immediately after Hajj, from the nearest point outside the Sacred Precinct, by someone who has performed Hajj alone; this is prescribed because of the need to perform ‘umrah. Even so, the early generations did not practise it, nor did anyone do so during the lifetime of the Messenger of Allah, peace and blessings be upon him. Rather, what is established through mass-transmitted reports concerning the Prophet’s Farewell Hajj is that he commanded all his Companions, after circumambulating the House and passing between al-Safā and al-Marwah, to leave their state of consecration and make their pilgrimage an ‘umrah. The exception was anyone who had brought sacrificial animals: he was not to leave consecration until the Day of Sacrifice, when the sacrificial animals reached their appointed place. He said:

“‘Umrah has been incorporated into Hajj until the Day of Resurrection.”

Thus, during the Farewell Hajj, the ‘umrah of the Prophet, peace and blessings be upon him, and that of all his Companions, acting on his command, was included within their Hajj. The only difference between them was that most—those who had no sacrificial animals with them—left their state of consecration, whereas those who had sacrificial animals remained consecrated. They called all these forms tamattu‘ (combining ‘umrah with Hajj), as is widely attested in authentic hadiths. These show that qirān—combining the two rites in a single state of consecration—is a form of tamattu‘, just as is leaving consecration after ‘umrah and then performing Hajj.

Thus, anyone who performs ‘umrah during the months of Hajj and performs Hajj that same year is performing tamattu‘ in the language of the Companions, in whose tongue the Quran was revealed. A person is performing qirān if he enters consecration for both ‘umrah and Hajj from the outset. He is also performing qirān if he enters consecration for ‘umrah and then adds Hajj to it before circumambulation, by agreement of the four imams and others. If someone performing tamattu‘ does not leave his state of consecration because he has brought sacrificial animals, and then enters consecration for Hajj, his consecration for Hajj takes effect, and some jurists of Ahmad’s school call him