Ibn Majah

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah deduced that the person who establishes a waqf (endowment) may also benefit from the endowed item himself. One can analogically extend (qiyas) the ruling about an animal to a building as well.
If someone endows a building, he himself may also reside in it.
It is also evident that it is permissible, in case of need, to ride an animal designated for sacrifice (udhiyah/qurbani), and if it is a milk-giving animal, its milk may also be used.
Once an animal is designated for sacrifice, it does not become a useless or inactive limb.
Generally, the polytheists would consider animals designated for their polytheistic rituals as completely free, which is a sign of their ignorance. To abandon animals in this manner in the names of other than Allah is shirk (polytheism).

Hadith Commentary:
(1)
These ahadith establish that the person who makes a waqf (endowment) can benefit from the thing he has endowed, even if he did not stipulate the condition of benefiting for himself. In the hadith, a camel is mentioned; by analogy, this can be applied to a house or similar property. If someone endows a house, he may also reside in a part of it himself.

(2)
It is also understood that, in case of necessity, one may ride an animal designated for sacrifice. If it is a milk-giving animal, its milk may also be used. After designating an animal for sacrifice, it should not be rendered completely useless, as the polytheists used to set such animals entirely free. In any case, according to Imam Bukhari rahimahullah, there is no difference between an unrestricted waqf and an unrestricted charity (sadaqah mutlaq). There is no harm in benefiting from it. Regarding conditional waqf, Imam Bukhari rahimahullah has established a separate chapter ahead, where this topic will be discussed in detail. (, , ) (Sahih al-Bukhari, al-Waqf, Chapter: 33)

Hadith Commentary:
For a camel that has been dedicated as a sacrificial offering (qurbani), it is permissible to ride it for the journey of Hajj. There was a person who was traveling on foot with such a camel and, despite being repeatedly told, he was not mounting it.
Upon this, the Prophet sallallahu alayhi wa sallam used the word "Waylak" and made him ride the camel.
It is understood from this that in such situations, the word "Waylak" can be used, meaning "Woe to you" or "Shame on you."

Hadith Commentary:
In the era of ignorance (Jahiliyyah), the Arabs used to consider it improper to ride animals such as the Sa’ibah, etc., which were set free as religious offerings or vows. They held a similar view regarding sacrificial animals that were to be taken to the Ka’bah.
Islam abolished this incorrect notion, and the Messenger of Allah (sallallahu alayhi wa sallam) emphatically commanded that one should ride them so as to avoid the fatigue of the journey.
Being a sacrificial animal does not at all mean that it should be left idle and unused.
Islam is, therefore, the religion of nature (din al-fitrah), as it has taken human needs into consideration at every step and has issued rulings everywhere in accordance with genuine human necessities. Even today, for the millions of pilgrims who come for Hajj from the outskirts of Makkah, these same rulings apply. As for those coming from distant Islamic countries, Allah has brought into existence trains, cars, and ships for them.
This is purely the grace of Allah that nowadays the journey of Hajj has become extremely easy. Yet, if a wealthy Muslim still does not go for Hajj, what doubt can there be in his misfortune?

Hadith Commentary:
In this hadith, there is also an indication that hanging a single sandal is sufficient, and it is a refutation of those who claim that it is necessary to hang at least two sandals. However, what is recommended (mustahabb) is to place two sandals (Wahidi), but even one is sufficient.

Hadith Commentary:
(1)
It is narrated from Ibn Abbas (radi Allahu anhu) that when setting out for the Farewell Pilgrimage (Hajjat al-Wada’), the Messenger of Allah (sallallahu alayhi wa sallam) had his sacrificial camel brought to him. He struck it with a spear on the right side of its hump, causing blood to flow, and thus marked it as a sacrificial animal. He then wiped away the blood and placed a necklace made of two sandals around its neck.
(Sahih Muslim, Kitab al-Hajj, Hadith: 3016(1243))

(2)
Some scholars hold the view that it is not necessary to use sandals specifically for the necklace of the sacrificial animal; anything may be hung around its neck as a sign and indication.

(3)
The wisdom mentioned regarding the necklace of sandals is that the Arabs considered sandals as a means of conveyance, since they protect the wearer and bear the filth of the road.
Placing them around the neck of an animal means that this animal is no longer for riding, but has now been dedicated to Allah, the Exalted.
From this perspective, the necklace of sandals is considered recommended (mustahabb).

(4)
We have not found any corroboration (mutaba‘ah) for Muhammad ibn Bashshar.
(Fath al-Bari: 3/693)

Hadith Commentary: Benefits and Issues: According to Imam Ahmad rahimahullah and Ishaq rahimahullah, it is permissible to ride on the sacrificial camel. According to some of the literalists (Ahl al-Zahir), if there is no other means of transport, then riding it becomes necessary. According to Imam Shafi'i rahimahullah, it is permissible to ride it in case of need and necessity. Imam Malik rahimahullah holds the same position, and according to Imam Abu Hanifah rahimahullah, it is permissible to ride it in a state of compulsion. One opinion of Imam Shafi'i rahimahullah and Imam Ahmad rahimahullah is also the same, and according to Imam Ibn al-Arabi al-Maliki, one should ride it to the extent of necessity.

1760. Commentary: "Woe to you"—the reason for saying this was the person's lack of understanding, as the Prophet (sallallahu alayhi wa sallam) was seeing and knew that this was a sacrificial animal, yet the person continued to deny and insist. He should have complied with the Prophetic instruction without any objection or hesitation.

Urdu Footnote:
➊ The fundamental principle is that the sacrificial camel should go ahead unburdened. Nothing should be loaded upon it, nor should anyone be riding it. This is required out of respect for it, just as the camel on which the Messenger of Allah (sallallahu alayhi wa sallam) rode was different, and the sacrificial camels were separate. However, it is possible that someone is in straitened circumstances. He has only one camel, which he wishes to slaughter as a sacrifice, and he does not have another camel available for riding. If the distance is far, then there is no harm in him riding it, because Allah, the Exalted, does not wish to place His servants in hardship. This matter is clearly understood from Hadith: 2804. The Hanafis stipulate the condition for riding the sacrificial animal that the person must be unable to walk and incapable of walking. If he is able to walk, then he may not ride. However, it is evident from the hadiths that the person was walking, and in fact, he only rode upon being compelled by you (sallallahu alayhi wa sallam). He did not wish to ride.
➋ The first time he did not mount because perhaps the Messenger of Allah (sallallahu alayhi wa sallam) was not aware that this was a sacrificial camel. The second time, again he did not mount because he was still hesitant. Then, when you (sallallahu alayhi wa sallam) insisted firmly and no doubt remained for him, then he mounted.
➌ “Woe to you!” Apparently, this is an imprecation, but in common usage, this is an expression of mercy and compassion. Your (sallallahu alayhi wa sallam) intent was not to invoke a curse.
➍ “The second or third time”—in the following hadith, mention is also made of “the fourth time.”
➎ Just as it is permissible to ride out of necessity, likewise it is also permissible to load travel provisions upon it.

Benefits and Issues:
➊ It is not correct to make such a vow (nadhar) whose fulfillment involves extreme hardship.

➋ When a person feels that fulfilling the vow is becoming beyond his capacity, he should break the vow and offer expiation (kaffarah).

➌ It is not appropriate to impose such hardship upon oneself that becomes difficult to bear. The pleasure of Allah can also be attained by performing those deeds with sincerity which a person can easily carry out; however, it is necessary to observe voluntary acts of worship (nafl ibadah) to a reasonable extent.

Explanation of the Hadith:

The following issues are derived from this hadith:

➊ A fatwa or any matter can be repeated multiple times for the sake of explanation and emphasis, because the Prophet sallallahu alayhi wa sallam said two or three times: “Woe to you, ride it!”

➋ It is better to comply with a command immediately, and the principle is also that “al-amru lil-fawr” (a command indicates immediate action).

➌ And it is established to teach manners to someone who delays in complying with a command. When the Prophet sallallahu alayhi wa sallam saw that the man did not mount the camel after being told once, he rebuked him twice and said: “Woe to you.”

➍ When a person sees benefit for someone in a matter, he should not delay in guiding him towards it, just as the Messenger of Allah sallallahu alayhi wa sallam did.

➎ And as a sign, it is permissible to put a collar around the necks of animals.

➏ It is also understood that a pilgrim (haji) may ride his sacrificial animal, such as a camel, during the journey of Hajj when needed. Doing so is completely permissible. It is mentioned in Musnad Ahmad that Sayyiduna Ali radi Allahu anhu was asked:

“Can a man ride his sacrificial animal?” He radi Allahu anhu replied: “There is no harm in it. Indeed, the Prophet sallallahu alayhi wa sallam would pass by people who were walking and would command them to ride their sacrificial animals.”

In case of necessity, anyone may ride the sacrificial animal; otherwise, not. And when the need is fulfilled, the person should dismount. It is narrated in Sahih Muslim:

“Ride it in a good manner if you are compelled to do so, until you find another mount.” (Sahih Muslim: 3214)

From the meaning of the aforementioned hadith, it is clear that when another mount is found, one may no longer ride the sacrificial animal.

It is reported about Ibrahim al-Nakha’i rahimahullah that when he became tired, he would ride for a short while, and when his fatigue was gone, he would dismount. (Umdat al-Qari: 8/192-193)

In the time of Jahiliyyah, the Arabs would leave animals such as Sa’ibah, etc., as religious offerings, and considered it blameworthy to ride them. The same perception existed regarding sacrificial animals taken to the Ka’bah. Islam abolished this incorrect notion, and the Messenger of Allah sallallahu alayhi wa sallam, teaching proper manners, commanded that they be ridden so that one could be spared from the fatigue of the journey. The meaning of being a sacrificial animal is by no means that it should be left idle and unused. Islam is the religion of nature (fitrah) because it has taken human needs into consideration at every step and has issued rulings precisely according to human necessities. The same rulings apply to the millions of pilgrims who come to Makkah from the surrounding areas of Arabia. Nowadays, for those coming from distant Islamic countries, there are trains, motor vehicles, ships, and airplanes. This is purely the grace of Allah that the journey of Hajj has become extremely easy in our times. Even so, if a wealthy Muslim does not go for Hajj, what doubt can there be in his misfortune?

Takhrij al-Hadith:
[وأخرجه البخاري 1689، ومسلم 1322، من حديث مالك به]
Jurisprudential Points:
➊ It is obligatory to act upon the command of the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The hadith is a proof (legal evidence).
➌ In case of necessity, it is permissible to ride the sacrificial animal.
➍ There is nothing but harm in opposing the hadith of the Prophet (sallallahu alayhi wa sallam).
➎ For Hajj, it is permissible to go both on foot and while riding.
➏ It is not permissible to subject oneself to hardship without a valid Shar‘i (Islamic legal) excuse.

Benefit:
«بدنته» This animal is referred to as the one that has been specifically designated for sacrifice. Also, from this hadith it is established that it is permissible to ride an animal that has been specifically designated for sacrifice.