he entered into the state of ihram, and a group of people perceived that from him, so they said: 'He entered into the state of ihram when his mount was upright with him.' This was because they had not perceived anything other than that. Then he traveled until he ascended the Baida', and he entered into the state of ihram, and a group of people perceived that from him, so they said: 'He entered into the state of ihram when he ascended the Baida'.' Recorded by Abu Dawud and al-Athram; this is the wording of al-Athram. This contains clarification and additional knowledge; thus, it is imperative to interpret the matter in this way. Even if Ibn 'Abbas had not explicitly stated it, it would still be necessary to interpret it this way to reconcile the varying reports. This is by way of recommendation; therefore, however he enters into the state of ihram, it is valid. We do not know of anyone who disagreed with this.

Issue 558: He said: 'If he intends tamattu' (combining Hajj and 'Umrah with a break in between), and this is the choice of Abu 'Abd Allah, he says: "O Allah, I intend 'Umrah."

The totality of this is that the state of ihram is entered for the nusuk (ritual) in one of three ways: tamattu', ifrad (singling out the Hajj), and qiran (combining the Hajj and 'Umrah). Tamattu' is that he initiates ihram for an 'Umrah separately from the miqat during the months of Hajj, and when he finishes it, he enters into the state of ihram for Hajj in the same year. Ifrad is that he initiates ihram for Hajj alone. Qiran is that he combines both in the state of ihram, or he enters into the state of ihram for 'Umrah, then adds the Hajj to it before the tawaaf (circumambulation). Whichever of these he enters into the state of ihram for, it is valid. 'A'ishah said: 'We set out with the Messenger of Allah (peace and blessings of Allah be upon him), and among us were those who initiated ihram for 'Umrah, those who initiated ihram for Hajj and 'Umrah, and those who initiated ihram for Hajj.' Agreed upon. This is tamattu', ifrad, and qiran. The scholars are in consensus on the validity of initiating ihram for whichever of the three rituals one wishes, but they differed as to which is superior. Our Imam chose tamattu', then ifrad, then qiran. Among those from whom the choice of tamattu' is reported are Ibn 'Umar, Ibn 'Abbas, Ibn al-Zubayr, 'A'ishah, al-Hasan, 'Ata', Tawus, Mujahid, Jabir ibn Zayd, Salim, and 'Ikrimah. It is also one of the two statements of...