Majmu' al-FatawaIbn Taimiya

combining Hajj and umrah in a single state of ihrām. Yet I prefer performing umrah followed by Hajj with a release from ihrām between them, since this was the later of the two directives.”

He means the words of the Prophet, may Allah bless him and grant him peace, after he had circumambulated the House, traversed between Safā and Marwa, and instructed his Companions to leave ihrām. When they found this difficult, he said:

“Had I known beforehand what I came to know afterward, I would not have brought the sacrificial animal, and I would have made it an umrah.”

This only implies that he would have performed umrah followed by Hajj without bringing a sacrificial animal. The Prophet, may Allah bless him and grant him peace, had, however, brought his sacrificial animal.

For this reason, Ahmad said, as reported by al-Marwadhī:

“If a person brings his sacrificial animal, combining Hajj and umrah in a single state of ihrām is preferable, because that is what the Prophet, may Allah bless him and grant him peace, did.”

Our conclusion that he performed Hajj and umrah together becomes clear to anyone who reflects on the hadiths and understands their meaning. A detailed discussion is not possible here, but we shall mention a few brief points.

One is that those who transmitted the actual words of the Messenger of Allah, may Allah bless him and grant him peace—such as his wording of the pilgrimage invocation, his statements about himself, and his accounts of what Allah had commanded him—mentioned only the combination of Hajj and umrah. For example, Anas said, as recorded in the two Sahīh collections:

“I heard him say, ‘Here I am for umrah and Hajj.’” Anas was beneath the Prophet’s she-camel.

Another example is the hadith of ʿUmar recorded in the Sahīh, in which the Prophet said:

“A messenger from my Lord came to me in this blessed valley and said, ‘Say: an umrah combined with Hajj.’”

There is also his statement in the hadith of al-Barāʾ ibn ʿĀzib . . .
(*)

As for those who said that he performed umrah followed by Hajj, their hearts remained set on something other than

(*) Shaykh Nāsir ibn Hamad al-Fahd said (p. 210): The text of the hadith of al-Barāʾ ibn ʿĀzib has been omitted here. As narrated from him by Abū Dāwūd (1797) and others, it reads: “I was with ʿAlī when the Messenger of Allah, may Allah bless him and grant him peace, appointed him governor of Yemen. While with him, I acquired some ūqiyyas (units of weight) of gold. When ʿAlī returned from Yemen to the Messenger of Allah, may Allah bless him and grant him peace, he found that Fātima, may Allah be pleased with her, had put on dyed garments and sprinkled the house with perfume. She said, ‘What is the matter with you? The Messenger of Allah, may Allah bless him and grant him peace, has instructed his Companions, and they have left ihrām.’” ʿAlī said: “I told her, ‘I have entered ihrām for the same rites as the Prophet, may Allah bless him and grant him peace.’ Then I went to the Prophet, may Allah bless him and grant him peace, and he asked me, ‘What did you do?’ I replied, ‘I entered ihrām for the same rites as the Prophet, may Allah bless him and grant him peace.’ He said, ‘I have brought the sacrificial animals and combined Hajj and umrah.’” … The hadith continues.
قَارِنًا وَالتَّمَتُّعُ أَحَبُّ إلَيَّ لِأَنَّهُ آخِرُ الْأَمْرَيْنِ. يُرِيدُ بِهِ قَوْلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ أَنْ طَافَ وَسَعَى وَأَمَرَ أَصْحَابَهُ بِالتَّحَلُّلِ فَشَقَّ عَلَيْهِمْ فَقَالَ: {لَوْ اسْتَقْبَلْت مِنْ أَمْرِي مَا اسْتَدْبَرْت لَمَا سُقْت الْهَدْيَ وَلَجَعَلْتهَا عُمْرَةً} وَهَذَا إنَّمَا يَقْتَضِي أَنَّهُ كَانَ مُتَمَتِّعًا بِدُونِ سَوْقِ الْهَدْيِ وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ قَدْ سَاقَ الْهَدْيَ. وَلِهَذَا قَالَ أَحْمَد فِي رِوَايَةِ المروذي: إذَا سَاقَ الْهَدْيَ فَالْقِرَانُ أَفْضَلُ وَذَلِكَ لِأَنَّهُ فِعْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وَهَذَا الَّذِي ذَكَرْنَاهُ مِنْ أَنَّهُ حَجَّ قَارِنًا يَتَبَيَّنُ لِمَنْ تَدَبَّرَ الْأَحَادِيثَ وَفَهِمَ مَضْمُونَهَا. وَبَسْطُ ذَلِكَ فِي هَذَا الْمَوْضِعِ غَيْرُ مُمْكِنٍ لَكِنْ نَذْكُرُ نُكَتًا مُخْتَصَرَةً: مِنْهَا: أَنَّ الَّذِينَ نَقَلُوا لَفْظَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَلَفْظِ تَلْبِيَتِهِ وَلَفْظِهِ فِي خَبَرِهِ عَنْ نَفْسِهِ وَفِيمَا يُخْبِرُ بِهِ عَنْ أَمْرِ اللَّهِ لَهُ: إنَّمَا ذَكَرُوا الْقِرَانَ: كَقَوْلِ أَنَسٍ فِي الصَّحِيحَيْنِ سَمِعْته يَقُولُ: {لَبَّيْكَ عُمْرَةً وَحَجَّةً وَكَانَ تَحْتَ نَاقَتِهِ} وَكَحَدِيثِ عُمَرَ الَّذِي فِي الصَّحِيحِ حَيْثُ قَالَ: {أَتَانِي آتٍ مِنْ رَبِّي فِي هَذَا الْوَادِي الْمُبَارَكِ وَقَالَ: قُلْ: عُمْرَةٌ فِي حَجَّةٍ} وَقَوْلِهِ فِي حَدِيثِ الْبَرَاءِ بْنِ عَازِبٍ. . . (*) وَاَلَّذِينَ قَالُوا: تَمَتَّعَ بِالْعُمْرَةِ إلَى الْحَجِّ لَمْ تَزَلْ قُلُوبُهُمْ عَلَى غَيْرِ
(*) قال الشيخ ناصر بن حمد الفهد (ص ٢١٠): وقد سقط لفظ حديث البراء بن عازب من هذا الموضع، ولفظه كما رواه أبو داود (١٧٩٧) وغيره عنه قَالَ كُنْتُ مَعَ عَلِىٍّ حِينَ أَمَّرَهُ رَسُولُ اللَّهِ -صلى الله عليه وسلم- عَلَى الْيَمَنِ قَالَ فَأَصَبْتُ مَعَهُ أَوَاقِىَ مِنْ ذَهَبٍ فَلَمَّا قَدِمَ عَلِىٌّ مِنَ الْيَمَنِ عَلَى رَسُولِ اللَّهِ -صلى الله عليه وسلم- وَجَدَ فَاطِمَةَ - رضى الله عنها - قَدْ لَبِسَتْ ثِيَابًا صَبِيغًا وَقَدْ نَضَحَتِ الْبَيْتَ بِنَضُوحٍ فَقَالَتْ مَا لَكَ فَإِنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَدْ أَمَرَ أَصْحَابَهُ فَأَحَلُّوا قَالَ قُلْتُ لَهَا إِنِّى أَهْلَلْتُ بِإِهْلَالِ النَّبِىِّ -صلى الله عليه وسلم-. قَالَ فَأَتَيْتُ النَّبِىَّ -صلى الله عليه وسلم- فَقَالَ لِى «كَيْفَ صَنَعْتَ». فَقَالَ قُلْتُ أَهْلَلْتُ بِإِهْلَالِ النَّبِىِّ -صلى الله عليه وسلم- قَالَ «فَإِنِّى قَدْ سُقْتُ الْهَدْىَ وَقَرَنْتُ». . . الحديث

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