Shaykh al-Islam also says: If a person performed umrah before the months of Hajj and did not bring along a sacrificial animal, then if he remains in Makkah until he performs Hajj, or if he returns to his homeland and then comes back to Makkah, if he performed umrah before the months of Hajj, then if he remains in Makkah until he performs Hajj, or if he performed umrah before the months of Hajj and then returned to his homeland before coming back to Makkah, if he performed umrah before the months of Hajj and did not bring along a sacrificial animal, then if he remains in Makkah until he performs Hajj, or if he returned to his homeland and then came back to Makkah—then if he performed umrah before the months of Hajj and did not bring along a sacrificial animal, the preferable course for him is ifrad. He even said that this is agreed upon by the imams—that is, that ifrad is preferable—because he enters consecration for umrah on a separate journey and for Hajj on a separate journey. This issue has two cases:

The first case is that he performs umrah before the months of Hajj and remains in Makkah until he performs Hajj. There is no doubt that ifrad is preferable for him, because tamattuʿ is not possible for him: one performing tamattuʿ must perform umrah from the appointed place of consecration, whereas someone in Makkah cannot perform umrah from the appointed place of consecration. Thus, this case is clear from Shaykh al-Islam’s words, and his view concerning it may well be correct.

The second case is that he performs umrah before the months of Hajj, then returns to his homeland and later comes back to Makkah. Shaykh al-Islam says that it is preferable for him not to enter consecration for umrah, but rather to enter consecration for Hajj alone; and he says that this is agreed upon by the imams. If this consensus is sound, then we have no right to oppose it. But if the consensus is not sound, then it may be said: the Messenger of Allah, peace and blessings be upon him, commanded his Companions during the Farewell Pilgrimage to make it an umrah, except those who had brought along sacrificial animals (1). He did not say, “Whoever among you performed umrah before the months of Hajj should remain in his consecrated state.” It appears that there were Companions who had performed umrah before the months of Hajj. Therefore, this issue in Shaykh al-Islam’s words is problematic to me. What is problematic to me is not that he adopted this view, for he—may Allah have mercy on him—is known for the strength of his proofs, understanding, and intellect. Rather, what is problematic to me is his statement: