For this reason, they agreed that the established hadiths in the Sahīh collections and elsewhere—which state that the Prophet, peace and blessings be upon him, performed four ‘umrahs: the ‘umrah of al-Hudaybiyyah, the ‘umrah of al-Qadiyyah, the ‘umrah of al-Ji‘rānah, and the ‘umrah accompanying his Hajj—mean that he performed ‘umrah as a pilgrim undertaking tamattu‘ who had brought his sacrificial animals with him. Such a pilgrim is also performing qirān. Thus, describing him as performing tamattu‘ or qirān amounts to the same thing when he has entered consecration for both ‘umrah and Hajj: he is performing tamattu‘ and is also performing qirān.

Accordingly, any jurist who mistakenly says that he entered consecration for Hajj alone and did not join an ‘umrah to it, either before it or together with it, or who says that he entered consecration without specifying a rite and subsequently followed it with Hajj, is denying that the Prophet, peace and blessings be upon him, performed ‘umrah along with his Hajj. His position necessarily entails rejecting these authentic hadiths which clearly state that he performed four ‘umrahs, since the Muslims agree that neither he nor any of his Companions, except ‘Ā’ishah, performed ‘umrah after Hajj.

This therefore constitutes decisive proof of a matter over which the four imams and the vast majority of jurists did not disagree: a pilgrim performing tamattu‘ by combining ‘umrah with Hajj has thereby fulfilled both Hajj and ‘umrah, whether ‘umrah is considered obligatory or strongly recommended rather than obligatory. This is because {the Companions who performed Hajj with the Prophet, peace and blessings be upon him, did precisely this at his command, and the Prophet, peace and blessings be upon him, told them that ‘umrah had become part of Hajj until the Day of Resurrection.

They asked him, “Is this ‘umrah of ours for this year alone, or for all time?”

He replied, “Rather, for all time. ‘Umrah has become part of Hajj until the Day of Resurrection.”}

He said: