that he was performing ‘umrah followed by Hajj, having heard his declaration for ‘umrah alone but not his subsequent declaration for the Hajj which he added to that earlier ‘umrah. Whoever heard his later declaration for Hajj alone, which he added to the earlier ‘umrah, but did not hear his declaration for that ‘umrah, said that he performed Hajj alone. Whoever heard his declaration for ‘umrah when he prayed the two units of prayer, then heard his subsequent declaration for the Hajj which he added to it, said that he combined Hajj and ‘umrah. This last account deserves greater weight, because its narrator knew of both declarations, whereas those who said that he performed Hajj alone or ‘umrah followed by Hajj were unaware of both, or of one of them.
This is supported by the words of the Messenger of Allah, peace and blessings be upon him, in ‘Alī’s hadith—may Allah Most High be pleased with him:
“I have brought a sacrificial animal and combined Hajj and ‘umrah.”
He was describing his own circumstances, so his statement deserves greater weight than the description of someone who may have been unaware of some aspect of them.
Another explanation offered for their differing reports about his ihrām, peace and blessings be upon him, is that he initially entered ihrām for Hajj alone, then changed it to ‘umrah and instructed his Companions to do likewise, overturning their practice in the pre-Islamic period of ignorance. They had regarded performing ‘umrah during the months of Hajj as one of the gravest acts of wickedness. They used to call Muharram Safar and say: “When the camels’ hair has grown thick, their saddle sores have healed, and Safar has begun, ‘umrah becomes lawful for whoever wishes to perform it.”
Then, upon reaching Mecca, before circumambulating the House, he added Hajj to the ‘umrah into which he had changed his Hajj, thereby combining the two. Thus, he initially performed Hajj alone, then changed to ‘umrah followed by Hajj when he converted his Hajj into ‘umrah, and finally combined Hajj and ‘umrah when he added Hajj to ‘umrah. On this explanation, all three statements would be correct: that he performed Hajj alone, that he performed ‘umrah followed by Hajj, and that he combined Hajj and ‘umrah.
However, his adding Hajj to ‘umrah is not explicitly stated in the hadiths; it is inferred through interpretation. What they explicitly record is his statement, peace and blessings be upon him:
“I have matted my hair with gum and garlanded my sacrificial animal, so I shall not come out of ihrām until I slaughter it.”
The apparent meaning is that he continued in ihrām for his ‘umrah, intending to perform Hajj afterwards, but did not shave his head because of the sacrificial animal. This is the position of Abū Hanīfah—may Allah Most High have mercy on him—and his companions: anyone who brings a sacrificial animal for ‘umrah followed by Hajj does not shave his head until he slaughters it. Those who said that he combined Hajj and ‘umrah assumed this from his words, “I have matted my hair with gum and garlanded my sacrificial animal, so I shall not come out of ihrām until I slaughter it.” Yet he was not combining them; rather, he was performing ‘umrah followed by Hajj, having changed his Hajj into ‘umrah.
He changed Hajj into ‘umrah only to overturn the practice of the people of the pre-Islamic period of ignorance, because performing ‘umrah followed by Hajj is preferable to performing Hajj alone. On this basis, it becomes clear that performing Hajj alone is preferable both to performing ‘umrah followed by Hajj and to combining Hajj and ‘umrah. This is Mālik’s position—may Allah Most High have mercy on him. Success comes only from Allah.