By tamattu‘—combining ‘umrah with Hajj—he means here one of its two forms, namely qirān (performing ‘umrah together with Hajj). The language of the Quran and of the Companions who witnessed its revelation and interpretation bears this out. Thus Ibn ‘Umar said (1): “The Messenger of Allah, peace and blessings be upon him, performed tamattu‘ by combining ‘umrah with Hajj: he first entered ihrām for ‘umrah, then entered ihrām for Hajj.” ‘Ā’ishah said the same (2).

Moreover, what the Messenger of Allah, peace and blessings be upon him, did was undoubtedly tamattu‘ in the form of qirān, as Ahmad categorically affirmed. This is supported by the statement of ‘Imrān ibn Husayn: “The Messenger of Allah, peace and blessings be upon him, performed tamattu‘, and we performed it with him.” Al-Bukhārī and Muslim both related this (3). It was also he who said to Mutarrif: “Let me relate a hadith to you through which Allah may benefit you: the Messenger of Allah, peace and blessings be upon him, combined Hajj and ‘umrah, and never forbade this before his death.” This is in Sahīh Muslim (4). He thus described the Prophet’s qirān both by saying that he “performed tamattu‘” and that he “combined Hajj and ‘umrah.”

Further evidence is the report established in the two Sahīh collections from Sa‘īd ibn al-Musayyab, who said: “‘Alī and ‘Uthmān met at ‘Usfān. ‘Uthmān was forbidding tamattu‘ or ‘umrah, so ‘Alī said: ‘What do you mean by forbidding something that the Messenger of Allah, peace and blessings be upon him, did?’ ‘Uthmān replied: ‘Leave us alone!’ ‘Alī said: ‘I cannot leave you alone.’ When ‘Alī saw this, he entered ihrām for both together.” This is Muslim’s wording (5).