and adopted by a group of his followers, the correct view, held by the vast majority of scholars, is that it is not recommended, because the Companions did not do this with the Prophet, peace and blessings be upon him. This is also the final position in Ahmad’s school. Accordingly, both the reports that the Prophet, peace and blessings be upon him, performed tamattu‘ by combining ‘umrah with Hajj and those that he joined them in qirān are correct and convey the same meaning.

The same applies to those who reported that he performed Hajj alone, such as Ibn ‘Umar, ‘Ā’ishah and others: they meant that he performed a single set of Hajj rites. Indeed, these very narrators also reported that he performed a single set of Hajj rites, without separating the two pilgrimages by leaving consecration, as someone performing tamattu‘ does upon completing his ‘umrah. Nor did his rites involve anything beyond those performed by someone undertaking Hajj alone. This differs from someone performing tamattu‘ who leaves consecration, thereby separating the ‘umrah of his tamattu‘ from his Hajj.

The Prophet, peace and blessings be upon him, did not perform ‘umrah after his Hajj, nor did any of the Companions who performed Hajj with him, except ‘Ā’ishah. This is universally agreed upon and established by mass transmission, known to all scholars familiar with his Hajj. They do not dispute that he performed no ‘umrah after his Hajj, whether from the nearest point outside the Sacred Precinct—namely al-Tan‘īm, where the mosques commonly called “the Mosques of ‘Ā’ishah” were later built—or from anywhere other than al-Tan‘īm.