for ‘umrah and Hajj,” and that he said:

“A messenger from my Lord came to me in this blessed valley and said, ‘Say: an ‘umrah within a Hajj.’”

Thus, the correct view is that qirān is preferable for someone who brings sacrificial animals. For someone who does not bring sacrificial animals, combines the two pilgrimages in one journey, and arrives during the months of Hajj, tamattu‘ in its specific sense is preferable. If, however, he arrives for ‘umrah in Ramadan or earlier, that is preferable to tamattu‘. Likewise, performing Hajj on one journey and ‘umrah on another is preferable to tamattu‘ alone. This differs from someone who makes a separate journey for ‘umrah and then returns during the months of Hajj to perform tamattu‘: he performs two ‘umrahs and one Hajj, which is preferable. Such was the case of the Companions who performed the ‘umrah of fulfilment with the Prophet, peace and blessings be upon him, and then performed tamattu‘ with him during the Farewell Hajj, combining ‘umrah with Hajj. This is the best way to complete the rites.

The Prophet, peace and blessings be upon him, likewise performed ‘umrah first, then combined ‘umrah and Hajj in his pilgrimage because he had brought sacrificial animals. However, he did no more than someone performing Hajj alone: he did not perform a fourth circumambulation for ‘umrah. This is why it was said that he performed Hajj alone.

Then, during the time of Abū Bakr and ‘Umar, people saw how easy this was and began restricting their ‘umrah to the months of Hajj, neglecting the remaining months. They would not travel from their towns to perform ‘umrah at those other times, so the House was left without ‘umrah pilgrims from those towns for the rest of the year. ‘Umar ibn al-Khattāb therefore instructed them to do what was more complete for them: to perform ‘umrah outside the months of Hajj, so that the House would be visited and filled with worshippers during