Bukhari

Hadith Commentary:
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Abu Musa al-Ash'ari (radi Allahu anhu) was sent by the Messenger of Allah (sallallahu alayhi wa sallam) as a governor to Yemen in the 9th year of Hijrah, and the Farewell Pilgrimage (Hajjat al-Wada') took place in the 10th year of Hijrah.

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Before performing Hajj, the Messenger of Allah (sallallahu alayhi wa sallam) had announced throughout all of Arabia that everyone should gather to learn the rulings of Hajj, and this command was also given to all governors. In compliance with this command, Abu Musa al-Ash'ari (radi Allahu anhu) arrived, and when he donned the ihram, he made the intention that whatever ihram the Messenger of Allah (sallallahu alayhi wa sallam) had, that would be his as well. However, the Messenger of Allah (sallallahu alayhi wa sallam) had a sacrificial animal with him and had made the intention of Hajj Qiran, whereas Abu Musa (radi Allahu anhu) had not brought a sacrificial animal with him. Therefore, he (sallallahu alayhi wa sallam) ordered him to exit ihram after performing ‘umrah and encouraged him to perform Hajj Tamattu‘. During his caliphate, ‘Umar (radi Allahu anhu) had prohibited Hajj Tamattu‘. Its details have already been mentioned in the Book of Hajj.

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The purpose of mentioning this hadith at this point is that the Messenger of Allah (sallallahu alayhi wa sallam) had sent Abu Musa al-Ash'ari (radi Allahu anhu) as a governor to the land of his people. And Allah knows best.

Hadith Commentary:
What happened was that Abu Musa (radi Allahu anhu) did not have a sacrificial animal (hady) with him.
Those people who did not have a sacrificial animal with them—even though they had intended Hajj from the miqat—the Messenger of Allah (sallallahu alayhi wa sallam) ordered them to annul their Hajj and perform ‘umrah, and then exit the state of ihram. He said, “If I had not brought the sacrificial animal with me, I would have done the same.” Abu Musa (radi Allahu anhu) continued to give fatwa accordingly, that performing tamattu‘ is permissible and that annulling Hajj to make it ‘umrah is also permissible, until the era of ‘Umar (radi Allahu anhu) came, and he forbade tamattu‘.
(Wahidi)
From this narration, the meaning of the chapter is derived thus: when the Messenger of Allah (sallallahu alayhi wa sallam) did not exit the state of ihram until the sacrificial animal reached its place—that is, until it was slaughtered or sacrificed in Mina—it is understood that the sacrifice (hady) takes precedence over shaving the head (halq), and this was the intended meaning of the chapter.
‘Umar (radi Allahu anhu) understood this verse from the Book of Allah:
﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ (al-Baqarah: 196)
And by reasoning from this verse, he considered it impermissible to annul Hajj and make it ‘umrah and to exit the state of ihram. However, annulling Hajj to make it ‘umrah is not contrary to the verse, because after that, one enters ihram for Hajj and completes it. Nor is reasoning from the hadith correct, because the Messenger of Allah (sallallahu alayhi wa sallam) had brought the sacrificial animal with him, and for the one who brings the sacrificial animal, it is indeed not permissible to exit ihram until the animal is slaughtered. But the discussion concerns the one who does not have the sacrificial animal with him.
(Wahidi)
And its correspondence to the chapter heading is from the statement of ‘Umar in it: “He did not exit ihram until the sacrificial animal reached its place,” because the sacrificial animal reaching its place indicates the slaughtering of the sacrificial animal. If shaving the head were to precede it, then one would exit ihram before the sacrificial animal reached its place, and this is the principle: that slaughtering precedes shaving the head. As for delaying it, that is a concession.
(Fath)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established the chapter heading from this narration in such a way that, according to the statement of Umar radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam did not exit the state of ihram before slaughtering the sacrificial animal (qurbani).
From this, it is understood that the sacrifice precedes the shaving of the head (halq), because if the hair had been shaved, the restrictions of ihram would have ended for him. However, the restrictions of ihram were maintained until the sacrifice was slaughtered.
The original sequence is indeed that the sacrifice should be performed before shaving the head; shaving the head before the sacrifice is merely a concession.
(Fath al-Bari: 3/707) (2)
Umar radi Allahu anhu deduced the impermissibility of tamattu‘ from the Qur’anic verse and the Prophetic hadith.
We have already explained in detail that annulling the intention of Hajj in order to perform ‘Umrah is not contrary to the noble verse, because after that, the ihram for Hajj is assumed and it is completed.
And the inference from the Prophetic hadith is also open to discussion, because the Messenger of Allah sallallahu alayhi wa sallam had brought his sacrificial animal with him, and for the one who brings the sacrificial animal with him, it is not permissible to exit ihram until the sacrifice is slaughtered. However, this statement pertains to the one who has not brought the sacrificial animal with him.
And Allah knows best.

Hadith Commentary: The opinion of Umar (radi Allahu anhu) in this matter is not correct. The reason why the Prophet (sallallahu alayhi wa sallam) did not exit the state of ihram was one he himself explained: he had sacrificial animals (hady) with him. For those who did not have hady with them, the Prophet (sallallahu alayhi wa sallam) himself instructed them to exit ihram. Therefore, where there is a clear and explicit hadith of the Prophet (sallallahu alayhi wa sallam), no one’s opinion can be accepted, even if it is that of Umar (radi Allahu anhu). The followers of taqlid (muqallideen) should reflect here: when even a rightly guided caliph like Umar (radi Allahu anhu)—about whom there is a specific prophetic command to follow, “Follow those who come after me: Abu Bakr and Umar”—is not worthy of being followed in opposition to a hadith, then what standing does any other imam or mujtahid have? (Wahidi)

Hadith Commentary:
(1)
In one narration, it is reported that Abu Musa al-Ash‘ari radi Allahu anhu says:
When I said to the Messenger of Allah sallallahu alayhi wa sallam that my intention for ihram is the same as the Messenger of Allah’s sallallahu alayhi wa sallam, he inquired:
“Did you bring a sacrificial animal with you?” I replied:
“No!” Upon this, he said:
“Perform the circumambulation (tawaf) of the House (Bayt Allah), then perform the sa‘i between Safa and Marwah, and after that, come out of the restrictions of ihram.”
So I did exactly that.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4346)
In another narration, it is mentioned that after this, I used to give people the fatwa accordingly: whoever does not have a sacrificial animal should first perform ‘umrah, then, separately, on the eighth of Dhu al-Hijjah, enter into ihram for Hajj. But when ‘Umar radi Allahu anhu became caliph, I presented my position to him, and he disagreed with it.
(Sahih al-Bukhari, al-Hajj, Hadith: 1724)
‘Umar’s radi Allahu anhu opinion was that the ihram for Hajj should not be changed into the ihram for ‘umrah.
In other words, he did not accept Hajj al-Tamattu‘, but in comparison to the statement of the Messenger of Allah sallallahu alayhi wa sallam, the opinion of ‘Umar radi Allahu anhu cannot be agreed upon. Furthermore, the Messenger of Allah sallallahu alayhi wa sallam did not come out of ihram because he had a sacrificial animal with him.
In any case, no one’s opinion should be accepted in opposition to the hadith of the Messenger of Allah sallallahu alayhi wa sallam.
(2)
In summary, Imam al-Bukhari rahimahullah has proven from the hadith of Abu Musa al-Ash‘ari radi Allahu anhu that an ambiguous ihram can be made, as both ‘Ali and Abu Musa al-Ash‘ari radi Allahu anhuma entered into ihram in this manner, but doing so was specific to the time of the Prophet sallallahu alayhi wa sallam.
This is why, upon the inquiry of the Messenger of Allah sallallahu alayhi wa sallam, ‘Ali radi Allahu anhu was kept upon his ihram according to his intention because he had brought a sacrificial animal with him, and Abu Musa al-Ash‘ari radi Allahu anhu was ordered to come out of ihram after tawaf and sa‘i because he did not have a sacrificial animal with him.
Now, since the religion has been perfected and the ihram for Hajj and ‘umrah has been clarified, and the statement of Allah, the Exalted, is:
﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّـهِ﴾ ()
“Complete the Hajj and ‘umrah for Allah.”
In these circumstances, no one can be permitted to enter into an ambiguous ihram.
This is the indication found in the heading of Imam al-Bukhari rahimahullah.
And Allah knows best.

(1) "Like the ihram of the Prophet (sallallahu alayhi wa sallam)"—that is, when I was assuming ihram, I said that I am assuming ihram in the manner of the Prophet (sallallahu alayhi wa sallam). Otherwise, at that time, he did not know what kind of ihram the Prophet (sallallahu alayhi wa sallam) had assumed.

(2) Abu Musa (radi Allahu anhu) himself was sent to Yemen by the Prophet (sallallahu alayhi wa sallam), because he too was Yemeni. Then, upon receiving news of the Farewell Pilgrimage (Hajjat al-Wada‘), he arrived in Makkah from Yemen.

(3) The reasoning of Umar (radi Allahu anhu) is that the Noble Qur’an also commands completion. Clearly, for one who intends Hajj, to become lawful (halal) after performing ‘umrah is contrary to the completion of Hajj, because Hajj itself has not yet been performed, and yet he has become lawful. Yes, the person who sets out with the intention of ‘umrah should assume ihram for ‘umrah and, after performing ‘umrah, become lawful. But why should one who intends Hajj assume ihram for ‘umrah? And the Messenger of Allah (sallallahu alayhi wa sallam) also assumed ihram for Hajj. Despite ‘umrah being included, he did not become lawful until the completion of Hajj. As for the Prophet’s instruction to his Companions to change their ihram for Hajj into ihram for ‘umrah and become lawful after performing ‘umrah, this was a specific command, issued temporarily on the basis of revelation in a particular circumstance. This is not for all times; therefore, whoever wishes to perform Hajj should assume ihram for Hajj alone, or else assume a combined ihram for Hajj and ‘umrah, and only end ihram after the completion of Hajj. There is no doubt in the ijtihad of Sayyiduna ‘Umar al-Faruq (radi Allahu anhu), but the action of the possessor of the Qur’an (i.e., the Prophet) and his command regarding tamattu‘ are certainly given precedence, because he alone is the Lawgiver (shari‘). Moreover, this was not a temporary ruling, as Sayyiduna ‘Umar and others understood; rather, it is a recommendation (istihbab) for all times, as the Prophet (sallallahu alayhi wa sallam) said in response to a questioner that ‘umrah has been incorporated into Hajj until the Day of Judgment. This weakens the position of restriction. And Allah knows best.

The purpose of the chapter is to show that at the time of entering into ihram, it is not necessary to specify the intention for Hajj or Umrah; rather, it can also be suspended upon the intention of another person. However, it is necessary that specification is made before beginning the rites, as occurred in the aforementioned case where Abu Musa radi Allahu anhu initially kept his ihram ambiguous (like the ihram of the Prophet sallallahu alayhi wa sallam), then before the rites began, the Prophet clarified that he should perform Umrah and then come out of the state of ihram. The same situation is found in the next hadith as well. (For details, see Hadith: 2739)