Nasai

Urdu marginal note:
Most of the Companions performed tamattu‘ by the command of the Messenger of Allah (sallallahu alayhi wa sallam). He himself performed qiran, therefore both are permissible. However, there is a difference of opinion regarding which of these methods is superior. (Details, insha’Allah, will come later.)

Hadith Commentary:
By "a certain person" is meant Umar (radi Allahu anhu), whose opinion was contrary to Tamattu‘.
Imran bin Husayn (radi Allahu anhu) considered this view of Umar (radi Allahu anhu) to be his personal opinion, and did not accept it against the Qur’an and Hadith.
The followers (muqallideen) should take a lesson from this.
When the opinion of Umar (radi Allahu anhu), who is among the Rightly Guided Caliphs (Khulafa’ al-Rashideen), was not worthy of acceptance against the Qur’an and Hadith, then what standing do other mujtahids have?
Their opinions, if contrary to Hadith, are not worthy of acceptance.
He himself (Umar radi Allahu anhu) gave such an instruction.
By the word "mut‘ah" here, Hajj Tamattu‘ is meant.

Hadith Commentary:
1.
There are three types of Hajj:
a.
Ifrad:
To enter the state of ihram with the intention of only performing Hajj.
b.
Qiran:
To enter the state of ihram with the intention of performing both Hajj and Umrah together.
c.
Tamattu’:
In this, too, the intention is for both Hajj and Umrah, but first only Umrah is performed, and after that, on the 8th of Dhul-Hijjah, the ihram for Hajj is donned.
In Hajj Qiran and Hajj Tamattu’, it is also obligatory to offer a sacrificial animal (hady).
Imran (radi Allahu anhu) refers to this verse regarding Hajj Tamattu’.
2.
Umar (radi Allahu anhu) used to prohibit Hajj Tamattu’.
The reason for this was not its being unlawful, but rather his consideration was that people, by performing both Hajj and Umrah in a single journey, would leave the Ka‘bah, whereas if they made separate journeys for Hajj and Umrah, they would continue to visit the House of Allah regularly.
Since this position of his was contrary to the Book and the Sunnah, Imran bin Husayn (radi Allahu anhu) declared this position to be his personal opinion and refused to accept it.
Those people should take a lesson from this who consider it necessary to follow a particular Imam; when even the opinion of the rightly guided Caliph Umar (radi Allahu anhu) is not absolutely acceptable, then what status do other mujtahids have? Whereas the mujtahids themselves have advised that if our opinion is contrary to the Book and the Sunnah, it should not be accepted.
And Allah is the One whose help is sought.

(1) The person referred to is Umar radi Allahu anhu, because he used to prohibit this manner. The rest follow by implication.

(2) This hadith is evidence that a ruling of the Qur'an can be abrogated by a hadith.