Ibn Majah

Benefits and Issues:
➊ In Makkah Mukarramah, various branches of the Quraysh held different offices. Among the ancestors of the Messenger of Allah (sallallahu alayhi wa sallam), Qusayy bin Kilab held certain offices, which he distributed among his sons. Later, these offices were further divided among their descendants. Thus, the office of Siqayah (the responsibility of providing water to the pilgrims) was given to Banu Abd Manaf, and the office of Hijabah (the service of the Ka'bah and custodianship of its keys) was given to Banu Abd al-Dar. At the time of the Hajj of the Messenger of Allah (sallallahu alayhi wa sallam), the office of Siqayah was held by Abbas (radi Allahu anhu). (: Al-Raheeq al-Makhtum, p. 53)

➋ The days of Mina refer to the 11th, 12th, and 13th of Dhul-Hijjah, during which the pilgrims stay in Mina. The nights of these days should also be spent in Mina; however, those serving the pilgrims may reside in Makkah Mukarramah as well.

➌ Serving the pilgrims is a great honor.

Hadith Commentary:
It is understood from this that if there is no valid excuse, it is necessary to stay in Mina on the nights of the 11th and 12th.
The excuse of Hazrat Abbas (radi Allahu anhu) was reasonable.
Providing water from Zamzam and serving it to the pilgrims was his ancestral responsibility.
Therefore, the Prophet (sallallahu alayhi wa sallam) granted him permission.

Hadith Commentary:
It is understood from this that for one who has no excuse, spending the nights of Mina in Mina is obligatory (wajib). This is the view of the Shafi'is, Hanbalis, and Ahl al-Hadith, while according to some, it is not obligatory but Sunnah.
(Wahidi)
And in the hadith there is evidence for the obligation (wujub) of staying overnight (mabīt) in Mina, and that it is among the rites (manasik) of Hajj, because the use of the term "concession" (rukhsa) implies that its opposite is obligatory, and that the permission was granted due to the mentioned reason. If that reason or anything similar does not exist, then the permission is not granted. The majority (jumhur) have held it to be obligatory.
(Fath)
That is, spending the night in Mina is obligatory and among the rites of Hajj; this is the view of the majority.
The fact that Abbas (radi Allahu anhu) was granted permission to spend the night in Makkah due to the mentioned reason itself is evidence that when there is no such reason, spending the night in Mina is obligatory, and this is the view of the majority.

Hadith Commentary:
(1)
After the Tawaf al-Ifadah, the nights of the Days of Tashreeq should be spent in Mina, and during these days, after the sun has declined (after zawal), the three Jamarat should be stoned and Allah should be remembered, as is narrated from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam), after performing the Tawaf al-Ifadah, returned to Mina and spent the nights of the Days of Tashreeq there. During this period, when the sun would decline, he would stone the Jamarat. According to the majority of scholars, it is necessary to spend the nights of the Days of Tashreeq in Mina because this act is among the rites (manasik) of Hajj, and performing the rites of Hajj is obligatory, as the Messenger of Allah (sallallahu alayhi wa sallam) said during those days: “Learn from me the rites of Hajj.”
(2)
Imam Bukhari (rahimahullah) has established the permissibility of spending the night in Makkah only for those in need. This means that if there is no excuse, it is necessary to spend the nights of the Days of Tashreeq in Mina; the seeking of permission and the granting of concession also indicate this. This permission is due to a necessity, as Abbas (radi Allahu anhu) had to arrange for providing water to the pilgrims, so he sought permission and the Messenger of Allah (sallallahu alayhi wa sallam) granted him a concession. Similarly, the Messenger of Allah (sallallahu alayhi wa sallam) allowed the camel herders to spend the night outside Mina. (Sunan Abi Dawud, Manasik, Hadith: 1975) This necessity is general, whether it is arranging for water or due to illness, etc. If someone returns after staying for two days, that is also permissible, as Allah the Exalted says:
﴿وَاذْكُرُوا اللَّـهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ۚ فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ﴾ “And remember Allah during the appointed days, then whoever hastens (to depart) in two days (from Mina to Makkah), there is no sin upon him.” (al-Baqarah: 203: 2)
(3)
Imam Bukhari (rahimahullah) has presented three narrations in this regard. The text of the first narration has been stated by Allamah Isma‘ili, that the Messenger of Allah (sallallahu alayhi wa sallam) granted Abbas (radi Allahu anhu) permission to spend the nights of the Days of Tashreeq in Makkah due to his responsibility of providing water. Similarly, the text of the second narration has been mentioned by Imam Ahmad in his Musnad. (Musnad Ahmad: 19/2) The corroboration of Abu Usamah has been mentioned by Imam Muslim, the corroboration of Uqbah bin Khalid by Uthman bin Abi Shaybah in his Musnad, and the corroboration of Abu Zumrah Anas bin ‘Iyad has been mentioned by Imam Bukhari (rahimahullah) himself under the chapter of Saaqayat al-Hajj, Hadith: 1634, with a connected chain. (Fath al-Bari: 730/3)

1959. Commentary: If there is a valid legal (shar‘i) excuse, one may remain outside Mina, for example, serving the pilgrims (hujjaj), herding animals, or due to illness and caring for the sick, etc. Apart from such excuses, it is necessary to spend the night in Mina.

635 Lexical Explanation: «ليالي منيٰ» By "the nights of Mina" are meant the nights of the 11th, 12th, and 13th of Dhul-Hijjah. This permission was sought by her for the purpose and intention that she and her companions would draw Zamzam water at night, fill the basin, and give it to people to drink for the sake of Allah (fi sabilillah).

«فاذن له» This permission is evidence that for those who are not excused, it is obligatory to spend these nights in Mina itself. However, for those who have an excuse—for example, if a fire breaks out in the tent at Mina and it becomes impossible or extremely difficult to spend the night there—then it is not necessary to spend the night there. Similarly, it is not obligatory to spend the third night there, because whoever hastens and departs after staying only two days in Mina, there is no sin upon him, as Allah, the Exalted and Glorious, has stated in Surah Al-Baqarah.