by turning the ʿUmrah into a Hajj. If a pilgrim performing tamattuʿ dies before he throws the pebbles at Jamrat al-ʿAqabah, Mālik maintains that the hady of tamattuʿ is no longer required on his behalf.
Ashhab, however, held that it remains obligatory; this, in his view, is the analogical consequence of their own principles, since the man had brought his sacrificial animal with him and had already advanced the three days of fasting to the very beginning of his ihram.
Qirān is to enter ihram for ʿUmrah and Hajj together, combining them in a single consecration while saying: “At Your service, O Allah, at Your service—for both ʿUmrah and Hajj together.” This utterance constitutes the intention. If someone assumes ihram for ʿUmrah and, before beginning the ṭawāf around the House, adds Hajj to it, he becomes a qārin; the same applies if he appends Hajj to his ʿUmrah so long as he has not yet prayed the two rakʿahs of ṭawāf. All of this is the position of Mālik and his disciples.
A qārin must offer a hady. It is recommended that he sacrifice a camel or a cow, though a sheep is sufficient; in that respect he is like the mutamattiʿ. It is invalid to enter ihram for two separate Hajj pilgrimages or for two separate ʿUmrahs at the same time, and it is likewise impermissible to attach one Hajj to another, or one ʿUmrah to another, or an ʿUmrah to an existing Hajj. If an ʿUmrah-performer completes even a single circuit of ṭawāf and then assumes ihram for Hajj, he becomes a qārin, the remainder of his ʿUmrah is waived, and the blood-sacrifice of qirān becomes due. The same ruling applies to anyone who enters ihram for Hajj in the course of his ṭawāf, or immediately after finishing it but before praying its two rakʿahs.
Ashhab contended that if a person has performed only one circuit of ṭawāf for his ʿUmrah, the ihram for Hajj does not attach to him, he is not deemed a qārin, and he should proceed with his ʿUmrah until he completes it; thereafter he may, if he wishes, enter ihram for Hajj.
If he finishes his ṭawāf and its two rakʿahs and then assumes ihram for Hajj before performing the saʿy, there are two opinions. One says that he becomes a qārin, thereby annulling his ʿUmrah and incurring the blood-sacrifice of qirān. The other says that he continues with his ʿUmrah and nothing is due from him unless he later chooses to enter ihram for Hajj.
Should he enter ihram for Hajj after completing both ṭawāf and saʿy but before shaving or cutting his hair, that ihram counts; he is not a qārin but a mutamattiʿ—provided his ʿUmrah took place during the months of Hajj. Two blood-sacrifices are then due from him: one for the tamattuʿ itself and one for postponing the shaving. Both are hady; if he cannot obtain