in iḥrām undertakes more than what had previously been incumbent upon him, it is permissible by unanimous agreement of the jurists. Thus, if he dons iḥrām for an ʿumrah and then adds Hajj to it, this is valid without dispute; but if he enters iḥrām for Hajj and then appends an ʿumrah, it is not permissible according to the majority—this being the position of Mālik, Aḥmad, and the apparent view in the school of al-Shāfiʿī. ⦗Zād al-Maʿād 2/201⦘

Likewise, if one begins iḥrām for Hajj and then adds an ʿumrah, the sound ruling is that it is invalid, whereas the reverse order is unanimously allowed. ⦗Majmūʿ al-Fatāwā 26/88; Ikhtiyārāt al-Baʿlī p. 174⦘

He should say in the talbiyah: “Labbayka inna…”—pronouncing the hamzah with a kasrah—according to Aḥmad. Our Shaykh said that this is preferable in our school and with the majority, and it is narrated from Muḥammad ibn al-Ḥasan, al-Kisāʾī, al-Farrāʾ, and others. The Ḥanafīs and Shāfiʿīs hold the same view, and al-Fatḥ has reported it from Abū Ḥanīfah and others. Thaʿlab remarked: “Whoever articulates it with the kasrah has made the praise universal,” meaning he praises Allah in every circumstance; while “whoever articulates it with the fatḥah has restricted it,” i.e., “because the praise is for You—for this specific reason.” ⦗al-Furūʿ 5/388⦘