Muslim

Hadith Commentary:
Benefits and Issues:
This hadith establishes that a person entering the state of ihram for Hajj or Umrah may stipulate the condition that if he falls ill along the way, he will exit the state of ihram (ihram) at the place where he becomes ill.
This is the view of Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah, and the hadith scholars (muhaddithin).
According to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, making such a condition is not permissible.
They argue that this concession was specific only to Hazrat Duba'ah radi Allahu anha, but there is no evidence for such a restriction.
The denial by Allamah Saeedi of this hadith being present in Sahih al-Bukhari is not correct.
This hadith is found in the Book of Marriage, under the chapter "Compatibility in Religion" (Kitab al-Nikah, Bab al-Akfa’ fi al-Din).

Hadith Commentary:
Those who were not from the Quraysh did the same; it is understood from this that the fundamental suitability (kafa’ah) is worldly in nature, and this is the correspondence between the chapter and the hadith.

Hadith Commentary:
(1)
Hazrat Miqdad radi Allahu anhu was, in terms of lineage, the son of Amr al-Kindi, but Aswad bin Abd Yaghuth had adopted him, and for this reason, he came to be known as Miqdad bin Aswad. He had a pact and alliance with the Quraysh, and thus was considered an ally of the Quraysh. However, his marriage was contracted with a Hashimi woman, Hazrat Duba‘ah bint Zubair radi Allahu anhuma, who, in terms of lineage and ancestry, was far superior to Hazrat Miqdad radi Allahu anhu. Since in Islam, lineage and ancestry have a secondary status, this was not given consideration, and his marriage to Hazrat Miqdad radi Allahu anhu was arranged.

(2)
There is a warning in this that religion should be given preference over lineage and ancestry. Thus, it is mentioned in the hadith:
“When someone whose religion and character you are pleased with comes to you with a marriage proposal, then marry (your daughter) to him. If you do not do so, there will be tribulation and great corruption on the earth.” (Jami‘ at-Tirmidhi, Book of Marriage, Hadith: 1084)
From this hadith, it is understood that for marriage, religion and character should be given preference, and lineage and family have a secondary status.

646 Lexical Explanation:
« شاكيه» Sick.
«محلي » The “meem” has a fatha and the “haa” has a kasrah beneath it, meaning the place of exit from Hajj and the place where I become lawful (halal) after removing the ihram. The intent here is to indicate both the time and the place. And this gives the meaning of both a temporal and spatial adverb.
« حبستني» Second person verb form, meaning “O Allah! Wherever You restrain me.” From this hadith, it is understood that making a condition (shart) in ihram is valid. If an obstacle arises for the one who made the condition, then, like the one prevented (muhsar), it is not obligatory upon him to offer a sacrifice, etc.

Explanation:
Hazrat Duba‘ah bint Zubair radi Allahu anhuma, her kunyah is Umm Hakim. The “daad” in Duba‘ah has a dammah. Her lineage is Duba‘ah bint Zubair bin Abdul Muttalib bin Hashim bin Abd Manaf. She was the paternal cousin of the Messenger of Allah sallallahu alayhi wa sallam. She was the wife of Miqdad bin Aswad radi Allahu anhu and had two children, Abdullah and Karima. She passed away during the caliphate of Hazrat Ali radi Allahu anhu.