the Prophet, may Allah bless him and grant him peace, from his sacrificial offering while combining Hajj and umrah in a single ihrām. Likewise, he slaughtered a cow on behalf of his wives and fed them some of its meat while they were performing tamattuʿ.

Moreover, someone performing two acts of worship of the same kind that can be combined may begin with the lesser before the greater, just as someone taking a full ritual bath first performs ablution and then completes the bath. He likewise instructed that this be done when washing the deceased. Performing umrah and then Hajj follows this pattern. By contrast, someone who has performed Hajj has already completed the greater rite. If he performs umrah immediately afterward, his umrah adds no new ritual action.

If someone enters ihrām for umrah and then incorporates Hajj into it, this is permissible by consensus, because he has undertaken more than he was previously obliged to perform. But if he enters ihrām for Hajj and then incorporates umrah into it, this is not permissible according to the correct view, because he undertakes nothing additional. Abū Hanīfa permitted it only on the basis of his principle that someone combining Hajj and umrah performs additional rites beyond those performed by someone undertaking Hajj alone.

If someone makes a journey during which he performs umrah, then wishes to make another journey for Hajj, performing tamattuʿ is still better for him than performing Hajj alone. Many of the Companions who performed Hajj with the Prophet, may Allah bless him and grant him peace, had previously performed umrah. Nevertheless, he commanded them to perform tamattuʿ, not Hajj alone. Moreover, this combines two umrahs, one Hajj and a sacrificial offering, which is better than one umrah and one Hajj.