is more forceful in conveying a command than addressing them from a distance. Had the Companions declined at that time, the legislation of this sunnah would have been lost, for if the Companions had refrained from it, those after them would have had even greater reason to refrain. Thus, the best and soundest view is that annulment was obligatory upon the Companions. This is why the Messenger of Allah ﷺ became angry with them when they were slow to annul their Hajj. As for those after them, it is a sunnah.

This does not amount to giving precedence to the opinion of Abu Bakr and Umar over that of the Messenger, for Abu Bakr and Umar did not hold this view. Rather, they held that a person should perform Hajj alone and perform Umrah at another time. Yet the statement of the Messenger of Allah ﷺ takes precedence. Thus, it is said that a person may perform tamattuʿ even during the journey in which he performs Hajj, although annulment is not obligatory upon anyone other than the Companions.

For this reason, when Abu Dharr was asked, “Was this particular to you, or does it apply generally to all people?” he replied, “Rather, it was particular to us.” (1) By denying its general application, he meant to deny that it is obligatory. Thus, Abu Dharr’s statement is understood as negating obligation. Otherwise, Suraqah ibn Malik ibn Juʿshum asked the Messenger of Allah ﷺ, saying, “O Messenger of Allah, is this for our year only, or forever?” He replied, “Rather, forever and ever,” and interlaced his fingers. (2) He also said, “Umrah has entered into Hajj until the Day of Resurrection.” (3)