It appears that someone had objected to Abū Jamrah’s practice of tamattuʿ, whereupon he saw in a dream a voice calling out, “An accepted Hajj, and an accepted tamattuʿ!” He went to Ibn ʿAbbās to bring him the glad tidings of this beautiful vision. Because a righteous dream is one part of the forty-six parts of prophethood, Ibn ʿAbbās rejoiced and felt assured that Allah had guided him to the correct view, exclaiming, “Allāhu akbar! It is the Sunnah of Abū al-Qāsim ﷺ.”

Lessons derived from the ḥadith
1 – The permissibility of tamattuʿ and of performing ʿumrah during the months of Hajj—an issue upon which consensus was later reached.
2 – The “sacrificial offering” in the verse, “Then offer whatever animal is easy for you” (al-Baqarah 2:196), may be a camel, a cow, a share in either of them, or a sheep.
3 – One may use a dream for supportive corroboration in matters already established by proof, for dreams enjoy a lofty status in the religion and constitute one-forty-sixth of prophethood. Ibn Daqīq al-ʿĪd said that such corroboration and preference do not violate the foundational principles.
4 – Rejoicing at having reached the truth and feeling pleased about it is commendable, for it is a sign of divine success.

Second ḥadith
Hafsah, the wife of the Prophet ﷺ, said: “Messenger of Allah, why have the people come out of their ʿumrah while you have not come out of yours?” He replied, “I have matted my hair and garlanded my sacrificial animal; I will not exit the state of consecration until I have slaughtered it.”

Overall meaning
During the Farewell Pilgrimage the Prophet ﷺ entered iḥrām for both ʿumrah and Hajj and drove his sacrificial animals with him. He also matted his hair with a substance that kept it from spreading, knowing that his iḥrām would last a long time. Some Companions entered iḥrām as he did; others entered iḥrām for ʿumrah alone, intending to perform tamattuʿ; most of them did not bring sacrificial animals, though a few did.
When they reached Mecca, circumambulated the House, and performed the saʿy, the Prophet ordered those who had not brought animals—whether they had entered iḥrām for Hajj alone or for both rites—to dissolve their Hajj intention, make it an ʿumrah, and exit iḥrām.
As for him ﷺ and those who had brought animals, they remained in iḥrām and did not exit. His wife Ḥafṣah therefore asked why the people had come out of iḥrām while he had not. He explained, “I have matted my hair and garlanded and driven my sacrificial animal; this prevents me from exiting iḥrām until the animal reaches its place of sacrifice, which is on the Day of Slaughter—the day the Hajj concludes.”