Nasai

(1) Abdullah ibn Zubayr radi Allahu anhu had taken refuge in Makkah against the rule of Yazid, and then he claimed the caliphate. Many regions of the Muslims pledged allegiance to him. On the other hand, after the death of Marwan, his son Abd al-Malik became caliph, and he gradually began to reduce the territory under Abdullah ibn Zubayr radi Allahu anhu’s control, until his authority was limited only to Makkah. In 73 AH, Abd al-Malik sent Hajjaj to eliminate him. Hajjaj besieged Makkah and began fighting. Eventually, Abdullah ibn Zubayr radi Allahu anhu was martyred and his rule ended. The name of Allah remains. That year, there was a fear that perhaps the fighting would not end before the days of Hajj and Hajj would not be possible, but the fighting ended beforehand and Hajj was performed in an orderly manner.

(2) From this, it is understood that if a person intending Hajj faces danger on the way, even then he can set out with the intention of Hajj, provided he does not have certainty (of harm) but rather has hope of being saved. This is not “throwing oneself into destruction.”

(3) “There is a best example” — by this, it was meant that the Messenger of Allah sallallahu alayhi wa sallam was also prevented from reaching the House of Allah during the ‘Umrah of Hudaybiyyah. Just as you did, we will do the same: wherever we are stopped, we will slaughter the sacrificial animals there, shave our heads, and come out of the state of ihram.

(4) “With the first circumambulation (tawaf)” — the apparent meaning of this phrase is that when they reached the House of Allah, the tawaf al-qudum (arrival circumambulation) and sa’i (ritual walking) they performed were considered sufficient, and no further tawaf was performed. But this understanding is not correct, because performing tawaf on the Day of Sacrifice (yawm al-nahr) is absolutely necessary; without it, Hajj is not complete. Therefore, the meaning of this phrase will either be that for coming out of ihram, they considered the first tawaf and sa’i sufficient, and did not wait for the obligatory tawaf, but performed it later — and this is entirely correct. On the Day of Sacrifice, after the sacrifice, the state of ihram ends, and tawaf is performed after coming out of ihram. Or, sa’i is meant by tawaf here, i.e., they considered the first sa’i (which was performed with the tawaf al-qudum) sufficient, and did not perform sa’i after the tawaf of yawm al-nahr. Imam Shafi’i rahimahullah holds this view in the case of qiran (combining Hajj and ‘Umrah), that if sa’i was performed earlier, there is no need for sa’i on yawm al-nahr. And in the case of Hajj alone, the Hanafis also hold this view. If these two meanings are intended, then this phrase is correct; otherwise, this phrase is unreliable due to being contrary to many other narrations. (Sa’i is also sometimes referred to as tawaf.)

Hadith Commentary:
➊
In one narration, it is clarified that when Abdullah ibn Umar (radi Allahu anhu) intended to perform Hajj and Umrah, at that time Hajjaj ibn Yusuf had encamped around Makkah Mukarramah so that he could wrest it from Abdullah ibn Zubair (radi Allahu anhu).
(: Sahih al-Bukhari, Book of Hajj, Hadith: 1640)
In another narration, it is mentioned that the son who spoke to him was also named Abdullah.
Then, from the place of Qudayd, he purchased a sacrificial animal and set out for Makkah.
(: Sahih al-Bukhari, Book of Hajj, Hadith: 1693)

➋
From this hadith, it is understood that for a Qarin (one performing Qiran Hajj), a single tawaf (circumambulation) and a single sa’i (ritual walking) are sufficient.
There is no need for separate tawaf and sa’i for Umrah and Hajj; accordingly, Imam Bukhari (rahimahullah) has established a separate chapter on this matter.
And Allah knows best.

Hadith Commentary:
This is the view of the majority of scholars and the Ahl al-Hadith, that for the Qarin (one performing Qiran Hajj), a single tawaf (circumambulation) and a single sa'i (ritual walking) are sufficient.

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: At the place of Hudaybiyyah, the disbelievers of Quraysh prevented the Messenger of Allah (sallallahu alayhi wa sallam) from performing ‘umrah. You (sallallahu alayhi wa sallam) ended your state of ihram right there. The Messenger of Allah (sallallahu alayhi wa sallam) did not himself command his noble companions (radi Allahu anhum) to make up (qada) for that ‘umrah. From this, it is understood that making up (qada) is not obligatory upon one who is prevented (muhsar). The ‘umrah that was performed the following year was not as a make-up (qada), but it is called ‘Umrat al-Qada only because it was performed as a result of the agreement reached with the disbelievers of Quraysh. Thus, it is narrated from Ibn ‘Umar (radi Allahu anhu) that the ‘umrah of the sixth year of Hijrah was not a make-up (qada), but rather it was in accordance with the condition agreed upon with the Quraysh, that the Muslims would perform ‘umrah the following year in the same month in which they had been prevented from performing ‘umrah.
(al-Sunan al-Kubra lil-Bayhaqi: 5/219, and Fath al-Bari: 4/16)

Hadith Commentary:
The military campaign of Hajjaj against Abdullah ibn Zubair (radi Allahu anhu), and in this context, the unjust shedding of the blood of many Muslims—even to the extent of the desecration of the Sacred Ka‘bah—are among those painful events in Islamic history that still make one’s hair stand on end at their very thought.
The entire Ummah continues to suffer the consequences of these actions to this day. May Allah grant the people of Islam understanding, so that in this dark era they may act with mutual unity and confront the enemies of Islam, whose conspiracies have today caused Bayt al-Maqdis to slip from the hands of the Muslims.
Inna lillahi wa inna ilayhi raji‘un.
O Allah, grant victory to Islam and the Muslims. Ameen.

Hadith Commentary: Benefits and Issues:

➊ There is a difference of opinion regarding "ihsar" (prevention). According to many of the noble Companions (radi Allahu anhum ajma'in) and the Tabi'in, anything that becomes an obstacle to reaching the House of Allah—whether it is an enemy, illness, wound, or any kind of fear or danger—is considered "ihsar." This is also the position of the Hanafi scholars. However, according to Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, "ihsar" pertains only to being prevented by an enemy; in any other situation, it is not permissible to exit the state of ihram. In every case, when the opportunity arises, one must perform the circumambulation (tawaf) of the House of Allah and then exit the state of ihram.

➋ By "fitnah" (trial/strife), as will be mentioned in the next hadith, is meant the danger of war between Abdullah ibn Zubair radi Allahu ta'ala anhu and Hajjaj ibn Yusuf, which relates to the year 72 AH.

➌ Abdullah ibn Umar radi Allahu ta'ala anhu performed Hajj Qiran (combined Hajj and Umrah in one ihram), and for this he performed only one sa'y (ritual walk between Safa and Marwah), which he did along with the arrival circumambulation (tawaf al-qudum). Later, he did not perform sa'y between Safa and Marwah with the tawaf al-ifadah, and he offered a sacrificial animal (hady) for Hajj Qiran. All the imams, except Imam Ibn Hazm rahimahullah, are in agreement on this. According to Imam Ibn Hazm rahimahullah, the sacrificial animal is obligatory only for the mutamatti' (one performing Hajj Tamattu'), and not for the qarin (one performing Hajj Qiran).

(1) For details regarding Hajjaj and Abdullah ibn Zubayr radi Allahu anhu, see the benefit of Hadith 2747: 1.

(2) “The matter of both is the same,” meaning that if one is unable to reach the House of Allah (Bayt Allah) and is prevented, then—whether the ihram is for ‘umrah, for hajj, or for both—the method of becoming lawful (halal) is the same. If there is no obstruction, then just as ‘umrah can be performed, hajj can also be performed; therefore, there will be no difference if one assumes ihram for hajj along with ‘umrah.

(3) Ihsar means that the person in ihram is unable to reach the House of Allah, whether due to an enemy preventing him, as happened in the ‘umrah of Hudaybiyyah, or due to some illness or the like that renders him unable to continue the journey. In both cases, if he has a sacrificial animal with him, it should be slaughtered, and if it can be sent to the Haram, it should be sent. After slaughtering the animal, he should shave his head (have his hair cut, i.e., perform halq or taqsir) and become lawful (halal). If it was an obligatory hajj, he should perform it again in the future, provided he has the ability; otherwise, he is excused. The same ruling applies to ‘umrah. One opinion is that if it was ihram for ‘umrah or for a supererogatory (nafl) hajj, then there is no need to make it up (qada) later, as happened in the ‘umrah of Hudaybiyyah. The Prophet sallallahu alayhi wa sallam did not obligate anyone to make it up later. However, according to the preferred (rajih) position, the performance of ‘umrah is also obligatory; therefore, if someone’s obligatory ‘umrah remains unfulfilled or is not completed, then in the following year, if he has the ability, he must make it up. As for the position that making up ‘umrah is not necessary in general, and using the ‘umrah of Hudaybiyyah as evidence for this, this is questionable. Firstly, because an agreement had already been made to perform ‘umrah the following year, so there was no need for any further ruling. Secondly, according to the preferred position, the obligation of hajj was established in 9 AH, so what would be the meaning of the obligation of ‘umrah before that? Therefore, the Messenger of Allah sallallahu alayhi wa sallam did not obligate anyone by way of ruling. And Allah knows best.

For details, see Hadith number 2747.

Urdu footnote:
“He performed one circumambulation (tawaf).” By this, the obligatory tawaf is meant; otherwise, it is certain that upon arriving in Makkah Mukarramah, he performed one tawaf, and then on the 10th of Dhul-Hijjah, he performed another tawaf. The first tawaf was both the Tawaf al-Qudum (arrival circumambulation) and the tawaf of ‘umrah. The second tawaf was obligatory. It is also called Tawaf al-Ifadah. Imam Shafi‘i and the hadith scholars hold this view. The Hanafis hold that for the one performing qiran (combining hajj and ‘umrah), there are three tawafs and two sa‘ys: tawaf of ‘umrah, sa‘y of ‘umrah, tawaf al-qudum, tawaf al-ziyarah, and sa‘y of hajj. However, only two tawafs and one sa‘y are authentically established from the Messenger of Allah (sallallahu alayhi wa sallam), and according to the Hanafis, the Prophet’s (sallallahu alayhi wa sallam) hajj was qiran. Some researchers have interpreted the “one tawaf” mentioned in the hadith as referring to sa‘y, because in reality, he performed only one sa‘y. The Hanafis interpret this tawaf as referring to the state of release (tahallul), meaning that you became lawful (halal) from both hajj and ‘umrah only after performing the tawaf al-ziyarah. However, even with this interpretation, the Hanafi position is not established that the qarin (one performing qiran) should perform three tawafs. This discussion has already passed earlier. (See, Hadith: 2747)