Ibn Majah

Benefits and Issues:
➊
In the peace treaty (Treaty of Hudaybiyyah) concluded in Dhu al-Qa'dah, 6 AH, it was agreed that the Muslims would not perform ‘umrah that year; however, the following year they would be allowed to come for ‘umrah. According to this condition, in Dhu al-Qa'dah, 7 AH, the Messenger of Allah (sallallahu alayhi wa sallam) performed ‘umrah with his companions (radi Allahu anhum). On this journey, two thousand men, as well as some women and children, accompanied him. This ‘umrah is also called ‘Umrat al-Qada. (Fath al-Bari: 7/627)

➋
On this occasion, the polytheists came out of their homes and gathered on Mount Qaiqan; however, there was a danger that some polytheist might deceitfully attempt to harm the Messenger of Allah (sallallahu alayhi wa sallam).

➌
Adopting apparent means is not contrary to reliance upon Allah (tawakkul).

➍
The noble companions (radi Allahu anhum) loved the Messenger of Allah (sallallahu alayhi wa sallam) to such an extent that they were ready to sacrifice their lives for his protection.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has established from this hadith that Abdullah ibn Abi Awfa rahimahullah was present with the Messenger of Allah sallallahu alayhi wa sallam at Hudaybiyyah and he pledged allegiance to him under the tree. Then, in the following year, at the occasion of ‘Umrat al-Qada, he was among those who protected the Messenger of Allah sallallahu alayhi wa sallam, lest any enemy should come between the Messenger of Allah sallallahu alayhi wa sallam and the disbelievers of Quraysh.
It is not called ‘Umrat al-Qada as a compensation for the previous year, as is commonly thought.
And Allah knows best.

Hadith Commentary:
This ‘umrah was performed in the following year after the Treaty of Hudaybiyyah. The hearts of the disbelievers of Makkah were still not reconciled towards Islam and the Prophet of Islam, sallallahu alayhi wa sallam. The Muslims continued to face dangers.
Especially, the protection of the Prophet, sallallahu alayhi wa sallam, was necessary for the Muslims.
This is what is indicated in the narration.
This hadith has also been mentioned in the context of the Battle of Hudaybiyyah.

Hadith Commentary:
➊
Although, due to the conquests, the back of disbelief and the disbelievers had been broken, the hearts of the disbelievers of Makkah were still not clear regarding Islam and the Prophet (sallallahu alayhi wa sallam).
The Muslims continued to face dangers from them; in such circumstances, the protection of the Messenger of Allah (sallallahu alayhi wa sallam) was extremely necessary.
When you performed ‘Umrah in the second year after the Treaty of Hudaybiyyah, the Muslims ensured the complete protection of the Messenger of Allah (sallallahu alayhi wa sallam) during this period.
➋
In this hadith, there is an indication towards your security. In one narration, it is mentioned that we were in danger from the polytheists, that someone might throw a stone at you or cause you some other harm, so we kept you surrounded and concealed you from the people.
(Sahih al-Bukhari, al-‘Umrah, Hadith: 1791.)

Hadith Commentary:
That is, entering the Ka'bah is not an obligatory pillar.
Nor is it any act of worship specific to Hajj.
If someone does not enter the Ka'bah, there is no harm in it.
The Messenger of Allah (sallallahu alayhi wa sallam) himself did not enter it on the occasion of the Farewell Pilgrimage (Hajjat al-Wada').
Nor did he enter it during the 'Umrat al-Qada', nor on the occasion of the 'Umrah of Ji'ranah.
Most likely, this was also because at that time idols were placed inside the Ka'bah.
Then, at the time of the Conquest of Makkah, the Prophet (sallallahu alayhi wa sallam) purified the Sacred Ka'bah and removed the idols.
After that, he entered inside.
On the occasion of the Farewell Pilgrimage, the Prophet (sallallahu alayhi wa sallam) did not enter, even though at that time there were no idols in the Ka'bah.
Most likely, this was so that people would not consider it obligatory.

Hadith Commentary:
(1)
The ‘umrah mentioned in the hadith refers to the ‘Umrat al-Qada, which the Prophet (sallallahu alayhi wa sallam) performed in the seventh year of Hijrah, before the conquest of Makkah. At that time, the Messenger of Allah (sallallahu alayhi wa sallam) did not enter the House of Allah (Bayt Allah), because it was filled with idols and the polytheists did not permit their removal. The following year, in 8 AH, when Makkah was conquered, the Messenger of Allah (sallallahu alayhi wa sallam) first purified the House of Allah from idols and images, then entered it, as will be detailed in the upcoming hadith of Ibn Abbas.

(2)
From this hadith, Muhibb al-Tabari has established that the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah (Bayt Allah) on the occasion of the conquest of Makkah and at the time of the Farewell Pilgrimage (Hajjat al-Wada’). However, the ahadith regarding the conquest of Makkah are explicit, while the mention of entering the House of Allah during the Farewell Pilgrimage is subject to scrutiny. (Fath al-Bari: 3/590)
In a narration reported from Jabir (radi Allahu anhu), it is mentioned that there were images inside the Ka‘bah. The Messenger of Allah (sallallahu alayhi wa sallam) ordered ‘Umar (radi Allahu anhu) at the time of the conquest of Makkah to erase them. ‘Umar (radi Allahu anhu) took a cloth, moistened it with water, and wiped out all the images. After that, the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah. (Musnad Ahmad: 3/396)

Note:
The reason for the naming of ‘Umrat al-Qada is not that it was performed as a make-up (‘qada’) for the previous ‘umrah that could not be performed at Hudaybiyyah, but rather it is called ‘Umrat al-Qada because it was performed as a result of the conditions and decisions of the Treaty of Hudaybiyyah. The noble Companions (radi Allahu anhum) used to protect the Messenger of Allah (sallallahu alayhi wa sallam), lest the polytheists or their followers cause him harm. (Sahih al-Bukhari, Hadith: 4255, 1791)

1902. Commentary: This incident pertains to the year 7 Hijri, during the ‘Umrat al-Qada. And on this occasion, the Prophet (sallallahu alayhi wa sallam) did not enter the Ka‘bah.