Nasai

Among those young men were the two sons of Abbas, radi Allahu anhu: Qutham and Fadl, radi Allahu anhu, whom he had seated in front of him and behind him on his mount.

Hadith Commentary:
At that time, you were mounted on a camel.
The hadith in which it is mentioned that three people riding on one mount is prohibited is either weak or is to be understood as applying to a situation where the animal is weak and unable to bear the load.
Nawawi said that when the animal is strong, according to most scholars, it is permissible for three people to ride on it. The two children whom you seated on the mount were Fadl and Qutham, the sons of Abbas (radi Allahu anhu).

Hadith Commentary:
(1)
The two children whom the Messenger of Allah sallallahu alayhi wa sallam seated with him were the sons of Sayyiduna Abbas radi Allahu anhu: al-Fadl and Qutham radi Allahu anhu, as is explicitly mentioned in a forthcoming hadith.
(Sahih al-Bukhari, Hadith: 5966)
There is a hadith prohibiting three people from riding together on a mount, but that hadith is weak. (Majma‘ al-Zawa’id: 8/109, No. 13236, and Silsilat al-Ahadith al-Da‘ifah: 1/706, No. 493)
If, for argument’s sake, it were authentic, its meaning would be that when the animal is weak, three people should not ride it; but if the mount can bear three people, then three may ride it, as is evident in the presented hadith.

(2)
Since the Messenger of Allah sallallahu alayhi wa sallam was riding a she-camel, and a she-camel is a strong animal, it is not prohibited for three people to ride it. However, a donkey is not so strong that three people could ride it, so three people should not ride together on such a mount.
(Fath al-Bari: 10/496)

Hadith Commentary:

It is understood from this that going forward to welcome the returning pilgrim (haji) is also a Sunnah. However, the prevalent custom of garlanding with floral necklaces has no basis in the Shariah, and there is also the danger of ostentation (riya), showing off (numud), and self-admiration (‘ujb) in it. Therefore, it is necessary for a good pilgrim to certainly avoid these things; otherwise, there is a risk that the sacrifices made for the journey of Hajj may go in vain, and instead of reward, the Hajj may become a cause of punishment. This is because ostentation, showing off, and self-admiration are such diseases that render good deeds void.

It is also understood from the hadith that, provided the animals (such as camels) have the strength, three people can ride on them at the same time. The boys of Banu Abd al-Muttalib came out to welcome the Prophet (sallallahu alayhi wa sallam); from this, the natural affection of family ties, which is an innate matter, is also proven.

What greater joy could there be for the youth of the family of Abd al-Muttalib than that today, one of their greatest elders—the Exalted Messenger, the Leader of the Children of Adam, the Pride of the Two Worlds (sallallahu alayhi wa sallam)—is entering the noble city of Makkah in all his glory.

Today, that oath has been fulfilled which is mentioned in the Noble Qur’an in these words: “La uqsimu bihadha al-balad” (“I swear by this city”). That prophecy of the Torah has also been fulfilled in which it is mentioned that from Faran, a light would appear with thousands of holy ones.

From this, it is also proven that showing love, affection, and kindness to children is also a Sunnah of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
This heading encompasses both welcoming those departing for Hajj and those returning from Hajj. Although in this hadith the welcoming of those coming for Hajj is mentioned, in terms of meaning, it also includes those returning from Hajj.

(2)
From this hadith, it is understood that it is permissible to honor and welcome pilgrims at the time of their arrival or departure, because the Messenger of Allah (sallallahu alayhi wa sallam) did not prevent those who came to welcome him; rather, by seating one in front of him and another behind him, he affirmed the act of welcoming. Similarly, when someone returns from jihad or any other journey, it is permissible to welcome him for the sake of his comfort, hospitality, and fostering affection and love.

(3)
It is also understood that three or more people may ride on one mount, provided the mount has the strength to carry them. And the hadith in which this is considered disliked refers to when the mount cannot bear their weight. (Umdat al-Qari: 7/435)

(4)
It should be noted that the aforementioned heading consists of two parts:
* Welcoming the pilgrims.
* Seating three people on one mount.
The second part is clear, and the first part is also established by the generality of the wording.
And Allah knows best.