Tirmidhi

Commentary: 1؎ :
In one narration of Bukhari it is stated: "The Messenger of Allah (sallallahu alayhi wa sallam) performed ‘umrah in Dhu al-Qa‘dah twice before performing Hajj."
The Noble Prophet (sallallahu alayhi wa sallam) performed ‘umrah in the month of Dhu al-Qa‘dah twice before he performed Hajj.

Hadith Commentary:
Hazrat Hamzah radi Allahu anhu was the foster brother of the Prophet sallallahu alayhi wa sallam.
That is why his daughter addressed the Prophet sallallahu alayhi wa sallam as “uncle, uncle.”
Hazrat Zayd radi Allahu anhu referred to this girl as his niece because the Prophet sallallahu alayhi wa sallam had made Hazrat Zayd radi Allahu anhu the brother of Hazrat Hamzah radi Allahu anhu.
The Prophet sallallahu alayhi wa sallam addressed Zayd radi Allahu anhu with the word “mawlana.” Mawla refers to a slave whom the master has set free.
The Prophet sallallahu alayhi wa sallam freed Hazrat Zayd and made him his son.
When the Prophet sallallahu alayhi wa sallam, out of justice, gave this girl to Hazrat Ja’far radi Allahu anhu, he narrated this hadith to please the hearts of the others.
From this hadith, a great virtue of Hazrat Ali radi Allahu anhu is derived.
The Prophet sallallahu alayhi wa sallam said, “I am yours, and you are mine.”
The meaning is that both of us are descendants of the same grandfather and share the same blood.
Hazrat Ali radi Allahu anhu’s refusal to erase and write your blessed name was not out of disobedience, but due to the fervor of his faith, he could not bring himself to erase your Prophethood, which is entirely true and correct, with his own hand.
Hazrat Ali radi Allahu anhu also understood that your command was not obligatory (wujub).
The chapter heading is derived from this, as in the heading only “so-and-so son of so-and-so” is written, and a longer genealogy or family lineage is not required.
In this narration, the mention of the Prophet sallallahu alayhi wa sallam writing himself is to be understood as a miracle; otherwise, in reality, the Prophet was unlettered (ummi) and had no connection with reading or writing.
Then Allah enriched him with the knowledge of the first and the last.
Those who deny the unlettered (ummi) status of the Prophet sallallahu alayhi wa sallam are mistaken.
Being unlettered (ummi) is also one of his miracles.

Hadith Commentary:
(1)
The purpose of Imam Bukhari rahimahullah is that mentioning lineage and similar details in a peace document is for the sake of specification and removal of ambiguity. If this objective is achieved without such mention, then there is no need to state the lineage, as in accordance with this hadith, only "Muhammad bin Abdullah" was written in the peace agreement. The jurists have written: In such documents, mentioning the parents, lineage, and tribe, etc., is necessary in case of confusion; otherwise, it is not obligatory to write them.

(2)
According to this narration, Ali radi Allahu anhu did not disobey the command of the Messenger of Allah sallallahu alayhi wa sallam; rather, due to the fervor of his faith, he could not bring himself to erase with his own hand the Messenger’s prophethood, which was entirely true and correct. Ali radi Allahu anhu understood from the context that this instruction was not given as an obligation; otherwise, it would not have been possible for him not to comply.

(3)
It should be clear that, on the occasion of the Treaty of Hudaybiyyah, the Messenger of Allah sallallahu alayhi wa sallam, considering the greater benefit, accepted several conditions of the polytheists of Makkah. The following year, the polytheists themselves had to bear the consequences of these erroneous conditions. We will explain this in detail later.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has presented narrations from Aisha radi Allahu anha, Ibn Umar, Anas, and Bara’ bin Azib radi Allahu anhum regarding the number of ‘umrahs performed by the Messenger of Allah sallallahu alayhi wa sallam.

There is no doubt that the Messenger of Allah sallallahu alayhi wa sallam performed four ‘umrahs during his blessed life:
The first ‘umrah was performed in the sixth year of Hijrah, when the polytheists prevented him from reaching the House of Allah, so he and the noble Companions radi Allahu anhum ended their state of ihram at the place of Hudaybiyyah itself. This is also counted as an ‘umrah.
The second ‘umrah was performed in the seventh year of Hijrah, and it was in the month of Dhu al-Qa‘dah. Since this ‘umrah was performed as a result of a treaty and decision with the Quraysh, it is called ‘Umrat al-Qada’. This name was not given because it was performed as a make-up (qada) as is commonly thought among the general public.
The third ‘umrah was performed in the eighth year of Hijrah, in Dhu al-Qa‘dah, when Makkah was conquered and the spoils of the Battle of Hunayn were distributed. This is called the ‘Umrah of Ji‘ranah.
The fourth ‘umrah was performed along with the Farewell Hajj (Hajjat al-Wada‘).
Abdullah bin Umar radi Allahu anhu became confused or forgot, so he said that one ‘umrah was performed in the month of Rajab. Regarding this, Aisha radi Allahu anha refuted it, saying that the Messenger of Allah sallallahu alayhi wa sallam did not perform any ‘umrah in the month of Rajab.
In Sahih Muslim, it is mentioned that upon hearing Aisha’s radi Allahu anha statement, Ibn Umar radi Allahu anhu neither affirmed nor denied, but remained silent.
(Sahih Muslim, al-Hajj, Hadith: 3036(1253))
This means that he also agreed with Aisha’s radi Allahu anha position that the Messenger of Allah sallallahu alayhi wa sallam did not perform any ‘umrah in the month of Rajab.
According to Bara’ bin Azib radi Allahu anhu, the Prophet sallallahu alayhi wa sallam performed two ‘umrahs. In reality, the narrator did not count the ‘umrah that was performed along with the Hajj, nor the ‘umrah from which the Messenger of Allah sallallahu alayhi wa sallam was prevented.
It should be clear that the Messenger of Allah sallallahu alayhi wa sallam performed three ‘umrahs in the month of Dhu al-Qa‘dah, and the fourth ‘umrah was performed along with the Farewell Hajj in the month of Dhu al-Hijjah.
According to the narration of Mansur from Mujahid, when Ibn Umar radi Allahu anhu was asked, he said: The Messenger of Allah sallallahu alayhi wa sallam performed four ‘umrahs, as is in the hadith of Sahih Bukhari:
(1775)
But according to the narration of Abu Ishaq, Ibn Umar radi Allahu anhu stated that the Messenger of Allah sallallahu alayhi wa sallam performed two ‘umrahs.
Aisha radi Allahu anha refuted this, stating that the Messenger of Allah sallallahu alayhi wa sallam performed three ‘umrahs besides the ‘umrah of the Farewell Hajj, as is in Sunan Abi Dawud.
(Sunan Abi Dawud, al-Manasik, Hadith: 1992)
The reconciliation between these narrations is as follows:
It is possible that first Ibn Umar radi Allahu anhu was asked about the number, then he was asked about the month, as is in the narration of Mansur.
Upon being alerted by Aisha radi Allahu anha, he said: He performed four ‘umrahs, but regarding which month they were performed in, he made a mistake, as is in Musnad Imam Ahmad, where Urwah bin Zubair asked him in which month the Messenger of Allah sallallahu alayhi wa sallam performed ‘umrah, and he replied: In the month of Rajab, which Aisha radi Allahu anha refuted.
(Musnad Ahmad: 143/2)
(2)
It should be noted that Abdullah bin Umar radi Allahu anhu called the Duha prayer (forenoon prayer) an innovation (bid‘ah). Perhaps he was not aware that the Messenger of Allah sallallahu alayhi wa sallam performed the Duha prayer at the house of Umm Hani radi Allahu anha.
It is also possible that he referred to performing the Duha prayer collectively in the mosque as an innovation.
In any case, the Messenger of Allah sallallahu alayhi wa sallam himself performed the Duha prayer and also encouraged others to perform it, as we will mention ahead, insha’Allah.

Hadith Commentary:
(1)
It is permissible for a person in the state of ihram (muhrim) to be armed when there is a need, because if it were not permissible to carry weapons in such circumstances, then why would the people of Makkah have stipulated in the peace agreement with the Muslims that when entering Makkah, their weapons should not be unsheathed?
(2)
From this, it is understood that a muhrim, during Hajj or Umrah, may carry weapons with him in case of danger, and such protective measures are not contrary to reliance upon Allah (tawakkul).
In this regard, apart from ‘Ikrimah, no one holds the view that expiation (fidyah) is obligatory; furthermore, by "weapons" (silah) are meant those arms with which fighting is done.
As for weapons that are worn like clothing, one should avoid them, such as armor (zirah) and the like.
These are not used for fighting and are like a shirt.
A muhrim should avoid wearing such items.
And Allah knows best.