(1) Malik also recorded it, 1/335, Book of Pilgrimage, chapter “Performing the hajj alone (ifrād),” and through Malik’s chain Muslim, 1211 (122), transmitted it from ʿAbd al-Rahman b. al-Qasim with the same isnād. I add: Authentic reports from ʿAʾisha show that the Prophet combined an ʿumra with his pilgrimage. Abū Dāwud (1992) narrates—through Abū Isḥāq, from Mujāhid—that Ibn ʿUmar was asked, “How many ʿumras did the Messenger of Allah perform?” He replied, “Two.” ʿAʾisha then said, “Ibn ʿUmar knows full well that the Messenger of Allah performed three ʿumras besides the one he coupled with the Farewell Pilgrimage.” Ibn Ḥajar states in Fatḥ al-Bārī, 3/341: “Whoever related from him the mode of ifrād (entering ihrām for the hajj only) referred to what he pronounced at the very start; whoever related tamattuʿ (performing ʿumra, exiting ihrām, then performing hajj) referred to what he ordered his Companions to do; and whoever related qirān (combining ʿumra and hajj under a single ihrām) referred to what his practice finally settled upon. The narrations of qirān carry more weight for several reasons: the reporters possess additional information over those who transmitted ifrād and the others; those who reported ifrād or tamattuʿ disagree among themselves. The best-known transmitter of ifrād is ʿAʾisha, yet it is soundly established from her that he performed an ʿumra with his hajj. The same applies to Ibn ʿUmar, from whom it is reliably reported that the Prophet began with an ʿumra, then entered the state of hajj, and that he combined the two and afterwards stated that the Prophet had done so. Jābir likewise affirmed that he performed an ʿumra with his hajj. A group of Companions reported qirān from him without any disagreement. Moreover, in none of the reports does he himself say, ‘I performed ifrād’ or ‘I performed tamattuʿ’; rather, it is soundly established that he said, ‘I combined (qarantu),’ and, ‘Had I not brought the sacrificial animals with me, I would have come out of ihrām.’ ” (*) Ibn ʿAsākir, Tārīkh, 2/269a-269b; al-Dhahabī, Tadhkirat al-ḥuffāẓ, 3/846; idem, Ṭabaqāt al-ḥuffāẓ, 350; Tahdhīb Ibn ʿAsākir, 2/287. (2) In the base manuscript the word is vocalised with a fatḥa on the letter rāʾ; we have adopted the reading found in al-Ansāb, 7/417.