the established and authentic Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him); therefore, it is not permissible to use it as evidence. As for their analogy in opposition to the statement of the Messenger of Allah (peace and blessings of Allah be upon him), it is not accepted, bearing in mind that the analogy of Hajj to Umrah in this matter is not sound, for it is permissible to convert Hajj into Umrah for one who has missed Hajj, and for one who is prevented from reaching Arafat, while Umrah cannot become Hajj under any circumstances. Furthermore, the dissolution of Hajj into Umrah results in becoming a Mutamatti', thereby obtaining the virtue. The dissolution of Umrah into Hajj misses the virtue, and the legitimacy of that which brings about a virtue does not necessitate the legitimacy of missing that virtue.

Section: If one dissolves Hajj into Umrah, he becomes a Mutamatti', and his ruling is the same as that of the Mutamatti'in regarding the obligation of the sacrificial animal and other matters. The Qadi said: The sacrificial animal is not obligatory, because it is a condition of its obligation that one intends, at the beginning of the Umrah or during it, that he is a Mutamatti'. This is a claim for which there is no evidence, and it contradicts the generality of the Book and the explicit, established Sunnah, for Allah the Almighty said: "And whoever enjoys the Umrah during the Hajj, then what is available of the sacrificial animal" [Surah al-Baqarah: 196]. In the hadith of Ibn Umar, it is stated that the Prophet (peace and blessings of Allah be upon him) said: "Whoever among you has not brought a sacrificial animal, let him circumambulate the House and [walk between] al-Safa and al-Marwah, let him shorten his hair, and let him exit ihram. Then let him enter into the state of ihram for Hajj and let him offer a sacrifice. Whoever cannot find a sacrifice, let him fast for three days during Hajj and seven when he returns to his family." This is agreed upon. Furthermore, the obligation of the sacrificial animal for the Mut'ah is for the ease [gained] by the omission of one of the two journeys, and this meaning does not differ with the presence or absence of intent, so it follows that the obligation of the sacrificial animal should not differ. Furthermore, even if it were established that intention is a condition, it has been fulfilled, for he did not exit ihram until he intended that he would exit it, then he entered into the state of ihram for Hajj.

631 - Issue; he said: (And whoever is a Mutamatti' ceases the Talbiyah when he arrives at the House).

Abu Abdullah said: The one performing Umrah ceases the Talbiyah when he touches the corner. This is the meaning of the statement of al-Khiraqi: "When he arrives at the House."