on another occasion for ‘umrah. Anyone in this situation should perform tamattu‘. Thus, tamattu‘ was the necessary choice for the Companions if they wished to do what was best for them. Initially, they had been permitted to convert their Hajj into ‘umrah, but had not been commanded to do so. This applies especially if ‘umrah is held to be obligatory: tamattu‘ then becomes obligatory for anyone who does not undertake another journey or perform ‘umrah from Mecca after Hajj.

The ‘umrah performed as part of tamattu‘ is comparable to ablution performed as part of a full ritual bath. When someone bathing to remove major ritual impurity performs ablution, that ablution forms part of the complete bath. Likewise, according to Ahmad, the ‘umrah of someone performing tamattu‘ forms part of his complete Hajj. For this reason, Ahmad permits such a pilgrim to fast the three days from the moment he enters ihram for ‘umrah. Allah Most High says:

“Then a fast of three days during Hajj.”

Thus, from the moment he enters ihram for ‘umrah, he has begun his Hajj, just as someone taking a ritual bath has begun that bath when he performs ablution. The Prophet, may Allah bless him and grant him peace, said:

“Whoever performs Hajj to this House, neither indulging in obscenity nor committing sin, will return free of sins, as on the day his mother bore him.”

This is recorded in both Sahih collections. It includes the pilgrim performing tamattu‘ from the moment he enters ihram for ‘umrah.

For this reason, Ahmad rejected the claim that the Hajj of someone performing tamattu‘ is a Hajj undertaken from Mecca.

Al-Athram said: “I heard Abū ‘Abd Allāh say: ‘Ibn al-Mubārak, they say, used to advocate tamattu‘. He was told, “In that case, his journey would have been for ‘umrah.” He replied, “Tell me, what if