in that same year, is performing Hajj alone. Likewise, someone who performs ‘umrah after Hajj on a separate journey is, by agreement, performing Hajj alone. This is the form of ifrād that the Companions recommended, and Ahmad and others also recommend it. Performing ‘umrah in Ramadan and remaining until Hajj is better than tamattu‘, although returning home and then travelling again for Hajj is better still. Tamattu‘ is permissible by scholarly agreement; only a group among the Umayyads and others disliked it.

It has been said that those who disliked it only disliked converting Hajj into tamattu‘. People would arrive from distant regions and enter ihram for Hajj; those who permitted this conversion allowed them to perform tamattu‘, while those who prohibited it prevented them from doing so.

There are three well-known opinions concerning this conversion:

One holds that it is obligatory. This is the view of Ibn ‘Abbās and his followers, the Zāhirīs, and the Shī‘ah.

Another holds that it is forbidden. This is the view of Mu‘āwiyah, Ibn al-Zubayr, and those who followed them, such as Abū Hanīfah, Mālik, and al-Shāfi‘ī.

The third holds that it is permissible and recommended. This is the position of the jurists of the hadith tradition, including Ahmad and others. Instructions to do so are reported from several Companions and Successors.