Bukhari

Hadith Commentary:
The Prophet (sallallahu alayhi wa sallam) gave both options, which means that both matters are permissible.

Hadith Commentary:
(1)
From this hadith, it is understood that a person has a choice, whether to shave the head (halq) or to shorten the hair (qasr), but there is some detail in this matter:
If the ‘umrah is performed so long before Hajj that by the tenth day (of Dhu al-Hijjah) during Hajj the hair grows back again, then shaving the head (halq) is better for him.
If there is no possibility of the hair growing back, then he should shorten the hair (qasr) so that at the time of Hajj, on the tenth day, shaving (halq) can be performed.
(Fath al-Bari: 3/715)
And Allah knows best.

(2)
There is consensus that in Hajj and ‘umrah, shortening the hair (qasr) is also permissible, and there is no sin in doing so.
Ibn al-Mundhir has narrated from Hasan al-Basri rahimahullah that for one performing Hajj for the first time, shaving the head (halq) is necessary; shortening the hair (qasr) will not suffice. However, the statement of Ibn al-Mundhir mentioned here is questionable, because in Musannaf Ibn Abi Shaybah it is stated that Hasan al-Basri rahimahullah said:
Whoever has not performed Hajj before has the choice, whether to shave the head (halq) or to shorten the hair (qasr).
(‘Umdat al-Qari: 7/345)

Hadith Commentary:
➊
The months appointed for the ihram of Hajj are Shawwal, Dhu al-Qa'dah, and the first nine days of Dhu al-Hijjah.
In days other than these, one may enter into ihram for 'umrah, but not for Hajj.
➋
In the era of ignorance (Jahiliyyah), people considered it a grave sin to enter into ihram for 'umrah during the months of Hajj.
The Messenger of Allah (sallallahu alayhi wa sallam) abolished this evil custom by commanding that the ihram of Hajj be converted into the ihram of 'umrah during these days.
➌
The practice of the people of Jahiliyyah was that if the wounds of the camels used during Hajj healed, then 'umrah should be performed, and the marks of these wounds would disappear only after the month of Safar had passed. Before this, they did not consider it permissible to perform 'umrah, and for this, they would even alter the months by advancing or delaying them. To abolish this unjust excess, the Messenger of Allah (sallallahu alayhi wa sallam) gave the aforementioned instruction. After completing 'umrah, he said:
"All those things that were forbidden to you due to ihram have now become lawful."
To refute the polytheists, he commanded that ihram for 'umrah be entered into during these days.
➍
In any case, those practices from the era of ignorance that were in need of reform were retained after being corrected.
They were not completely abolished; however, those practices that were based on rebellion against Allah were entirely eradicated, such as:
Burying daughters alive, dealing in usury, etc.
And Allah knows best.

Hadith Commentary:
Every person’s heart is greatly influenced by ancient customs and traditions.
This belief had been passed down from the time of ignorance (jahiliyyah) that performing ‘umrah during the days of Hajj is a grave sin; for this reason, this command of the Prophet was burdensome for them.

An inspiring address! Under this hadith, the late Hazrat Maulana Waheed uz-Zaman sahib has recorded an inspiring address, which is worthy of study for people of insight.

The noble Companions said, “O Messenger of Allah, what becomes lawful for us?” He said, “Everything becomes lawful,” meaning: O Messenger of Allah! After performing ‘umrah, what things become permissible for us?
He replied: Everything—that is, all the things that were prohibited during the state of ihram now become permissible.

They thought that perhaps intercourse with women would not be permissible—just as after stoning (rami), shaving (halq), and sacrifice (qurbani), all things become permissible except intercourse, which does not become permissible until one performs the tawaf az-ziyarah. So the Prophet (sallallahu alayhi wa sallam) said: No, women also become permissible.

In another narration, it is mentioned that some of the Companions hesitated in this matter, and some of them even said: “Shall we go to Hajj in such a state that semen is dripping from our private parts?”
When the Prophet (sallallahu alayhi wa sallam) saw their state, he was greatly distressed that I am giving a command and they are hesitating in its compliance and whispering among themselves.

But those Companions who were strong in faith immediately acted upon the command of the Prophet (sallallahu alayhi wa sallam) and, after performing ‘umrah, removed their ihram.

Whatever the Prophet (sallallahu alayhi wa sallam) commands is the command of Allah, and what is the purpose of bearing all this effort and hardship?
The pleasure of Allah and His Messenger.

What is the matter of removing ihram after ‘umrah?
Whatever command you give, its compliance is pure felicity for us.
Whatever command you give, therein lies the pleasure of Allah, even if the whole world speaks against it.
Let their words and thoughts be blessed for them.
We, upon dying, must remain with our Prophet (sallallahu alayhi wa sallam).

If, hypothetically, another mujtahid, imam, or spiritual guide, dervish, or qutb becomes displeased with us for following the Prophet (sallallahu alayhi wa sallam), we do not care in the least about their displeasure.
On the Day of Judgment, the shade of our Prophet’s affection is sufficient for us.
All the saints, dervishes, ghawth, qutb, mujtahid, and imams are but humble shoe-bearers in this court.
Should we keep the shoe-bearers pleased, or our leader?

Allahumma salli ‘ala Muhammad wa ‘ala aali Muhammad wa ‘ala ashabihi, warzuqna shafa‘atahu yawma al-qiyamah, wahshurna fi zumrat atba‘ihi, wathabbitna ‘ala mutaba‘atihi wal-‘amal bisunnatihi. Ameen.

Hadith Commentary:
(1)
In the era of ignorance (Jahiliyyah), the law of the jungle prevailed. There was tyranny and oppression everywhere. They would elevate their own desires to the status of law. Among these dark laws was one that considered performing ‘umrah during the months of Hajj to be the gravest sin. Furthermore, they would arbitrarily shift the months forward or backward; for example, they would declare Muharram to be Safar and thus freely engage in plundering during it. Ibn ‘Abbas (radi Allahu anhu) described the darkness of the Jahiliyyah era at the beginning of the hadith. They used to say that there should be such an interval after Hajj before performing ‘umrah that the wounds of the camels slaughtered for Hajj would heal, their marks would disappear, and new hair would grow over them, and the month of Safar would pass. The Messenger of Allah (sallallahu alayhi wa sallam) had ‘A’ishah (radi Allahu anha) perform ‘umrah in the month of Dhu al-Hijjah precisely to refute this belief. Thus, Ibn ‘Abbas (radi Allahu anhu) says: By Allah! The Messenger of Allah (sallallahu alayhi wa sallam) commanded ‘A’ishah (radi Allahu anha) to perform ‘umrah in the month of Dhu al-Hijjah in order to refute the belief of the Quraysh and those who followed their doctrine that performing ‘umrah in this month is a sin. (Sahih Ibn Hibban: 31/7)

(2)
From this hadith, it is also understood that the Messenger of Allah (sallallahu alayhi wa sallam) instructed the noble Companions (radi Allahu anhum) to change their intention from Hajj to ‘umrah. The purpose of this was also to refute the corrupt belief prevalent in the era of ignorance. Since there were two types of release (halal) in Hajj: one was the minor release (halal sughra), which occurred after stoning (rami) on the tenth day, whereby a person would be freed from the restrictions of ihram on a limited scale, meaning he would be free from all restrictions except intercourse with his wife; the second was the major release (halal kubra), which was attained after performing the tawaf al-ifadah, in which even intercourse with one’s wife became permissible. When the Messenger of Allah (sallallahu alayhi wa sallam) instructed the Companions to end their ihram for Hajj and assume ihram for ‘umrah, they asked what type of release they would encounter after completing ‘umrah. He clarified that after completion, everything would become lawful for them, even to the extent that they could have intercourse with their wives. Since the noble Companions (radi Allahu anhum) were not accustomed to performing ‘umrah during the months of Hajj, this matter felt very burdensome to them at that moment.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Baraa al-dabar:
Due to loading luggage on the backs of camels during travel,
their backs become chafed,
and after returning from the journey, when they are given some rest, those wounds heal.
(2)
‘Afa al-athar:
Due to the coming and going of people and mounts, footprints appear on the path,
and when the movement ceases,
these marks disappear.
After a month passes, both things are achieved, or it means that after the wounds heal, even their marks vanish.
(3)
Ta‘azam:
Extreme aversion and heaviness arose,
because these people were not accustomed to performing ‘umrah before Hajj,
rather, they considered it a crime and a sin.
Before this, ‘umrahs had been performed in Dhu al-Qa‘dah,
but after them, Hajj was not performed,
therefore, no aversion arose there, nor was the custom of the Jahiliyyah (pre-Islamic ignorance) affected.

Benefits and Issues:
The Arabs were accustomed to war, fighting, and looting, so to refrain from killing, bloodshed, and looting for three consecutive months was very difficult for them. Therefore, they devised this solution: after completing Hajj, in order to resume these activities, they would make Muharram into Safar and fulfill their habit of looting in it.
After that, they would make the following month Muharram and perform ‘umrah in it. The Noble Qur’an has called this custom “Nasi’” and has declared it an act of disbelief.

1804. Commentary: For Hajj Qiran, it is permissible in the talbiyah to say «لبیک بحجة » at any time.

(1) "He donned the ihram for ‘umrah"—these words are contrary to numerous narrations in which mention is made of his ihram for Hajj. Therefore, the meaning of these words should be understood in a way that does not contradict the other narrations: that he incorporated ‘umrah into the ihram for Hajj and performed both with a single ihram.

(2) "Both of them became lawful (halal)"—the apparent wording suggests that perhaps only these two individuals were without sacrificial animals, and thus only these two became lawful (i.e., came out of the state of ihram). However, the situation is entirely different from this. Only a few individuals had brought sacrificial animals with them. Most of the Companions did not bring sacrificial animals; in fact, it is explicitly stated in Sahih al-Bukhari that Talhah ibn ‘Ubaydullah radi Allahu anhu had brought sacrificial animals with him and he did not become lawful (i.e., did not exit ihram). See: (Sahih al-Bukhari, Book of Hajj, Hadith: 1651), and this is the correct position. There is an error (wahm) in this narration. For details, see: (Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i: 24/349-350).

(1) "It is the greatest sin." Their view was that during the months of Hajj, only Hajj should be performed. A separate journey should be undertaken for ‘umrah later, so that the House of Allah (Baytullah) remains populated throughout the year. Since this was a hardship for those coming from distant places, the Shari‘ah permitted those coming from afar to perform ‘umrah before Hajj. However, according to Imam Shafi‘i rahimahullah, even now it is better that only Hajj be performed during the days of Hajj, and ‘umrah should be performed on days other than those of Hajj, so that the House of Allah remains populated throughout the year. In his view, tamattu‘ is also permissible, but it is not superior.

(2) The months of Hajj are: Shawwal, Dhu al-Qa‘dah, and the first nine days of Dhu al-Hijjah, because during these days the ihram for Hajj can be donned. Some have taken the entire month of Dhu al-Hijjah as intended, because its very name is the month of Hajj; therefore, according to them, ‘umrah should only be performed after Dhu al-Hijjah, unless there is a necessity, as was the case with ‘A’ishah radi Allahu anha.

(3) "Muharram to Safar" — Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram are three consecutive sacred months. When it became difficult for the disbelievers to observe three consecutive sacred months, they would declare Muharram as Safar. After relieving themselves of their hardship, they would then declare Safar as Muharram and observe the restrictions of sanctity so that the count would be complete. However, this is making a mockery of the Shari‘ah: instead of changing themselves, they changed the ruling of the Shari‘ah. For this reason, the Qur’an has used very harsh words regarding this: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ (al-Tawbah: 37) . In Arabic, this act is called "nasi’" (postponement).

(4) "Until the wounds heal." During the journey of Hajj, saddle sores would develop on the back due to repeated saddling. What was meant was that until those wounds healed, the journey for ‘umrah should not be started.

(5) "Until the wool grows back." Due to the saddles, the wool would fall off, and the areas with wounds would also become devoid of wool. The meaning was that when the wool grows back properly, then the journey for ‘umrah should be started.

(6) "And Safar passes." What is meant is Muharram, because they would make Muharram into Safar. Therefore, the second phrase, "or Safar begins," is not contrary to this, because in this second phrase, the real Safar is intended, i.e., when Muharram passes and Safar begins, then they considered it permissible to perform ‘umrah. (The remaining discussions have already passed above.)

For details, see Hadith: 2805.

“That is, performing ‘umrah before Hajj.” This clarification has been made because the word *tamattu‘* also has another meaning: temporary marriage with women (*mut‘ah*), and that is forbidden. Lest someone, by taking that meaning, should consider it permissible, or attribute its permissibility to ‘Umar or Ibn ‘Abbas (radi Allahu anhum), as some people have misunderstood.