—to me.
- The second approach holds that he first entered the state of ihram for Hajj alone, then added ʿUmrah to it. Thus, with respect to the initial ihram he was a mufrid, while in the final reckoning he became a qarin. This, however, is invalid according to the principles of Imam Ahmad’s school, for one of its maxims is that ʿUmrah cannot be inserted into an existing Hajj; only the opposite is permissible.
Shaykh al-Islam Ibn Taymiyyah, advocating the first approach, said: “Whoever reported that he was a mufrid meant that he was speaking of the rites specific to Hajj. Whoever said he was a mutamattiʿ intended that he performed both ʿUmrah and Hajj in a single journey and therefore benefited from dropping one of the two journeys. Had he not combined the two rites, he would have made one trip for ʿUmrah and another for Hajj. His tamattuʿ, then, lies in the fact that he undertook only one journey, combining ʿUmrah and Hajj and enjoying that concession. As for those who said he was a qarin—this is the actual case, for we have no doubt that the Messenger of Allah, peace and blessings be upon him, did not exit the state of ihram after ʿUmrah but remained in ihram because he had brought his sacrificial animals with him.” End quote.
Let us now turn back to the types of pilgrimage. They are three:
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Ifrād.
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Tamattuʿ.
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Qirān.
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Ifrād is to enter ihram from the miqat intending Hajj only, saying, “Here I am, O Allah, for Hajj.” Upon arriving in Mecca he performs the arrival tawaf, makes the saʿy for Hajj, and remains in ihram until the pilgrimage is complete. On the Day of Sacrifice he performs the tawaf of ifadah, and when departing he performs the farewell tawaf.