“I heard the Messenger of Allah, peace and blessings be upon him, say: ‘O family of Muhammad, enter ihrām (the consecrated state) for ‘umrah combined with Hajj.’”

The eighteenth is what al-Bukhārī and Muslim related in their two Sahīh collections (1)—the wording is Muslim’s—from Hafsah, who said: “I asked the Prophet, peace and blessings be upon him: ‘Why have the people left ihrām while you have not left ihrām after your ‘umrah?’ He replied: ‘I have garlanded my sacrificial animals and matted my hair with gum, so I shall not leave ihrām until I complete my Hajj.’” This indicates that he was performing ‘umrah together with Hajj, and that he would not leave ihrām after ‘umrah until he completed Hajj. This argument is even more compelling according to the principles of Mālik and al-Shāfi‘ī: in their view, bringing sacrificial animals does not prevent someone performing ‘umrah alone from leaving ihrām. Rather, it is performing ‘umrah together with Hajj that prevents his release. According to their principles, therefore, the hadith is explicit evidence.

The nineteenth is what al-Nasā’ī and al-Tirmidhī related (2) from Muhammad ibn ‘Abd Allāh ibn al-Hārith ibn Nawfal ibn al-Hārith ibn ‘Abd al-Muttalib: he heard Sa‘d ibn Abī Waqqās and al-Dahhāk ibn Qays, in the year when Mu‘āwiyah ibn Abī Sufyān performed Hajj, discussing the combining of ‘umrah with Hajj. Al-Dahhāk said: “Only someone ignorant of Allah’s command would do that.” Sa‘d replied: “What an objectionable thing to say, my nephew!” Al-Dahhāk said: “But (3) ‘Umar ibn al-Khattāb forbade it.” Sa‘d replied: “The Messenger of Allah, peace and blessings be upon him, did it, and we did it with him.” Al-Tirmidhī said: “This is a good, sound hadith.”