performs a separate ‘umrah and another together with Hajj is better off than someone who performs only one ‘umrah and one Hajj. Moreover, an ‘umrah performed as part of tamattu‘ is preferable to an ‘umrah undertaken from Mecca immediately after Hajj.

Thus, the course ‘Umar chose for the people is the preferred practice according to most jurists, including Imams Ahmad, Mālik, al-Shāfi‘ī, and others. Abū Hanīfah’s companions likewise reported this from Muhammad ibn al-Hasan. No disagreement is known among the scholars concerning its preferability. Since this was the better and more favorable course, and since people would neglect it unless instructed to follow it, turning away from what benefited them more in their religion, ‘Umar’s independent judgment and concern for his subjects led him to require it of them, just as a caring father requires his child to do what is best for him. This also benefited the people of Mecca.

This, however, was a matter open to independent judgment. ‘Alī, ‘Imrān ibn Husayn, and other Companions disagreed with him over it. They did not consider that people should be compelled to follow this course. Rather, they should be left free: whoever wished could perform ‘umrah before the months of Hajj, and whoever wished could perform it during them, even though the former was more complete.

The disagreement intensified during “the caliphate of ‘Uthmān,” to the point that it is authentically reported in the two Sahīh collections that ‘Uthmān used to forbid tamattu‘. When ‘Alī saw this, he entered ihram for both Hajj and ‘umrah and said:

“I would not abandon the Sunnah of the Messenger of Allah, peace and blessings be upon him, on account of anyone’s statement.”

‘Uthmān’s prohibition was intended to favor the preferable practice, not to declare tamattu‘ religiously disliked. Then, when division arose within the Muslim community following the killing of ‘Uthmān and the people split into