Tirmidhi

Hadith Commentary:
The disapproval of tamattu‘ (combining Umrah and Hajj in one journey with a break in between) is reported from Umar and Uthman Ghani (radi Allahu anhuma), but their statement is contrary to authentic ahadith and the explicit text of the Qur’an itself; therefore, it was abandoned and no one acted upon it.
When the opinion of Umar and Uthman (radi Allahu anhuma), who are among the Rightly Guided Caliphs, is not accepted when it contradicts the hadith, then what significance do other mujtahids or scholars have in comparison?
Their fatwa, when contrary to the hadith, is baseless and worthless.
(Wahidi)
For this reason, Shah Waliullah (rahimahullah) has stated that those who give preference to the statement of the Imam over authentic marfu‘ ahadith and think that this is sufficient for them—what answer will they have when they stand before Allah on the Day of Reckoning?
Alas, the disease of blind following of individuals (taqlid shakhsi) was present among the Jews and Christians, and it has also afflicted the Muslims, so that they too have become the embodiment of:
﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ﴾ (al-Tawbah: 31)
—that is, these people have taken their scholars and monks as lords besides Allah, meaning they have made obedience to them obligatory upon themselves just as they do for Allah.
This is what is called rigid imitation (taqlid jamid), which is the root of all diseases.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has made the noble verse the title.
There are several rulings in this verse, but Imam Bukhari has mentioned the ruling regarding the sacrificial animal (hady) and tamattu‘.
Performing two acts of worship—Hajj and ‘Umrah—in a single journey is tamattu‘; therefore, by hady is meant both the hady of tamattu‘ and the hady of qiran.
Although the verse specifically mentions the hady of tamattu‘, the hady of qiran can also be understood from it.
In Hajj tamattu‘, after performing ‘Umrah, the state of ihram is ended and intercourse with one’s wife becomes permissible.
And in Hajj qiran, ‘Umrah is combined with Hajj.

(2)
It should be noted that, according to Ibn ‘Abbas radi Allahu anhu, by hady is meant a goat (or sheep).
There can be no sharing in this, but in the case of a camel or cow, shares can be allotted.
Although Ibn ‘Umar radi Allahu anhu did not initially hold this view, he later retracted. Thus, Sha‘bi rahimahullah says that I asked ‘Abdullah ibn ‘Umar radi Allahu anhu:
Can seven people share in a camel or cow? He replied: Do they have seven souls? I said: The Messenger of Allah sallallahu alayhi wa sallam has deemed a camel or cow sufficient on behalf of seven people.
He said:
Is that so? I said:
Yes.
He said:
I did not know this.
(Musnad Ahmad: 409/5 and its chain is weak)

(3)
The narration of Adam has been related by Imam Bukhari, the route of Wahb ibn Jarir by Imam Bayhaqi rahimahullah, and the narration of Ghundar by Imam Ahmad with his connected chain.
(Fath al-Bari: 676/3)

Hadith Commentary: Ibn Abbas (radi Allahu anhu) found Abu Jamrah’s dream very pleasing because it confirmed the correctness of the fatwa he had given.
A dream is not a legal proof (shar‘i hujjah).
However, when the dreams of righteous people support matters of the Shari‘ah, there is a strong presumption of their correctness.
Ibn Abbas (radi Allahu anhu) described Hajj al-Tamattu‘ as the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam), and whoever acts in accordance with the Sunnah, his deed will certainly be accepted by Allah.
A small act of worship performed in accordance with the Sunnah carries more reward than a great act of worship done contrary to the Sunnah.
It is transmitted from the scholars of religion that following even a minor Sunnah, such as lying down after the Sunnahs of Fajr, is of great merit.
All these blessings are attained due to serving the Messenger of Allah (sallallahu alayhi wa sallam), even in the matter of carrying his sandals.
The Lord has no need for anyone’s worship.
He only desires that the conduct and manner of His beloved (sallallahu alayhi wa sallam) be adopted.
Hafiz (rahimahullah) says:
وَيُؤْخَذُ مِنْهُ إِكْرَامُ مَنْ أَخْبَرَ الْمَرْءَ بِمَا يَسُرُّهُ وَفَرَحُ الْعَالِمِ بِمُوَافَقَتِهِ الْحَقَّ وَالِاسْتِئْنَاسُ بِالرُّؤْيَا لِمُوَافَقَةِ الدَّلِيلِ الشَّرْعِيِّ وَعَرْضُ الرُّؤْيَا عَلَى الْعَالِمِ وَالتَّكْبِيرُ عِنْدَ الْمُسِرَّةِ وَالْعَمَلُ بِالْأَدِلَّةِ الظَّاهِرَةِ وَالتَّنْبِيهُ عَلَى اخْتِلَافِ أَهْلِ الْعِلْمِ لِيُعْمَلَ بِالرَّاجِحِ مِنْهُ الْمُوَافِقِ لِلدَّلِيلِ۔
(Fath)

That is, from this it is derived that if a brother brings someone glad tidings, he should honor him; and also that if a scholar’s statement coincides with the truth, he may express happiness; and also that if a dream is seen in accordance with a legal proof (dalil shar‘i), it is permissible to feel joy from it; and also that a dream should be presented before a scholar; and also that it is correct to raise the slogan of takbir at a time of happiness; and also that it is permissible to act upon apparent evidences; and also that, at the time of disagreement, the people of knowledge may be alerted so that they act upon that which is established as preponderant (rajih) by evidence.

Hadith Commentary:
(1)
The incident mentioned in the hadith occurred during the rule of Abdullah ibn Zubair (radi Allahu anhu).
(2)
Abdullah ibn Zubair (radi Allahu anhu) used to prohibit people from performing Hajj al-Tamattu‘.
His position was that Hajj al-Tamattu‘ could be performed only out of necessity, and that performing it in normal circumstances was not correct. However, this position of his is contrary to the majority of the scholars.
When Abu Jamrah mentioned this to Ibn Abbas (radi Allahu anhu), he said "Allahu Akbar" and stated:
"Doing so is the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam)."
Then Abu Jamrah went to the House of Allah and performed tawaf; there he fell asleep and in his dream he was given the glad tidings of the acceptance of his Hajj al-Tamattu‘.
In one narration, it is mentioned that the one who came in the dream said:
"Your Hajj al-Tamattu‘ has been accepted."
(Fath al-Bari: 3/542)

Hadith Commentary: Benefits and Issues: Now, in contrast to the customs and traditions of the Age of Ignorance (Jahiliyyah), performing ‘Umrah together with Hajj in the form of Tamattu‘ and Qiran during the months of Hajj is permissible. There is no kind of objection, evil, or sin in this.

English Commentary:
1:
However, the sacred months have no connection with donning the ihram for Hajj. The Imam rahimahullah mentioned them only for clarification, so that the two are not confused with each other.
Note:
(In the chain of narration, Yazid ibn Abi Ziyad is weak, but through supporting narrations and corroborating evidence, this hadith is considered sahih li ghayrihi [authentic due to external supporting evidence].)

1790. Commentary:
➊ Imam Ibn al-Qayyim states: It is not correct for Imam Abu Dawood to declare the aforementioned hadith as munkar (denounced), because this issue is established by authentic ahadith. In reality, this criticism pertains to the next hadith (1791). (Awn al-Ma‘bood)
➋ Since, before Islam, people considered performing ‘umrah during the days of Hajj to be a major sin, the Messenger of Allah (sallallahu alayhi wa sallam) prohibited them from this and emphatically implemented the ruling of Islamic law.

(1) Cutting the hair on Marwah can only occur during an ‘umrah, because during the Farewell Pilgrimage (Hajjat al-Wada‘), the Prophet (sallallahu alayhi wa sallam) had his hair shaved in Mina. Therefore, this refers to the ‘umrah of Ji‘ranah, which took place in 8 AH after the conquest of Makkah. Imam Nawawi and Ibn al-Qayyim (rahimahullah) and others have interpreted it in this way. By that time, Mu‘awiyah (radi Allahu anhu) had already embraced Islam, and it is agreed upon that the Messenger of Allah (sallallahu alayhi wa sallam) did not become lawful (halal) after performing ‘umrah during the Farewell Pilgrimage, but only became lawful after completing the Hajj.

(2) “Ibn ‘Abbas said: No.” That is, I do not know. However, in the narration of Sahih Muslim, the words of Ibn ‘Abbas (radi Allahu anhu) are: [لَاأَعْلَمُ ھِٰہِ اِلَّا حُجّقۃً عَلَیْکَ] (Sahih Muslim, al-Hajj, Hadith: 1246) “Rather, I consider it contrary to your position, because you prohibit tamattu‘. And your having the Prophet (sallallahu alayhi wa sallam) shave his head at Marwah is evidence that the Messenger of Allah (sallallahu alayhi wa sallam) became lawful after ‘umrah. Therefore, if the Messenger of Allah (sallallahu alayhi wa sallam) performed Hajj tamattu‘, then why do you prohibit it?” The final words of the narration in the chapter also support this meaning (the meaning of the narration in Sahih Muslim). Thus, Ibn ‘Abbas (radi Allahu anhu) interpreted the incident of Mu‘awiyah (radi Allahu anhu) having his head shaved at Marwah as referring to an ‘umrah before the Farewell Pilgrimage. However, explicit narrations contradict this, so some researchers have interpreted the shaving of the head at Marwah as a misunderstanding, forgetfulness, or error on the part of Mu‘awiyah (radi Allahu anhu). And Allah knows best.

(3) Mu‘awiyah’s (radi Allahu anhu) prohibition of tamattu‘ was in following the example of ‘Umar and ‘Uthman (radi Allahu anhuma).

(4) It is necessary to refute actions that are contrary to the Sunnah, regardless of who does them, because the truth is greater than anyone.

(1) "Therefore," meaning that due to performing ‘umrah, our Hajj has become Hajj al-Tamattu‘; thus, there should be a state of being lawful (halal) between ‘umrah and Hajj so that the distinct status of ‘umrah becomes clear. However, the condition is that there should not be a sacrificial animal with one.

(2) "'Umrah has entered into Hajj." Various meanings of this have been stated: *‘Umrah can be performed during the days of Hajj; there is no restriction. *Hajj and ‘umrah have been combined, so after entering the state of ihram for Hajj and performing ‘umrah, one can become lawful (halal). *There is no need to perform the acts of ‘umrah separately. If Hajj and ‘umrah are being performed together (in the form of qiran), then only the acts of Hajj are sufficient. Only the intention will be for ‘umrah; the acts will be those of Hajj. This is the opinion of Imam Shafi‘i rahimahullah. *‘Umrah is included in Hajj, so after Hajj becomes obligatory, ‘umrah is no longer necessary. Hajj alone will suffice. Of these four meanings, the first meaning is agreed upon. The second meaning is valid only according to Imam Ahmad rahimahullah, the third meaning according to Imam Shafi‘i rahimahullah, and the fourth meaning is considered valid only by the Hanafis. And Allah knows best.