Abu Dawud

1799. English Commentary:
➊ Wearing the ihram for Hajj and ‘Umrah together is exactly according to the Sunnah, and in this case, offering a sacrifice is obligatory.
➋ Issuing legal verdicts (fatwas) based on changing knowledge is a very serious matter. Often, its negative consequences become apparent. In situations of doubt, one should consult firmly grounded scholars of religion.
➌ When faith (iman) becomes deeply rooted in the heart, its effects inevitably manifest in the form of righteous deeds. Deficiency or laziness in actions is a sign of deficiency in true faith. Wa la hawla wa la quwwata illa billah.

Benefits and Issues:
➊
Those who make mistakes should be alerted to their mistake in a good manner; otherwise, it causes them distress.

➋
Umar radi Allahu anhu admonished both individuals in a stern tone in the presence of Sabi bin Ma‘bad radi Allahu anhu so that the hurt caused to Sabi radi Allahu anhu could be remedied, and so that both elders would exercise caution in issuing legal verdicts (fatwa) in the future.

➌
Qiran Hajj (combining Hajj and ‘Umrah in one journey with one ihram) is Sunnah.

➍
Umar radi Allahu anhu considered it permissible to perform both Hajj and ‘Umrah in a single journey. However, in his view, it was better to perform them in separate journeys. Therefore, his discouragement of qiran was to encourage what is superior, not because, in his opinion, qiran or tamattu‘ was legally prohibited.

Benefit:
From this hadith, it is understood that “Hajj Qiran” (performing Hajj and Umrah in a single ihram, without becoming halal in between) is Sunnah.

People who are ignorant of knowledge sometimes keep reproaching others over baseless matters; such people should be sternly warned, just as Sayyiduna Umar radi Allahu anhu rebuked those who gave incorrect rulings.

Intention is related to the heart, whether it is the intention for Hajj and Umrah or for prayer and so on. Some people, interpreting «لبيك حـجـا» as intention, use it as evidence for making the intention for Hajj or Umrah verbally, whereas «لبيك حجا» at the beginning of prayer is like «الله اكبر»; just as one enters prayer by saying Allahu Akbar, similarly, one enters Hajj by saying «لبيك حـجـا». This hadith is detailed in Sunan Abi Dawud (1799), in which there is this addition: Subi rahimahullah said: Until I came to Sayyiduna Umar ibn al-Khattab radi Allahu anhu and said to him: O Commander of the Faithful! I was a Bedouin Christian man and I became Muslim. I am eager to go out for jihad, but I have seen that Hajj and Umrah have also become obligatory upon me, so I went to a man from my people, and he said to me: Combine Hajj and Umrah and offer whatever sacrifice is available to you. Thus, I proclaimed the talbiyah for both together. Sayyiduna Umar radi Allahu anhu said: You have been guided to the way of your Prophet sallallahu alayhi wa sallam.

All three types of Hajj (Ifrad, Tamattu, Qiran) are permissible; their details will come at their respective places, insha Allah.

It is also established from this that one who makes a mistake should be kindly made aware of his mistake, otherwise he will be troubled. Sayyiduna Umar radi Allahu anhu, in the presence of Subi rahimahullah, sternly admonished both individuals so that the hurt caused to Subi rahimahullah could be remedied, and so that both elders would exercise caution in issuing fatwas in the future.