Ibn Majah

Benefits and Issues:

➊
A sick person may travel with the intention of Hajj or Umrah, even if there is fear that the illness may worsen.

➋
If, due to illness, there is a risk that an obstacle may arise during the journey, then one should enter into a conditional state of ihram (ritual consecration) at the time of donning ihram, that is, one should say: “O Allah! If an obstacle arises, then I will remove my ihram right there.”

➌
If Hajj or Umrah performed with a conditional ihram is completed, then it is like a regular Hajj or Umrah; there will be no reduction in its reward.

➍
After entering into a conditional ihram, if one has to remove the ihram and abandon the intention without completing Hajj or Umrah, then no expiation (kafarah) will be required—neither a sacrificial animal (dam), nor charity, etc.

Commentary: 1؎ :
These people say regarding the narration of Duba‘ah bint az-Zubayr that this was specific to Duba‘ah herself.
Another interpretation is that the meaning of "mahilli haythu habastani" ("my place of exiting ihram is wherever you detain me") is "mahilli haythu habastani al-mawt" ("my place of exiting ihram is wherever You cause me to die"), because upon death, the ihram is automatically terminated. However, both of these interpretations are invalid.
One opinion is that the condition (shart) is specific to exiting ihram (tahallul) from ‘umrah, not from hajj.
But the incident of Duba‘ah invalidates this opinion.

1776. Commentary:
➊ Sayyidah Duba‘ah is the cousin of the Messenger of Allah (sallallahu alayhi wa sallam), and her kunyah is Umm Hakim.
➋ If a person is afflicted with an illness that may become an obstacle to travel and the acts of Hajj, then he may enter into the state of ihram with a condition as mentioned above. If an obstacle arises, he may come out of ihram, and it will not be obligatory to make up that Hajj or ‘umrah. However, for one who possesses the means (is able), making it up will be necessary. And Allah knows best.
➌ Sayyidah Duba‘ah bint Zubayr had made this condition, but no obstacle arose, and she completed the Hajj.

(1) This narration is concise. The details are as follows: Hazrat Duba‘ah bint Zubayr ibn ‘Abd al-Muttalib radi Allahu anha was ill. She feared that her illness might worsen. Meanwhile, the time for Hajj was approaching. She presented this concern before the Messenger of Allah sallallahu alayhi wa sallam, so he said: "When you enter into ihram, stipulate this condition: 'O Allah! I will become lawful (i.e., exit ihram) wherever I am rendered unable.' If your illness worsens along the way and you become unable (to continue), then you may exit ihram." From these words, it is understood that in this case, neither a compensatory sacrifice (dam) nor making up (qada) will be obligatory. Imam Ahmad ibn Hanbal rahimahullah and the hadith scholars hold this view. Other scholars do not accept the stipulation (shart). They consider this narration specific to Hazrat Duba‘ah radi Allahu anha, but evidence is required for such specification, especially since mujtahid Companions such as Hazrat ‘Umar, ‘Uthman, ‘Ali, Ibn Mas‘ud, and ‘A’ishah radi Allahu anhum also accepted the stipulation.

(2) The hadith pertains to Hajj, but the same ruling applies to ‘Umrah.

(3) In this hadith, the excuse is illness, but the same ruling applies to other valid excuses.

(4) If the sacrificial animal (hady) is with the person, it should be slaughtered right there, whether in the area of solution (hill) or in the sanctuary (haram).

Urdu Hashiyah (Commentary):
"The condition is between people." Since Hazrat Sa'id ibn Jubayr was not aware of the aforementioned hadith, therefore he spoke in such a manner. When the Prophet (sallallahu alayhi wa sallam) himself is stipulating the condition, then what objection can there be?