Benefits of the Hadith: That the Messenger of Allah (peace and blessings be upon him) continued to recite the talbiyah until he reached the Jamarat.

The Shaykh : This hadith contains several benefits: Among them is the humility of the Prophet (peace and blessings be upon him and his family), where he allowed others to ride behind him on his mount, even though if he had any sense of grandeur, he would have said, "No one rides with me." Another benefit is his humility in allowing Usamah ibn Zayd, who was a freed slave, to ride behind him, while he did not allow the people of status and honor among the Companions to do so. Another benefit is the extreme modesty of the Prophet (peace and blessings be upon him and his family), where he turned toward the valley and descended to relieve himself. Thus, a person should, when he wishes to urinate or defecate, move away so that people do not see him, or conceal himself from people, for that is more eloquent in terms of proper conduct and modesty. Another benefit is the permissibility of explicitly using the word . If you address a person, you may say, "Did you urinate?" and this is not considered bad manners. For this reason, the author of al-Furu' said: "It is better to say 'I urinated' and not to say 'I poured out water,' because he did not pour out water; he poured out urine". People nowadays among us are too proud to say this. "I urinated" — do you have no manners? Why do you say "I urinated"? He says, "What should I say?" He says, "Say 'I released the water.'" Haha. Some of them say, "I broke my wudu." Should we say that if custom has become one of modesty regarding explicit mention in this matter, then it is better to follow custom? Or should we say it is better to be explicit, following the Salaf? I have some hesitation about this, but I lean toward the first option, as long as people do not know this and are too proud of the person, and when they part from him, they say, "Look, so-and-so, I do not think he has any modesty, I do not think he has any manners, he says, 'I am going to urinate'?" So I think it is better to follow custom in this matter, as it is not a matter of worship, but a matter in which people speak according to their customs. Another benefit is the permissibility of assisting the one performing wudu, because Usamah (may Allah be pleased with him) poured water for the Prophet (peace and blessings be upon him and his family) for his wudu, just as al-Mughirah (may Allah be pleased with him) did. Another benefit is that wudu can be light and can be thorough. Light wudu does not mean limiting oneself to some of the limbs; it means not repeating the washing. This is the apparent meaning, and the Prophet (peace and blessings be upon him and his family) did so so that the people would not be delayed in their journey. Light wudu is quicker than thorough wudu. Another benefit is that it is not recommended to pray the Maghrib prayer while traveling from 'Arafah to Muzdalifah.
Another benefit is that the narrators (may Allah have mercy on them) may omit some things, either because they forgot them, or because they were not aware of them, or for some other reason. Here, he said: and did not mention any adhan, iqamah, or combining of prayers, but other hadiths clarified this. Another benefit is the humility of the Prophet (peace and blessings be upon him) once again in allowing al-Fadl ibn 'Abbas, one of the young men of Banu Muttalib, indeed one of the young men of Banu Hashim, to ride behind him. Another benefit is that the talbiyah is not discontinued in Hajj, whether it is qiran, ifrad, or tamattu', except when one begins to throw the Jamarat al-'Aqabah. For this reason, he said: because the Jamarat is the beginning of the state of ihram release, for if he throws the stones and shaves his head, he is released. So it is the beginning of the state of ihram release, and the talbiyah is only for the beginning of the rites. Yes.

The questioner : May Allah reward you. In some wordings, I do not know if in this hadith or another, it says "the wudu of one who does not intend to pray." What is meant by this?

The Shaykh : I have not heard of this. "The wudu of one who does not intend to pray" — I have not heard of this. How?

The questioner : If one enters the state of ihram on the seventh day, is it permissible for him to perform tamattu'?

The Shaykh : Yes, it is permissible, and it is better, because he has time to perform tamattu' with. Three days? One day remaining. Yes.

The questioner : The terms used in our time now, such as calling an older man "uncle," for example, or calling the wife's father "uncle" or "maternal uncle" in some people's usage. Is it better to follow people in this, or...?

The Shaykh : As for what changes the ruling, it must be corrected. As for what does not change the ruling, there is no harm. The word "uncle" is a legal term used for an older man, even if he is not a paternal uncle by blood. It also applies to a paternal uncle by milk kinship. But calling the wife's father "uncle" has no basis. Some people call him "uncle" and some call him "maternal uncle."