Muslim

Hadith Commentary:
By applying gum, the Prophet (sallallahu alayhi wa sallam) gathered his scattered blessed hair, and this act has been expressed with the word "talbeed."
The ihram of the Prophet (sallallahu alayhi wa sallam) was for Hajj Qiran.
That is why he (sallallahu alayhi wa sallam) did not exit the state of ihram, but he instructed the Companions (radi Allahu anhum) to assume ihram for Hajj Tamattu‘.

Hadith Commentary:
➊
The meaning of *talbeed* is to set the hair with gum so that dust does not enter and the hair does not become disheveled due to the movement of riding.

➋
From this, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had intended to remain in the state of ihram for a long period. If he had intended to become lawful (halal) after performing ‘umrah, then there would have been no need for such precaution. Furthermore, he had brought sacrificial animals with him, so he could not exit the state of ihram until he had slaughtered them on the tenth (of Dhu al-Hijjah).

In any case, this hadith mentions the Farewell Pilgrimage (Hajjat al-Wada‘), which is why Imam Bukhari (rahimahullah) has mentioned this hadith here.

Hadith Commentary: In the narration, the mention is of attaching hair, and this is precisely what corresponds to the chapter.

Hadith Commentary:
(1)
From these two hadiths, it is understood that it is permissible for a person in the state of ihram to set his hair with gum or similar substances, and there is no harm in it. The Messenger of Allah (sallallahu alayhi wa sallam) himself, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada’), set his hair with gum or the like so that it would not become disheveled due to dust and so that lice and the like would not infest it.

(2)
In any case, setting the hair is legislated, and the position of those who do not consider this act permissible or preferable is questionable. If it were otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have practiced it.
And Allah knows best.

Hadith Commentary:
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had entered the state of ihram with the intention of performing Hajj Qiran, but upon reaching Makkah al-Mukarramah, he expressed the desire that if he had not brought the sacrificial animal with him, he would have changed this ihram to that of ‘Umrah and performed Hajj Tamattu‘. According to the chapter heading established by Imam Bukhari (rahimahullah), the evidence for both Hajj Qiran and Hajj Tamattu‘ is clear.
(2)
The meaning of talbeed is that a person in the state of ihram applies lotion or something similar to his head so that the hair does not become disheveled and lice do not infest it. The one in need of this is the person whose period of ihram is lengthy and who intends to stay for a longer time in order to perform the rites of the pilgrimage.
(3)
The meaning of taqlid is that a shoe or something similar is hung around the neck of the sacrificial animal so that it is known that this is a sacrificial animal. The purpose of taqlid is to make it known that the state of ihram will remain until the sacrificial animal reaches its place. In any case, whoever wishes to perform Hajj Qiran must have a sacrificial animal with him.

Hadith Commentary:
(1)
In Imam Bukhari rahimahullah’s chapter heading, both letting the hair grow and shaving the head are mentioned, whereas in the hadith itself, only letting the hair grow is mentioned. In reality, it is not necessary for the hadith to cover all the elements of the chapter heading. Since shaving the head (halq) was a clear matter, it was not mentioned in this particular hadith; however, in the following hadith of Ibn Umar radi Allahu anhu, shaving is explicitly mentioned. See: (Hadith: 1726)

(2)
In fact, Imam Bukhari rahimahullah, through this chapter heading, has pointed towards a disputed issue: If someone, at the time of donning the ihram, has let his hair grow, is shaving (halq) obligatory for him, or is shortening (qasr) also permissible? Ibn Battal has stated the position of the majority (jumhur) that for such a person, shaving is obligatory; however, the people of opinion (Ahl al-Ra’y) say that shaving is not obligatory for such a person, rather, shaving or shortening is left to his discretion. There is no clear evidence for the position of the majority; however, it is narrated from Umar radi Allahu anhu that whoever has braided his hair should, upon exiting ihram, offer a sacrifice and shave his head. In any case, the Messenger of Allah sallallahu alayhi wa sallam, after letting his hair grow, had it shaved, so the Sunnah is to have the head shaved, although there is allowance for shortening (qasr). (Fath al-Bari: 3/708) And Allah knows best.

Hadith Commentary: Benefits and Issues: After performing the acts of ‘Umrah, the qarin (one performing qiran) does not become lawful (halal); rather, like the one performing ifrad (hajj alone), he remains in the state of ihram. He will remove his ihram only after offering the sacrifice on the 10th of Dhul-Hijjah.

1806. Commentary: Since the sacrifices of the noble wives were not with them, therefore they became lawful (i.e., they exited the state of ihram). And the Messenger of Allah (sallallahu alayhi wa sallam) remained in the state of ihram. (Sahih al-Bukhari, Book of Hajj, Hadith: 1561)

For details, see Hadith: 2683.

(1) When the hair is long and the state of ihram is to last for an extended period, in order to protect the hair from dirt, lice, and excessive untidiness, something like gum, etc., is applied so that the hair becomes matted together—this is called talbeed. Since the Messenger of Allah (sallallahu alayhi wa sallam) had combined the ihram for ‘umrah and hajj, which was to last for two weeks, he performed talbeed. Most of the Companions (radi Allahu anhum) had ihram only for ‘umrah, so they had no need for talbeed.

(2) Talbeed is neither obligatory nor prohibited; it is left to the discretion of the person in ihram.

(3) In response to the question, you (sallallahu alayhi wa sallam) mentioned talbeed and the sacrificial animal. Talbeed was a sign of the ihram being lengthy, and if the sacrificial animal is with the pilgrim, then the person in ihram cannot become lawful (halal), even if it is only the ihram for ‘umrah, until that animal is slaughtered. The necklace (qaladah) was placed only on those animals that were brought along. Animals purchased on the spot did not require a necklace.

(4) Becoming lawful (halal) from hajj refers to the slaughtering of the sacrificial animal. With this, the state of ihram ends, even though some acts of hajj may still remain to be performed afterward.

(5) This hadith is evidence that the Prophet (sallallahu alayhi wa sallam) performed hajj qiran.

Benefits and Issues:
➊
The meaning of *talbeed* is that, at the time of donning the ihram, the hair is matted together using gum or similar substances so that, due to not applying oil, the hair does not become disheveled, lice do not infest the hair due to remaining in ihram for a long period, and dust does not enter the hair.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) brought sacrificial animals with him.
Therefore, he did not exit the state of ihram after performing ‘umrah.

➌
Whoever does not have sacrificial animals with him should exit the state of ihram after performing ‘umrah and should perform Hajj al-Tamattu‘.

Hadith Authentication: [وأخرجه البخاري 1566، ومسلم 1229، من حديث مالك به]
Jurisprudential Explanation:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) set out from Madinah Munawwarah proclaiming the talbiyah for Hajj Ifrad (single Hajj). Later, by Allah’s command, he performed ‘umrah and thus made it Hajj Qiran (combined Hajj and ‘umrah). He wished to perform Hajj Tamattu‘ (interrupted Hajj), but was unable to do so because he had brought sacrificial animals with him from Madinah.
➋ All three types of Hajj (Qiran, Ifrad, and Tamattu‘) are permissible until the Day of Judgment, but it is better to perform Hajj Tamattu‘.
➌ In Hajj Ifrad, the one who enters the state of ihram remains in ihram until the completion of Hajj, even if he arrives in Makkah a month earlier.
In Hajj Qiran, due to the presence of the sacrificial animal, the pilgrim remains in ihram even after performing ‘umrah, until the completion of Hajj.
In Hajj Tamattu‘, after performing ‘umrah, the ihram is released, and then on the 8th of Dhu al-Hijjah, the pilgrim enters ihram again, proceeds to Mina, and remains in the state of ihram until the completion of Hajj.