(1) His wording “Section on…” appears in manuscript A as “As for…”. (2) According to the Hanbali school, the most meritorious order is tamattuʿ, then ifrad. See: Ibn Taymiyya, Majmuʿ al-Fatawa 27:79-85; Ibn Muflih, al-Furuʿ 5:334; al-Baʿli, Ikhtiyarat, p. 173; al-Mardawi, al-Insaf 3:434. (3) Manuscript B reads: “to the ʿumra.” (4) Manuscript C reads: “and undertake a separate journey for hajj.” (5) In other words, performing the ʿumra in one journey and the hajj in another is preferable to combining them by tamattuʿ in a single trip; this does not mean that it is always preferable to tamattuʿ in every circumstance. Thus Ibn Taymiyya writes (Majmuʿ al-Fatawa 26:276): “If one undertakes one journey for hajj and another for ʿumra, that is better than the unqualified tamattuʿ.” Ibn al-Qayyim reports in Zad al-Maʿad 2:194 that Shaykh al-Islam said: “ʿUmar, may Allah be pleased with him, never absolutely forbade tamattuʿ; he only said, ‘It completes your hajj and your ʿumra to keep them separate.’ He therefore chose for them what is best, namely to dedicate a distinct journey from one’s homeland to each of the two rites; this is superior to qiran and to the restricted form of tamattuʿ that involves no second journey.” Ibn al-Qayyim then adds: “This is what ʿUmar chose for the people, but some misunderstood and thought he had prohibited tamattuʿ.” If, however, someone has already performed an ʿumra and later wishes to travel again solely for hajj, then tamattuʿ is better for him than ifrad. Shaykh al-Islam states (Majmuʿ al-Fatawa 26:88): “Whoever makes a single journey and performs an ʿumra during it, and then wishes to set out on another journey for hajj, then choosing tamattuʿ is also superior for him to …”