Majmu' al-FatawaIbn Taimiya

combining Hajj and umrah in a single state of ihrām, for they included this combination under the designation of performing umrah in conjunction with Hajj. This is explained in the two Sahīh collections: ʿUthmān used to prohibit this, whereas ʿAlī advocated it. When ʿAlī saw this, he entered ihrām for both together. Accordingly, the imams held that someone combining the two must offer a sacrificial animal, on the basis of Allah’s words:

“Whoever benefits from performing umrah in conjunction with Hajj must offer whatever sacrificial animal he can afford.”

The essential meaning of tamattuʿ is to perform umrah during the months of Hajj and perform Hajj in the same year, thereby enjoying the convenience of dispensing with one of the two journeys. This applies whether one leaves ihrām after umrah and then enters ihrām for Hajj, enters ihrām for Hajj and umrah together, or adds Hajj to an umrah already begun. One thus performs both umrah and Hajj during the months of Hajj without travelling between them, enjoying the convenience of dispensing with one of the two journeys. All of this falls within the designation of tamattuʿ. Moreover, these narrators did not transmit the actual words of the Messenger of Allah, may Allah bless him and grant him peace.

The same applies to those who said, “He performed Hajj alone.” This expression was intended to refute those who said that he performed umrah followed by Hajj and left his ihrām, as well as those who said that he performed two circumambulations and twice traversed between Safā and Marwa. His Companions left ihrām because they had not brought sacrificial animals; thus they remained in ihrām, as someone performing Hajj alone does, and performed no rites beyond those of someone performing Hajj alone.

These narrators therefore explained that he performed only the rites of Hajj: he neither left ihrām nor added any further rites. This also establishes that he performed umrah four times, one of them in conjunction with his Hajj. There is no disagreement among the scholars that he did not perform umrah

الْقِرَانِ فَإِنَّ الْقِرَانَ كَانَ عِنْدَهُمْ دَاخِلًا فِي مُسَمَّى التَّمَتُّعِ بِالْعُمْرَةِ إلَى الْحَجِّ كَمَا جَاءَ مُفَسَّرًا فِي الصَّحِيحَيْنِ مِنْ أَنَّ عُثْمَانُ كَانَ يَنْهَى عَنْ الْمُتْعَةِ؛ وَكَانَ عَلِيٌّ يَأْمُرُ بِهَا فَلَمَّا رَأَى ذَلِكَ عَلِيٌّ أَهَلَّ بِهِمَا جَمِيعًا. وَلِهَذَا وَجَبَ عِنْدَ الْأَئِمَّةِ عَلَى الْقَارِنِ الْهَدْيُ بِقَوْلِهِ. {فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ} . وَذَلِكَ أَنَّ مَقْصُودَ حَقِيقَةِ التَّمَتُّعِ أَنْ يَأْتِيَ بِالْعُمْرَةِ فِي أَشْهُرِ الْحَجِّ وَيَحُجَّ مِنْ عَامِهِ فَيَتَرَفَّهَ بِسُقُوطِ أَحَدِ السَّفَرَيْنِ، قَدْ أَحَلَّ مِنْ عُمْرَتِهِ ثُمَّ أَحْرَمَ بِالْحَجِّ أَوْ أَحْرَمَ بِالْحَجِّ مَعَ الْعُمْرَةِ أَوْ أَدْخَلَ الْحَجَّ عَلَى الْعُمْرَةِ فَأَتَى بِالْعُمْرَةِ وَالْحَجِّ جَمِيعًا فِي أَشْهُرِ الْحَجِّ مِنْ غَيْرِ سَفَرٍ بَيْنَهُمَا فَيَتَرَفَّهُ بِسُقُوطِ أَحَدِ السَّفَرَيْنِ. فَهَذَا كُلُّهُ دَاخِلٌ فِي مُسَمَّى التَّمَتُّعِ مَعَ أَنَّ هَؤُلَاءِ لَمْ يَنْقُلُوا لَفْظَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وكذلك الَّذِينَ قَالُوا: أَفْرَدَ الْحَجَّ مَعَ أَنَّ هَذَا اللَّفْظَ يُرَادُ بِهِ الرَّدُّ عَلَى مَنْ قَالَ: تَمَتَّعَ بِالْعُمْرَةِ إلَى الْحَجِّ وَحَلَّ مِنْ إحْرَامِهِ وَعَلَى مَنْ قَالَ: إنَّهُ طَافَ طَوَافَيْنِ. وَسَعَى سعيين فَإِنَّ أَصْحَابَهُ حَلُّوا مِنْ إحْرَامِهِمْ حَيْثُ لَمْ يَسُوقُوا الْهَدْيَ فَبَقُوا مُحْرِمِينَ كَمَا يَبْقَى مُفْرِدًا بِحَجِّ وَلَمْ يَأْتُوا بِزِيَادَةِ عَلَى عَمَلِ الْمُفْرِدِ. فَبَيَّنَ هَؤُلَاءِ أَنَّهُ لَمْ يَفْعَلْ إلَّا أَفْعَالَ الْحَجِّ لَمْ يَحِلَّ مِنْ إحْرَامِهِ وَلَا زَادَ عَلَيْهَا وَتَبَيَّنَ بِذَلِكَ أَنَّهُ قَدْ اعْتَمَرَ أَرْبَعًا: إحْدَاهُنَّ عُمْرَةٌ مَعَ حَجَّتِهِ وَلَا نِزَاعَ بَيْنَ أَهْلِ الْعِلْمِ أَنَّهُ لَمْ يَعْتَمِرْ

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