and that ʿumrah has become part of Hajj until the Day of Resurrection. This shows that the ʿumrah of tamattuʿ—performing ʿumrah followed by Hajj with release from ihrām between them—is part of Hajj. When the questioner asked, “Is this ʿumrah of ours for this year alone, or for all time?” he did not mean that it discharged the obligation in that year. For if ʿumrah is obligatory, it is obligatory only once. Moreover, had that been his meaning, the Prophet would not have replied, “Rather, for all time,” since “for all time” cannot apply to a particular group alone, but applies to all Muslims. Nor would he have said:

“ʿUmrah has become part of Hajj until the Day of Resurrection.”

If it is asked, “Did he mean by his statement, ‘ʿUmrah has become part of Hajj,’ that performing ʿumrah during the months of Hajj is permissible?” the answer is: Yes, and this includes the ʿumrah of someone who converts his Hajj into ʿumrah, since that was the occasion for this statement. The occasion that prompted a general statement cannot be excluded from its scope. It is thus clear that his statement, “ʿUmrah has become part of Hajj,” includes the ʿumrah of someone who converts his Hajj into ʿumrah, and that it has become part of Hajj until the Day of Resurrection.

Fourth:

Converting Hajj into tamattuʿ accords with analogy based on established principles; it does not contradict it. If a person in ihrām undertakes more than was already binding upon him, that is permissible by agreement of the imams. Thus, if he enters ihrām for ʿumrah and then adds Hajj to it, that is permissible without dispute. However, if he enters ihrām for Hajj and then adds ʿumrah to it, that is not permissible according to the majority. This is the position of Ahmad and Mālik, and the apparent position of al-Shāfiʿī.

Abū Hanīfah, however, permits it because the person thereby becomes one who combines Hajj and ʿumrah in a single ihrām. In his view, such a person must perform two circumambulations and two passages between al-Safā and al-Marwah. This is also what follows by analogy from the view reported from Ahmad concerning one who combines Hajj and ʿumrah in a single ihrām.