When ‘Umar prohibited combining ‘umrah with Hajj, other Companions disagreed with him, including ‘Imrān ibn Husayn, ‘Alī ibn Abī Tālib, ‘Abd Allāh ibn ‘Abbās, and others. This was unlike his prohibition of temporary marriage, in which ‘Alī and the rest of the Companions agreed with him. ‘Alī reproached Ibn ‘Abbās for permitting temporary marriage, saying:

“You have gone astray! The Messenger of Allah, peace and blessings be upon him, prohibited temporary marriage and the meat of domestic donkeys in the year of Khaybar.”

Thus, ‘Alī ibn Abī Tālib reproached Ibn ‘Abbās for permitting domestic donkey meat and temporary marriage, since Ibn ‘Abbās permitted both. ‘Alī objected to this and told him “that the Messenger of Allah, peace and blessings be upon him, prohibited temporary marriage and domestic donkeys.” It was domestic donkeys that were prohibited on the day of Khaybar. Temporary marriage, however, was prohibited in the year of the conquest of Mecca, as established in the authentic hadith collection. Some people thought that it was prohibited, then permitted, then prohibited again; some thought that this happened three times. That is not the case.

‘Umar ibn al-Khattāb said:

“People have rushed into a matter in which they had room for deliberation. Why not make it binding upon them?”

He then made it binding upon them. This shows that people had introduced conduct for which, in his view, they deserved to have the three divorce pronouncements enforced against them. This, then, would either be like prohibiting tamattu‘ through converting Hajj into ‘umrah on the grounds that this had been exclusive to the Companions. That explanation, however, is invalid, for this was practiced during Abū Bakr’s time, and because he mentioned nothing establishing that it was exclusive to the Companions. This also invalidates the claim of those who thought that it had been abrogated, just as temporary marriage had been abrogated. Even if it is supposed that ‘Umar considered this binding, it was his own independent judgment, which he exercised in prohibiting the conversion of Hajj into ‘umrah because he thought that it had been a special dispensation.