Abu Dawud

1796. Commentary: There is no contradiction in the statements of these hadiths; rather, there is diversity. The noble Companions (radi Allahu anhum) conveyed exactly what they heard or saw. In previous hadiths, it is mentioned that after the Zuhr (noon) prayer, the Prophet (sallallahu alayhi wa sallam) recited the talbiyah on his prayer mat, then recited it while mounted on his riding animal, and then recited it again upon ascending the elevation of al-Bayda’, and all of these are correct. During this period, reciting tasbih (glorification) and takbir (magnification of Allah) is undoubtedly permissible, rather, it is a desirable act.

Hadith Commentary:
In all these narrations, in one way or another, the journey of Ali radi Allahu anhu to Yemen is mentioned.
This is the reason for their relevance to the chapter, and for this reason, these narrations have been brought here.
Other rulings of Hajj are also established from them, as has already been discussed in the Book of Hajj.

Hadith Commentary:
➊
Abu Musa al-Ash‘ari (radi Allahu anhu) also came from Yemen for the purpose of Hajj, but he did not have sacrificial animals with him. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) instructed him to perform ‘umrah and then exit the state of ihram. However, when Ali (radi Allahu anhu) came from Yemen, he had sacrificial animals with him, so the Messenger of Allah (sallallahu alayhi wa sallam) instructed him to remain in his state of ihram.

➋
In these hadiths, there is mention of Ali (radi Allahu anhu) going to Yemen; for this reason, Imam Bukhari (rahimahullah) has narrated these reports. In addition, rulings related to Hajj are also established from them, which have already been discussed in the Book of Hajj.

Hadith Commentary:
(1)
From this hadith, the majority of the scholars have established that making an ambiguous intention (i.e., unspecified) for ihram is permissible, and then one may direct it towards whichever type is appropriate to the situation and place, just as Ali (radi Allahu anhu) assumed ihram and made his intention to be like the ihram of the Messenger of Allah (sallallahu alayhi wa sallam). The Messenger of Allah (sallallahu alayhi wa sallam) did not object to this. Since Ali (radi Allahu anhu) did not know the specific manner of ihram, he made the intention to follow the ihram of the Messenger of Allah (sallallahu alayhi wa sallam).

(2)
From the heading of Imam Bukhari (rahimahullah), it appears that his inclination is that such an action was specific to the time of Prophethood, because it was the era of revelation and the rulings were still being revealed. Now, since the religion of Islam has been completed, it is necessary to specify the intention at the time of ihram. Now, it is not correct to make one's ihram like the ihram of any elder (i.e., pious person) (Fath al-Bari: 3/525), also because all the forms of ihram are now known, which were not known to Ali (radi Allahu anhu).

English Commentary: 1؎ :
From this hadith, it is understood that it is permissible to make one’s own ihram (state of consecration) dependent upon another’s ihram. 2؎ :
That is:
After performing ‘umrah, he would have exited the state of ihram,
then on the 8th of Dhu al-Hijjah, he would have entered ihram again for Hajj,
as is done in Hajj al-Tamattu‘,
but due to the mentioned necessity, he performed Qiran,
otherwise, he would have performed Tamattu‘,
therefore, Tamattu‘ is superior.

Urdu footnote:
It has already been explained in several places previously that not all the noble Companions (radi Allahu anhum) had the same type of ihram. Some had assumed ihram only for ‘umrah, while others had assumed it only for Hajj. Near Makkah al-Mukarramah, the Messenger of Allah (sallallahu alayhi wa sallam) instructed everyone to perform ‘umrah. Those who had assumed ihram for Hajj were ordered to convert their ihram to ‘umrah. The people performed ‘umrah and became lawful (i.e., came out of the state of ihram). Those who had sacrificial animals with them included ‘umrah in their Hajj ihram as well. Despite performing ‘umrah, they did not become lawful (i.e., did not exit ihram).