(1) No. 1897 in the Book of Pilgrimage Rites, “Chapter on the tawaf of the qarin (the pilgrim performing qiran).” The chain of transmission is strong. Muslim, 1211 (133), through the route of Ibrahim b. Nafiʿ—ʿAbd Allah b. Abi Najih—Mujahid—ʿAʾishah, reports that she began menstruating at Sarif and regained ritual purity at ʿArafah; the Messenger of Allah ﷺ told her: “Your tawaf between Safa and Marwa counts for both your hajj and your ʿumrah.” The jurists differ concerning the tawaf and saʿy of the qarin and the mutamattiʿ (the pilgrim performing tamattuʿ), forming three positions: 1. Each of them must perform two tawafs and two saʿys. This is related from ʿAli and Ibn Masʿud and is the view of Sufyan al-Thawri, Abu Hanifah, the Kufan scholars, al-Awzaʿi, and one of the two reports from Ahmad. 2. Each of them needs only one tawaf and one saʿy. Imam Ahmad explicitly adopted this in the narration transmitted by his son ʿAbd Allah, and it is the apparent purport of the hadith of Jabir. 3. The mutamattiʿ must perform two tawafs and two saʿys, whereas the qarin needs only one saʿy. This is the well-known view of ʿAtaʾ, Tawus, and al-Hasan, and is the position of Malik, al-Shafiʿi, and what appears to be the view of Ahmad. Al-Muwattaʾ 1/410, al-Bukhari 3/395, and Muslim 1212 record from ʿAʾishah: “Those who had entered ihram for ʿumrah performed tawaf of the House and between Safa and Marwa, then released themselves, and, after returning from Mina, performed another tawaf; but those who had entered ihram for hajj, or combined hajj and ʿumrah, performed only one tawaf.” Al-Bukhari 3/345 mentions a related report in suspended form; al-Ismaʿili linked its chain in his Mustakhraj, as cited by al-Bayhaqi 5/23, with an authentic isnad from Ibn ʿAbbas … In it he was questioned about the tamattuʿ of hajj and said: “The Emigrants, the Helpers, and the wives of the Prophet ﷺ all performed tamattuʿ during the Farewell Pilgrimage, and so did we; when we reached Mecca, …”