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

The first and second cases do not constitute tamattuʿ.

The second condition is that one complete the umrah by performing tawaf, saʿy, and shortening the hair. Here, shortening the hair is preferable to shaving it, for two reasons:

First: the Prophet, peace and blessings be upon him, commanded it when he said: “Whoever has not brought a sacrificial animal with him should shorten his hair.” (1)

Second: so that some hair remains to be shaved or shortened for Hajj. If he were to shave it, and the interval were short, his hair would not have grown back sufficiently for Hajj.

The third condition is that one enter ihram for Hajj in the same year; that is, after completing the umrah, leaving the state of ihram, and enjoying what Allah has made lawful for him, he enters ihram for Hajj in that same year. Thus, if he performs umrah during the months of Hajj in the year thirteen and performs Hajj in the year fourteen, he is not performing tamattuʿ, since he must enter ihram for Hajj in that same year.

Question: If someone enters ihram for umrah during the months of Hajj without intending to perform Hajj, then later decides to perform Hajj, is he performing tamattuʿ?

The answer: No, because he had no intention of performing Hajj.

There are three forms of qirān:

The first is to enter ihram for Hajj and umrah together, saying: “Here I am for umrah and Hajj,” or: “Here I am for Hajj and umrah.” They said that it is preferable to mention the umrah first