Likewise, if he performs tamattuʿ and then travels from his home to perform tamattuʿ again, this is better than making one journey for umrah and another for Hajj alone. Performing Hajj alone in this latter manner is better than making a single journey for tamattuʿ. However, if he wishes to combine both rites in one journey and bring sacrificial animals with him, combining Hajj and umrah in a single ihrām is preferable, following the example of the Messenger of Allah, may Allah bless him and grant him peace, who combined them and brought sacrificial animals with him.

If someone says, “Even when he brings sacrificial animals with him, tamattuʿ is preferable for him,” the response is:

Besides this being contrary to the Sunnah, if he enters ihrām for Hajj before circumambulating the Kaʿba and walking between Safā and Marwa, he will have entered ihrām earlier, and those rites will count for both Hajj and umrah. If he enters ihrām after them, they will count only for umrah. Having these acts count for Hajj together with umrah is better than having them count for an umrah from which he does not leave ihrām until he performs Hajj.

He might, however, say, “If he delays entering ihrām for Hajj, he must walk between Safā and Marwa a second time, and this is an additional act of worship.” But this is disputed, as explained earlier. Nor can he cite as evidence the Prophet’s words, may Allah bless him and grant him peace:

“Had I known at the outset what I came to know later, I would not have brought the sacrificial animals, and I would have made it umrah.”

For he, may Allah bless him and grant him peace, did not say, “I would have performed tamattuʿ while bringing sacrificial animals.” Rather, he said:

“I would not have brought the sacrificial animals, and I would have made it umrah.”

Thus, he indicated that what was desired was tamattuʿ without bringing sacrificial animals, and this