too, I know of no disagreement. Thus, the recommended forms of tamattu‘, qirān (combining Hajj and ‘umrah in one ihram), and ifrād (performing Hajj alone) are those which, by their consensus, fulfil the obligation. Because of the different meanings borne by the same terms in the reports, differences of scholarly judgment concerning practice, and other factors, many jurists have misunderstood “the manner of the Farewell Pilgrimage.” Some followers of Ahmad and others suppose that the Prophet, peace and blessings be upon him, performed tamattu‘ in the sense that he left his ihram for ‘umrah and subsequently entered ihram for Hajj. This is undoubtedly mistaken.

Imam Ahmad said:

“I have no doubt that the Prophet, peace and blessings be upon him, performed qirān, but I prefer tamattu‘.”

He meant for someone who had not brought along a sacrificial offering. His position is consistent: for someone who combines Hajj and ‘umrah in a single journey, arrives during the months of Hajj, and has not brought along a sacrificial offering, this form of tamattu‘ is preferable. Indeed, it is the practice prescribed by the Sunnah, because the Prophet, peace and blessings be upon him, instructed his Companions to do this.

As for someone who has brought along a sacrificial offering, is qirān preferable for him, or tamattu‘? Two positions have been transmitted from Ahmad. What he explicitly stated in the report transmitted by al-Marwadhī is that qirān is preferable for him, because this is how the Prophet, peace and blessings be upon him, performed Hajj—a matter undisputed among scholars and hadith specialists.

For someone who has brought along a sacrificial offering, tamattu‘ and qirān differ only in whether he enters ihram earlier or later. Thus, whenever he enters ihram for Hajj together with ‘umrah, or couples his ihram with ‘umrah—or with an additional sa‘y, according to those who hold that view—and before his tawaf and sa‘y, according to those who hold that view,