Continuation of the reading of the commentary with annotations.

The reader: "His statement:

Then it was not other

ثم لم يكن غيره

And he said the same regarding what follows, and it was not so in any other version. It is thus in all copies, with a ghayn and a ya. Qadi 'Iyad said: It is thus in all copies. He said: It is a scribal error, and the correct reading is: Then it was not an 'Umrah, with a dammed 'ayn and a mim. The questioner asked 'Urwah about changing Hajj to 'Umrah according to the view of those who held that and argued with the command of the Prophet (peace and blessings be upon him) for them to do so in the Farewell Pilgrimage. So 'Urwah informed him that the Prophet (peace and blessings be upon him) did not do that himself, nor did anyone who came after him. This is the statement of the Qadi."
I said: What he said, that the reading "other" is a scribal error, is not as he said. Rather, it is correct in the narration and correct in meaning. Because his statement:

other than that

غيره

encompasses 'Umrah and others. The intended meaning of the statement is: Then Abu Bakr performed Hajj, and the first thing he began with was the circumambulation of the House. Then it was not other, meaning: he did not change the Hajj, nor did he transfer it or abrogate it to something else, neither 'Umrah nor Qiran. And Allah knows best."

The Shaykh : His statement:
In my view, Qadi 'Iyad said that the phrase is a scribal error, and its correct form is as is the wording of al-Bukhari, which is clearer than . However, the other reading has a basis, as al-Nawawi (may Allah have mercy on him) indicated.
The reader: "His statement:

Then I performed Hajj with my father al-Zubayr ibn al-'Awam

ثم حججت مع أبي الزبير بن العوام

means: with his father al-Zubayr. And his statement:

al-Zubayr

الزبير

is a substitute for "my father." And his statement: with any of those who passed before, they would begin something when they placed their feet, first in the circumambulation of the House, then they would not exit the state of ihram in it. That is, the one in ihram for Hajj, when he arrives in Makkah, should begin with the arrival circumambulation, and not do anything before it, nor pray the greeting of the mosque. Rather, the first thing he does is the circumambulation. And all of this is agreed upon among us.
And his statement:

they placed their feet

يضعون أقدامهم

means: they enter Makkah. And his statement:

Then they do not exit the state of ihram

ثم لا يحلون

explicitly states that it is not permissible to exit the state of ihram with just the arrival circumambulation, as mentioned previously. And his statement:

And my mother informed me that she, her sister, al-Zubayr, so-and-so, and so-and-so came performing a qiran 'Umrah, and when they touched the Corner, they exited the state of ihram

وقد أخبرتني أمي أنها أقبلت هي وأختها والزبير وفلان وفلان بعمرة قط فلما مسحوا الركن حلوا

So his statement: they touched, the intended meaning of those who touched is everyone except 'A'ishah. Otherwise, 'A'ishah never touched the Corner at all before standing at 'Arafah in the Farewell Pilgrimage. Rather, she was in Qiran, and menstruation prevented her from circumambulating before the Day of Sacrifice.
And similarly, the statement of Asma': After this, I and my sister 'A'ishah, and al-Zubayr, and so-and-so, and so-and-so, and so-and-so performed 'Umrah. When we touched the House, we exited the state of ihram, then we declared our intention for Hajj. The intended meaning here is also everyone except 'A'ishah. And Qadi 'Iyad interpreted it this way. The intended meaning is to inform about their Hajj with the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage, in the manner described at the beginning of the hadith. The mentioned individuals, other than 'A'ishah, were in ihram for 'Umrah, which was the 'Umrah of Faskh, to which they changed their Hajj. 'A'ishah was not excepted because of the fame of her story. Qadi 'Iyad said: It was said: It is possible that Asma' referred to the 'Umrah of 'A'ishah that she performed after Hajj with her brother 'Abd al-Rahman from al-Tan'im. The Qadi said: As for the statement of those who said it is possible that she meant it was not in the Farewell Pilgrimage, that is an error, because the hadith explicitly states that it was in the Farewell Pilgrimage. This is the statement of the Qadi.
And Muslim mentioned after this narration the narration of Ishaq ibn Ibrahim, in which Asma' said: We went out in ihram, and the Messenger of Allah (peace and blessings be upon him) said: Whoever has a sacrificial animal, let him remain in his ihram, and whoever does not have a sacrificial animal, let him exit the state of ihram. I did not have a sacrificial animal, so I exited the state of ihram. And al-Zubayr had a sacrificial animal, so he did not exit the state of ihram. This is an explicit statement that al-Zubayr did not exit the state of ihram in the Farewell Pilgrimage before the Day of Sacrifice. So he must be excepted along with 'A'ishah, or his ihram was for 'Umrah and he exited from it in other than the Farewell Pilgrimage. And Allah knows best.
And her statement:

And when they touched the Corner, they exited the state of ihram

فلما مسحوا الركن حلوا

This is interpreted away from its apparent meaning, because the Corner is the Black Stone, and touching it occurs at the beginning of the circumambulation, and exiting the state of ihram does not occur with just touching it by the consensus of the Muslims. The intended meaning is: When they touched the Corner and completed their circumambulation and sa'y, and shaved or shortened their hair, they exited the state of ihram. It is necessary to assume this implied meaning, and I omitted it because it is known. And they agreed that one does not exit the state of ihram before completing the circumambulation. Our school and the school of the majority hold that sa'y is also required after it, then shaving or shortening. Some of the Salaf deviated and said: Sa'y is not obligatory. And there is no proof for this statement in this hadith, because its apparent meaning is not intended by consensus. So it is necessary to interpret it as we mentioned, so that it agrees with the rest of the hadiths. And Allah knows best."

The Shaykh : What appears to us is that his statement: This is in other than the Farewell Pilgrimage. And that is because 'Urwah ibn al-Zubayr could not have seen his mother in the Farewell Pilgrimage, because he is a Tabi'i, because he was young, and I do not think he saw them.
Then, his statement: indicates that they had a role in this arrival, and they were with the Messenger (peace and blessings be upon him) and had no role. So it appears to me that the second opinion, which he deemed an error, is that this was in other than the Farewell Pilgrimage, and that when they arrived for 'Umrah and touched the Corner, they exited the state of ihram. But the intended meaning of is with sa'y, because it is not possible for one in 'Umrah to exit the state of ihram before sa'y by consensus, as mentioned previously.