absolutely nothing is required of you.
– “He was not asked about anything”: that is, about any of the acts that belong to the Day of Sacrifice during Hajj, without his replying, “Do it, and there is no sin.”
– quddima wa lā uʾkhkhira (“done earlier or later”): both verbs are in the passive, form II. In the first clause an implicit lā (“not”) has to be understood, for in elevated Arabic style lā seldom precedes a past-tense verb unless it is repeated, as in the verse, “I do not know what will be done with me or with you” (Q 46:9).

What is gleaned from the ḥadith:
1 – The scholar should station himself during the days of the rites in order to issue legal opinions and direct the pilgrims in their rituals.
2 – On the Day of Sacrifice there are four acts of Hajj: stoning Jamrat al-ʿAqabah, slaughtering the sacrificial animal, shaving or shortening the hair, and the ṭawāf of ifāḍah. Whichever of these a pilgrim performs before the others is acceptable. This is unanimously agreed upon in the case of the forgetful, as the ḥadith states explicitly; disagreement concerning one who acts deliberately will be mentioned, God willing.
3 – The Law is generous and expansive in its rulings and acts of worship; there is no constriction and no hardship.

Scholarly disagreement:
The scholars unanimously hold that the prescribed order is to begin with the stoning, then the slaughter, then shaving or shortening, and finally the ṭawāf of ifāḍah, just as the Prophet (Allah bless him and grant him peace) did and said: “Learn your rites from me.”
They also agree that the forgetful or ignorant may reorder the acts. They differ, however, over whether a knowledgeable person may deliberately alter the sequence.
Al-Shāfiʿī, Aḥmad, the majority of the Successors, and the jurists among the ḥadith scholars permit such reordering for one who does it intentionally. They base this on one of the chains of this ḥadith recorded by al-Bukhārī and Muslim from ʿAbd Allah ibn ʿAmr, in which the questioners said, “O Messenger of Allah, I shaved—”