The first condition is that he combine the Hajj and the ʿumrah within the same month.

The second is that both rites occur in the same year.

The third is that he perform some part of the ʿumrah during the months of Hajj.

The fourth is that the ʿumrah precede the Hajj.

The fifth is that he commence the Hajj only after completing the ʿumrah and having exited its iḥrām.

The sixth is that his permanent residence not be Mecca.

Such is the canonical picture of tamattuʿ, together with the well-known points about which scholars differ or agree.

Statement on the qārin (one performing qirān):
Qirān is to enter iḥrām for both rites at once, or to enter iḥrām for an ʿumrah during the months of Hajj and then attach the Hajj to it before leaving the state of iḥrām for the ʿumrah. Mālik’s disciples disagreed over the time-limit within which this may be done.

One view says: he may do so provided he has not begun ṭawāf, even a single circuit.

Another says: so long as he has not performed ṭawāf and the two rakʿahs that follow it; doing so after ṭawāf but before the rakʿahs is disliked, yet if he proceeds it becomes binding.

A third view says: he may do so as long as any act of the ʿumrah remains—whether ṭawāf or saʿy—save that they all agree that if he enters iḥrām for Hajj when nothing remains but the shaving of the head, he is not deemed a qārin.

According to the majority—excluding only Ibn al-Mājishūn of the Mālikīs—the qārin who is obliged to offer the same sacrifice as the mutamattiʿ is anyone who is not a resident of the Sacred Mosque precinct; Ibn al-Mājishūn holds that even a Meccan qārin must offer it.

Ifrād, by contrast, is whatever is free of these attributes: the pilgrim is neither mutamattiʿ nor qārin, but enters iḥrām for Hajj alone. The scholars then disputed which of the three modes is superior—ifrād, qirān, or tamattuʿ.

The reason for the dispute lies in their differing reports about what the Messenger of Allah—may Allah bless him and grant him peace—actually performed. Narrations state that he performed ifrād; others that he performed tamattuʿ; and others that he performed qirān. Mālik chose ifrād, relying on the report from ʿĀʾishah in which she said:

“We set out with the Messenger of Allah—may Allah bless him and grant him peace—during the Farewell Pilgrimage. Some of us entered iḥrām for an ʿumrah, some for Hajj and ʿumrah together, and the Messenger of Allah—may Allah bless him and grant him peace—entered iḥrām for Hajj.”

This ḥadīth is transmitted from ʿĀʾishah through numerous routes.

Abū ʿUmar Ibn ʿAbd al-Barr said: “And it is related …”