“By the consensus of the imams.” Then I came across a statement by the Shaykh in Majmūʿ al-Fatāwā that accords with what we have said: namely, that tamattuʿ is preferable even for one who performed umrah on an earlier journey during the same year. He said: “Many of the Companions who performed Hajj with the Prophet, peace and blessings be upon him, had previously performed umrah; nevertheless, he instructed them to perform tamattuʿ and did not instruct them to perform ifrād.” (1)

Its manner is for one to enter ihram for umrah during the months of Hajj, complete it, and then enter ihram for Hajj in the same year.

His statement, “Its manner,” means: the manner of performing tamattuʿ.

His statement, “for one to enter ihram for umrah during the months of Hajj, complete it, and then enter ihram for Hajj in the same year,” indicates that Hajj is not considered tamattuʿ unless these conditions are combined:

The first condition is that one enter ihram for umrah during the months of Hajj. The months of Hajj are Shawwāl, Dhū al-Qaʿdah, and Dhū al-Ḥijjah. Thus, whoever enters ihram for umrah in Ramadan and completes it in Shawwāl is not performing tamattuʿ, because he did not enter ihram for it during the months of Hajj. Whoever enters ihram for it in Shawwāl is performing tamattuʿ, because he entered ihram for it during the months of Hajj. And whoever enters ihram for it in Ramadan, completes it in Ramadan, and remains until Hajj is not performing tamattuʿ. Thus, there are three cases:

The first: one enters ihram for umrah before the months of Hajj and completes it during the months of Hajj.

The second: one enters ihram for umrah before the months of Hajj and completes it before the months of Hajj.