A twelfth reason for giving these reports precedence is the statement of ‘Umar ibn al-Khattāb to al-Subayy ibn Ma‘bad, who had entered ihrām for both Hajj and ‘umrah and was rebuked by Zayd ibn Sūhān or Salmān ibn Rabī‘ah. ‘Umar told him, “You have been guided to the Sunnah of your Prophet” (1). This agrees with ‘Umar’s report that the Prophet received revelation from Allah instructing him to enter ihrām for both together. It thus indicates that combining Hajj and ‘umrah was the Sunnah he practised, in obedience to Allah’s command.

A thirteenth reason is that the acts performed by one who combines Hajj and ‘umrah count for both rites: his entry into ihrām, circumambulation, and walking between Safā and Marwah count for both together. This is more complete than their counting for only one of the two rites and performing each act separately.

A fourteenth reason is that a pilgrimage involving the bringing of sacrificial animals is undoubtedly superior to one without them. When a pilgrim combines Hajj and ‘umrah, his sacrificial offering is (2) for each of the two rites, so neither is without a sacrificial offering. For this reason—and Allah knows best—the Messenger of Allah ﷺ instructed those who brought sacrificial animals to enter ihrām for Hajj and ‘umrah together. He indicated this in the hadith of al-Barā’ recorded by both al-Bukhārī and Muslim, saying, “I brought the sacrificial animals and combined Hajj and ‘umrah.”

A fifteenth reason is that performing ‘umrah followed by Hajj is established as superior to performing Hajj alone for many reasons (3):