Nasai

(1) Ibn Umar radi Allahu anhu was perhaps not aware of the hadith of Duba‘ah radi Allahu anha; otherwise, the very Sunnah of the Noble Prophet sallallahu alayhi wa sallam that he is mentioning is the same Prophet’s statement: “Make a condition.” Just as the Sunnah of the Prophet sallallahu alayhi wa sallam is sufficient, likewise the statement of the Noble Prophet sallallahu alayhi wa sallam leaves no room for objection or doubt. And this hadith regarding making a condition is absolutely authentic. It is mentioned in Sahih Muslim and the four Sunan. It also has corroborating narrations. The eminent Companions Umar, Ali, and Ibn Mas‘ud radi Allahu anhum are also of this opinion; therefore, making a condition is undoubtedly correct.

(2) “Perform the circumambulation (tawaf) of the House of Allah,” provided that one is able to reach there. In the narration of Duba‘ah radi Allahu anha, the case is one of inability; it is evident that in such a situation, wherever the inability occurs, one must become lawful (exit the state of ihram) right there. However, if it was the ihram for the obligatory Hajj, then one must perform Hajj again the following year, if able; otherwise, Allah, the Exalted, is the Acceptor of excuses. The Messenger of Allah sallallahu alayhi wa sallam became lawful (exited ihram) during the journey in the ‘Umrah of Hudaybiyyah, and there is no mention anywhere that he ordered those Companions to make up (qada) for it.

Hadith Commentary:
Fulfilling the covenant also required exactly what the Messenger of Allah (sallallahu alayhi wa sallam) fully carried out, and he stayed only three days before leaving his beloved and noble city of Makkah and returning.
If only today’s Muslims would adhere to their promises in the same manner, their honor and status in the world could increase greatly.

Hadith Commentary:
➊
In the 5th year Hijri, the Messenger of Allah (sallallahu alayhi wa sallam) made a peace treaty with the disbelievers of Makkah at the place of Hudaybiyyah on these conditions: that this year the Muslims would return without performing ‘umrah, and that they would perform ‘umrah the following year. In addition, when they would come to Makkah, they would not bring any weapons except swords, and even those swords would be sheathed, and the Muslims would not stay in Makkah for more than three days.

➋
The Messenger of Allah (sallallahu alayhi wa sallam), due to being prevented, ended his state of ihram (ritual consecration) right there. The following year, in 7 Hijri, after the Messenger of Allah (sallallahu alayhi wa sallam) had completed the Battle of Khaybar and other smaller expeditions, he went to Makkah in the month of Dhu al-Qa‘dah to perform ‘umrah, completed the ‘umrah, and after staying for three days, returned to Madinah. Fulfilling the promise required this, and the Messenger of Allah (sallallahu alayhi wa sallam) fulfilled it completely.

➌
In this hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would not stay in Makkah against the wishes of the Quraysh disbelievers. These are general words; in one narration, it is clarified that he would not stay for more than three days. Thus, on the third day, they themselves said to Ali (radi Allahu anhu) that today is the last day, so tell your companion to leave Makkah. When they said this to the Messenger of Allah (sallallahu alayhi wa sallam), he departed from Makkah to Madinah al-Tayyibah.

(Sahih Muslim, al-Jihad, Hadith: 4631. (1783)
Fath al-Bari: 7/636)

Hadith Commentary:
Although the conditions set by the polytheists were entirely inappropriate, the Mercy to the Worlds (sallallahu alayhi wa sallam) accepted them in view of many greater benefits.
Thus, at times, it becomes necessary to make peace by yielding for the sake of expediency.
Islam is entirely supportive of peace.
In one narration, it is stated that whoever relinquishes his right and makes peace in order to eradicate discord, Allah grants him a much greater reward.
The reconciliation between Hasan (radi Allahu anhu) and Amir Muawiyah (radi Allahu anhu) was also of this very nature.

Hadith Commentary:
(1)
It is understood from this that reconciliation by accepting blood money (diyah) is permissible.
Rabi‘ radi Allahu anha was the paternal aunt of Anas ibn Malik radi Allahu anhu, and Anas ibn Nadr radi Allahu anhu was his uncle.

(2)
Anas ibn Nadr radi Allahu anhu did not deny the legal ruling; rather, he thought that there might be a choice between blood money (diyah) and retribution (qisas), and that whichever of the two was carried out would be permissible.
He was not aware of the specification of retribution (qisas), whereas in the Noble Qur’an it is stated:
(WA’L-SINNA BI’L-SINN)
“a tooth for a tooth (shall be broken).” ()
Another beautiful answer is that Anas ibn Nadr radi Allahu anhu, by saying “do not break (la taksir),” did not reject the command of Allah, but rather, with firm conviction in Allah’s grace, he expressed his belief that it would not occur. Thus, Allah did not let his trust and certainty be harmed.
This is also supported by the fact that the Messenger of Allah sallallahu alayhi wa sallam himself testified that there are some sincere servants whose words Allah fulfills.

(3)
Imam Bukhari rahimahullah, through the narration of Fuzari, has mentioned the situation of reconciliation, that those people forgave retribution (qisas) and accepted blood money (diyah); absolute pardon is not intended here.
Imam Bukhari rahimahullah himself has narrated the report of Fuzari with a connected chain.
(Sahih al-Bukhari, Tafsir, Hadith: 4611)

Hadith Commentary:
During the reign of Abdul Malik bin Marwan, Iraq and Hijaz were under the control of Abdullah bin Zubair (radi Allahu anhu). Abdul Malik sent Hajjaj bin Yusuf to reclaim this region. Hajjaj set up camps around Makkah Mukarramah. In these circumstances, performing Hajj and Umrah was not possible. Abdullah bin Umar (radi Allahu anhu) planned to perform Umrah during those days, but he was stopped and told that it was not appropriate to do so during times of tribulation, and that he should not go to Makkah Mukarramah. He replied: If we are able to reach the House of Allah, we will perform the rites of Umrah. Otherwise, wherever we are prevented, we will come out of the state of ihram (ritual consecration), just as the Messenger of Allah (sallallahu alayhi wa sallam) came out of the state of ihram for Umrah at the place of Hudaybiyyah. These ahadith refer to this very tribulation. And Allah knows best.

Hadith Commentary:
The meaning is that during his caliphate, Umar ibn al-Khattab (radi Allahu anhu) was a great warrior, extremely generous, and a tremendous pillar of Islam. As for the matter of virtues (manqabat), the rank of Abu Bakr (radi Allahu anhu) is higher and more exalted than all the other Companions.

Hadith Commentary:
Hazrat Aslam was the servant of Sayyiduna Umar ibn Khattab radi Allahu anhu.
He said regarding Hazrat Umar:
During his caliphate, I did not see anyone more generous or more tireless in striving than him.
From this testimony and witness, the virtue of Hazrat Umar radi Allahu anhu is established, that he was a great pillar of Islam.
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radi Allahu anhu.
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Hadith Commentary:
This hadith supports the opinion of the majority of scholars.
They say that in the case of being prevented (from completing Hajj or Umrah, i.e., ihsar), one should offer the sacrificial animal (hady) wherever one removes the ihram, whether that place is inside the sacred precinct (haram) or outside (hill). As for Imam Abu Hanifah rahimahullah, he says that the sacrificial animal should be sent to the haram, and only after it is slaughtered there should one remove the ihram.
So it is stated: "The majority say that the one prevented (from Hajj or Umrah) should slaughter the sacrificial animal wherever he is released from ihram, whether in the hill or in the haram," etc. (Fath)
That is, the one who is prevented from Hajj should offer the sacrifice wherever he removes the ihram, whether in the hill or in the haram, at that very place.

Hadith Commentary:
(1)
The position of Imam Malik rahimahullah is that it is not obligatory for the one prevented (from completing Hajj or Umrah due to an impediment) to offer a sacrificial animal (hady), whereas the aforementioned hadith is an argument against his view, because in it both the ruling and the reason for the ruling are mentioned. The reason is being prevented (ihsar), and the ruling due to that reason is to offer a sacrificial animal. The apparent wording of this hadith necessitates that this ruling be linked to its reason. (Fath al-Bari: 14/4) And Allah knows best.

(2)
This hadith also supports the position of the majority of scholars, that in the case of being prevented (ihsar), one should slaughter the sacrificial animal at the place where he removes his ihram, whether that place is outside the sanctuary (hil) or within the sanctuary (haram). However, some individuals are of the opinion that the sacrificial animal should be sent to the sanctuary (haram), and when it is slaughtered there, then the ihram should be removed. This hadith does not support that position. And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has presented the hadith narrated from Ibn Abbas radi Allahu anhu through two chains to establish his claim. In both, it is clarified that for a Qarin (one performing Qiran), a single circumambulation (tawaf) and a single sa‘y (walking between Safa and Marwah) suffice for both Hajj and ‘Umrah. In one narration, there is further explicitness, with the words: The Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever has combined the ihram of Hajj and ‘Umrah, a single tawaf and a single sa‘y will suffice for both, until he becomes released from both at the same time.” (Jami‘ at-Tirmidhi, Book of Hajj, Hadith: 948)
(2)
If the one performing Qiran Hajj (Hajj Qiran) performs a single tawaf and a single sa‘y, then according to authentic ahadith, this is correct, and those narrations which state otherwise have no standing in comparison to the authentic ahadith.
In this regard, studying Fath al-Bari:
(3/625)
will be beneficial.

Hadith Commentary:
Apparently, it seems that according to Abdullah ibn Umar (radi Allahu anhu), it was not permissible to stipulate a condition (shart) in the state of ihram for Hajj or Umrah. Stipulating a condition means that at the time of donning the ihram, one says: “O Allah! Wherever I am stopped, let my ihram be released there.” The majority of the Companions (Sahabah) and Followers (Tabi‘in) have considered this permissible, and this is also the opinion of Imam Ahmad and the Ahl al-Hadith.
(Wahidi)
And in such circumstances, the example is present; even today such situations can arise. Therefore, the Sunnah of the Lawgiver (sallallahu alayhi wa sallam) is a beautiful example (uswah hasanah) for the Muslim Ummah to come in the future.
The details of “ihsar” (being prevented from completing Hajj or Umrah) have already been mentioned previously.
Muhammad ibn Shihab al-Zuhri is attributed to Zuhrah ibn Kilab. His kunyah is Abu Bakr, and his name is Muhammad. He is the son of Abdullah ibn Shihab.
He was a great jurist (faqih) and hadith scholar (muhaddith), and among the Followers (Tabi‘in), he was a person of great stature. He was a prominent jurist and scholar of Madinah, and people would refer to him in various branches of the sciences of Shari‘ah.
A large group narrates from him, among whom are Qatadah and Imam Malik ibn Anas. Umar ibn Abd al-Aziz (rahimahullah) said: “Among those who have passed in this era, I do not find anyone more knowledgeable than him.”
Makhul was asked: “Among the scholars you have seen, who is the most knowledgeable?” He replied: “Ibn Shihab.” Then he was asked: “After him, who?” He replied: “Ibn Shihab.” Then it was said: “After Ibn Shihab?” He replied: “It is still Ibn Shihab.”
He passed away in the month of Ramadan in the year 124 AH. Rahimahullah rahmatan wasi‘ah. (Amin)

Hadith Commentary:
(1)
The meaning of an impediment (rukawat) in Hajj is that the standing at ‘Arafah (wuquf ‘Arafah), which is the greatest pillar of Hajj, cannot be performed.
Ibn ‘Umar (radi Allahu anhu) made an analogy between an impediment in Hajj and an impediment in ‘Umrah.
Apparently, it seems that, according to Ibn ‘Umar (radi Allahu anhu), it is not permissible to enter into a conditional state of ihram for Hajj or ‘Umrah, whereas other scholars have considered it permissible. Thus, Imam Tirmidhi (rahimahullah) has narrated that Ibn ‘Umar (radi Allahu anhu) used to reject conditional ihram and would say:
“Is the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) not sufficient for you?” (Jami‘ al-Tirmidhi, al-Hajj, Hadith: 942)
However, Imam Bukhari (rahimahullah) has omitted this portion from the narration.
(2)
Imam Bayhaqi (rahimahullah) says that if ‘Abdullah ibn ‘Umar (radi Allahu anhu) had known the hadith of Dubā‘ah bint Zubayr, he would not have rejected conditional ihram.
The hadith of Dubā‘ah is as follows:
Dubā‘ah says that she said to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah! I intend to perform Hajj but I am ill. In such a situation, what should I do?” He said:
“Perform Hajj and stipulate with Allah:
O Allah! I will exit from ihram at the place where You restrain me.”
(Sahih Muslim, al-Hajj, Hadith: 2902(1207))
Imam Bukhari (rahimahullah) has mentioned this narration in the Book of Marriage (Kitab al-Nikah), and a complete discussion related to it will come later.
Imam Ibn Hazm (rahimahullah) has discussed this issue in detail.
(Fath al-Bari: 13/4)

"You did not stipulate a condition"—perhaps this is a reference to the ‘Umrah of Hudaybiyyah, where there was a risk of obstruction from the enemy, yet you did not stipulate a condition. Whereas the hadith of Lady Duba‘ah (radi Allahu anha) is later, in which you (sallallahu alayhi wa sallam) instructed to stipulate a condition. Both should be acted upon: whoever stipulates a condition should act upon the narration regarding the condition, and whoever does not stipulate a condition should act upon the narration of Ibn ‘Umar (radi Allahu anhu). Imam al-Nasa’i (rahimahullah) established both chapters and thus indicated that there is no contradiction between the two. Both are applicable in their respective circumstances. And this is the correct view. No authentic or practicable hadith should be abandoned. (For further details, see the previous hadith and Hadith: 2766)

632 Narrator of the Hadith:
Hazrat Miswar bin Makhramah radi Allahu anhu: In "Miswar," there is a kasrah (i) under the letter "Meem," the "Seen" is sakin (silent), and there is a fathah (a) on the "Waw." In "Makhramah," there is a fathah (a) on the "Meem," the "Kha" is sakin (silent), and there is a fathah (a) on the "Ra." He was a Zuhri Quraishi. He was counted among the people of virtue. After the martyrdom of Hazrat Uthman radi Allahu anhu, he moved to Makkah. When Yazid bin Muawiyah besieged Makkah at the beginning of 64 Hijri, a stone from a catapult struck him while he was praying, and he passed away.

Benefit:
At first, Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) had assumed the ihram only for ‘umrah. Then he thought that performing both Hajj and ‘umrah together, i.e., performing qiran, is better, so he also made the intention for Hajj. He proclaimed this aloud to the people so that they might follow him as well.
Bayda’ is a place between Makkah and Madinah, located ahead of Dhu’l-Hulayfah. Qudayd is also the name of a place near Juhfah.