And some adherents of Mālik and al-Shāfi‘ī believe that he performed Hajj alone and then performed ‘umrah immediately afterwards. Some adherents of Abū Hanīfah believe that he performed qirān with two sets of circumambulation and two ritual walks. Another group believes that he entered ihrām without specifying the form of pilgrimage. All of this is mistaken; none of it was reported by the Companions, may Allah be pleased with them. Rather, the Companions’ reports are generally consistent with one another. Whoever attributes disagreement to them on this matter does so because he has not understood their rulings.

The Companions reported that the Prophet, may Allah bless him and grant him peace, performed tamattu‘, combining ‘umrah with Hajj. This is what most of the Companions reported. Several of these Companions, as well as others, reported that he combined ‘umrah and Hajj as qirān and entered ihrām for both together. They likewise reported that he performed ‘umrah along with his Hajj, while agreeing that he did not perform ‘umrah after Hajj. Indeed, of the Companions accompanying him, only ‘Ā’ishah performed ‘umrah after Hajj, because she had menstruated.

The term “mutamatti‘” in the Quran, the Sunnah, and the statements of the Companions designates someone who combines ‘umrah and Hajj during the months of Hajj, whether he enters ihrām for both together; enters ihrām for ‘umrah and then adds Hajj to it; enters ihrām for Hajj after coming out of ihrām for ‘umrah—which is tamattu‘ in the specific sense used by later scholars—or enters ihrām for Hajj after completing ‘umrah but before coming out of ihrām, either because he has brought the sacrificial animal or even though he has not. They may describe this last person as both someone performing tamattu‘ in its specific sense and someone performing qirān. Alternatively, they may say that he does not fall within tamattu‘ in its specific sense, but is instead performing qirān.

What I have mentioned—that they call qirān tamattu‘—is explicitly stated in hadiths