for me, and feed me better than it.)
And after drinking milk, the Prophet (sallallahu alayhi wa sallam) used to recite this supplication:
Allahumma barik li fihi, wa zidna minhu (O Allah! Bless it for me, and grant us more of it.)
In the hadith of Abu Qatadah, which Muslim has narrated, it is mentioned that the fast of Arafah expiates the sins of the previous and coming year.
A reconciliation between both hadiths has been given: that this fast is prohibited for pilgrims at Arafat so that they do not become weak for the standing at Arafah, which is the main purpose of Hajj, and for non-pilgrims, this fast is recommended and a means of reward. Ibn Qudamah said (p. 176):
Most of the scholars consider it recommended to break the fast on the Day of Arafah at Arafat, and Aisha (radi Allahu anha) and Ibn al-Zubayr (radi Allahu anhu) used to fast it there as well, and Qatadah said there is no harm in it if there is no fear of weakness for supplication, etc. (Mirqat)
That is, most scholars have considered it recommended not to fast at Arafat, but Hazrat Aisha (radi Allahu anha) and Ibn al-Zubayr (radi Allahu anhu) used to fast there as well, and Qatadah said that if there is no fear of weakness in supplication, then there is no harm for the pilgrim in fasting, but it is better not to fast.
Imam Bukhari (rahimahullah) has mentioned the hadith of Umm al-Fadl in the chapters of Hajj, Fasting, and Drinks, and has established multiple rulings from it.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established a chapter in the Book of Fasting (Kitab al-Sawm) with these very words for this hadith.
(Sahih al-Bukhari, al-Sawm, Hadith: 1988)
(2)
In one narration, there is detail that the people differed regarding the fasting of the Messenger of Allah sallallahu alayhi wa sallam in the presence of Umm al-Fadl radi Allahu anha. Some began to say that today he is fasting, while others thought that he is not fasting.
To ascertain the reality, Umm al-Fadl radi Allahu anha sent a bowl of milk to the Messenger of Allah sallallahu alayhi wa sallam, and he drank it while sitting on his camel.
(Sahih al-Bukhari, al-Hajj, Hadith: 1661)
(3)
In the narration of Sahih Muslim, it is stated that fasting on the Day of Arafah expiates the sins of two years. (Sahih Muslim, al-Siyam, Hadith: 2746(1162))
However, it is better for the pilgrim (haji) not to fast on the Day of Arafah.
(4)
Ibn Battal has said that there is a difference of opinion among the scholars of the Ummah regarding fasting on the Day of Arafah:
It is narrated from Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, Umar, and Uthman radi Allahu anhum did not fast on this day, and I also do not fast.
Ibn Abbas radi Allahu anhu said that whoever wishes to fast on the Day of Arafah should not be our companion, for this is a day for proclaiming the greatness of Allah and for eating and drinking.
Ata said that whoever does not fast on the Day of Arafah so that he does not become weak in performing the rites of Hajj and in the remembrance (adhkar) and other acts, he will receive the reward like that of a fasting person.
Qatadah said that when there is no weakness in supplicating (du'a), then there is no harm in fasting on the Day of Arafah.
Imam Shafi'i rahimahullah says that the one performing Hajj should not fast, but for others, I prefer that they fast.
('Umdat al-Qari: 248/3)

Hadith Commentary:
You (sallallahu alayhi wa sallam) were standing (performing wuquf) while mounted on a camel.
From this, the purpose of the chapter is established. It is also understood from this that for pilgrims in Arafat, not fasting is the Sunnah of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) performed the standing (wuquf) on the Day of Arafah while mounted on his riding animal. In the narration of Sahih Muslim, it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) went to the place of standing in Arafah while mounted, and then remained standing on his mount until sunset.
(Sahih Muslim, Al-Hajj, Hadith: 2950(1218))

(2)
The scholars of the Ummah have differed regarding whether it is more virtuous to perform the standing (wuquf) while mounted or whether it is more virtuous to perform it without being mounted. The majority of scholars have considered performing the standing while mounted to be superior, because the Messenger of Allah (sallallahu alayhi wa sallam) did so. Furthermore, being mounted assists in supplication (du'a) and adopting humility, which is what is required in the plain of Arafah. On the other hand, some scholars hold the view that riding may be used out of necessity or for some benefit. Just as the Messenger of Allah (sallallahu alayhi wa sallam) performed the standing while mounted, because his purpose was to teach the people and instruct them in the rites of Hajj.
(Fath al-Bari: 3/647)

Benefit:
It is established from this hadith that pilgrims (hujjaj) should not fast on the Day of Arafah (9th Dhul-Hijjah) in the plain of Arafah, because this day is extremely busy for the pilgrims. As for those who are not present in the plain of Arafah, if they fast on the 9th of Dhul-Hijjah, then there are many virtues mentioned regarding this in the ahadith. The Noble Prophet (sallallahu alayhi wa sallam) said: "Fasting on the Day of Arafah expiates the sins of the previous year and the coming year." (Sahih Muslim: 1162) Every matter should be investigated, so that misunderstandings do not arise due to doubt and suspicion.