Lessons drawn from the ḥadith
1 – The Prophet ﷺ performed Hajj as a qirān pilgrim, as has already been established.
2 – It is recommended to drive one’s sacrificial animals from distant places; this was the Sunnah of the Prophet ﷺ.
3 – It is recommended to mark the sacrificial animals with collars made of materials not normally used for that purpose, the wisdom being to make them recognizable so that they are shown due respect and left unharmed.
4 – It is recommended, while in iḥrām, to mat down loose hair, as the Prophet ﷺ did, by applying something that keeps it from fluffing out.
5 – If a pilgrim has driven his sacrificial animal from outside the sanctuary, he may not leave the state of consecration until he has slaughtered it on the Day of Sacrifice.
6 – If he has not driven a sacrificial animal, he is prescribed to convert his Hajj into an ʿumrah, exit iḥrām, and then re-enter iḥrām for Hajj at its appointed time.
Third ḥadith (1)
ʿImrān ibn Ḥuṣayn (may Allah be pleased with him) said, “The verse of tamattuʿ was revealed in the Book of Allah, and we practiced it with the Messenger of Allah ﷺ. No Qur’anic passage abrogated it, nor did he forbid it until he died. Afterward a man spoke on the matter according to his own opinion.”
Al-Bukhārī comments, “It is said that the man was ʿUmar.”
In Muslim’s wording: “The verse of tamattuʿ—meaning the tamattuʿ of Hajj—was revealed, and the Messenger of Allah ﷺ commanded us to do it. No verse ever came to abrogate it, nor did he forbid it until he passed away.” Both transmitters record reports to this effect.
Overall meaning
ʿImrān ibn Ḥuṣayn (may Allah be pleased with him) referred to the tamattuʿ that joins an ʿumrah to a Hajj and stated that it was legislated by the Book of Allah, the Sunnah of His Messenger ﷺ, and the unanimous agreement of his Companions. These three are the foremost sources for establishing legal rulings.
As for the Book, Allah says, “Whoever performs tamattuʿ by doing ʿumrah followed by Hajj, let him offer whatever sacrificial animal is within his reach” (2:196).
As for the Sunnah, it is the Prophet’s own practice of tamattuʿ and his approval of it.
As for consensus, some of the Companions performed it while the rest, knowing of their action, remained silent, thereby signifying approval.