Bukhari

Hadith Commentary:
Hajjaj the oppressor harbored enmity in his heart towards Abdullah ibn Umar.
This was because Abdullah ibn Umar had reproached him for attacking the Ka‘bah with a catapult and for killing Abdullah ibn Zubair.
Secondly, Abd al-Malik ibn Marwan, who was the caliph at the time, had sent word to Hajjaj instructing him to obey Abdullah ibn Umar. This matter was hard for that accursed one to bear, so he secretly signaled to a man, who then thrust a poisoned spear into Abdullah ibn Umar’s (radi Allahu anhu) foot.
He himself committed this treachery, and then, feigning innocence, came to visit Abdullah as if to inquire about his health.
What a deceiver! What answer will he give to Allah?
In the end, Abdullah ibn Umar (radi Allahu anhu), who was a greatly accepted servant of Allah, a great scholar, worshipper, ascetic, and Companion of the Messenger (sallallahu alayhi wa sallam), recognized his deceit and said, “You are the one who struck me, and you yourself say that if we catch the criminal, we will punish him severely.”
“You committed the injustice and yourself struck with the sword of oppression,
Then, under the pretense of inquiring about the illness, you came.” (Maulana Waheed al-Zaman, may Allah have mercy on him)
From this, it can be gauged in what ways worldly Muslims have caused hardships to the scholars of Islam, yet those men of truth continued to call to the command of truth.
Even today, it is necessary for the scholars to follow the example of these elders.

Hadith Commentary:
(1)
The negation of bearing arms on the day of Eid and in the Sacred Sanctuary (Haram) has come in both absolute and restricted forms in the hadiths. As mentioned in the hadith, the Messenger of Allah (sallallahu alayhi wa sallam) forbade going out with weapons on the day of Eid. Likewise, Jabir (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) forbade bearing arms in Makkah al-Mukarramah. Ibn Abbas (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) forbade going out with weapons on the occasions of the two Eids; however, if the enemy is present, then there is no harm in doing so. (Fath al-Bari: 2/586)

(2)
The background of this incident is that Abd al-Malik ibn Marwan wrote to Hajjaj ibn Yusuf instructing him not to oppose Abdullah ibn Umar (radi Allahu anhu) in any matter. This restriction was very burdensome for him, so he assigned a man to finish him off with a poisoned spear. This person struck Abdullah ibn Umar (radi Allahu anhu) in the foot with the spear. After a few days, he passed away. In the first hadith, Hajjaj ibn Yusuf is explicitly declared a "criminal," while in the second narration, the attribution of the crime towards him is made by implication. According to a third narration, Abdullah ibn Umar (radi Allahu anhu) did not even deem it appropriate to discuss the matter concerning him. The sum of all these narrations is that when Hajjaj plotted against Abdullah ibn Umar (radi Allahu anhu), he himself repeatedly came to visit him during his illness; thus, in the first instance, he was explicitly declared the criminal, then it was indicated towards him, and in the third instance, he was ignored to the extent that even conversing with him was not deemed appropriate.

From both these hadiths, it is understood that Hajjaj ibn Yusuf had permitted bearing arms in the Sacred Sanctuary and on the days of Eid, for which there was no legal (shar‘i) allowance. Imam al-Bukhari (rahimahullah) has established that it is not permissible to bear arms on the two Eids and in the Sacred Sanctuary. (Fath al-Bari: 2/587)