—both as pilgrimage offerings (hady) and as ʿEid sacrifices (uḍḥiyah).

Lessons Derived from the ḥadīth:

1. The legitimacy of the three pilgrimage rites—tamattuʿ, qirān, and ifrād. The ḥadīth alludes to tamattuʿ by saying, “entered iḥrām for ʿUmrah,” to qirān by, “entered iḥrām for both Hajj and ʿUmrah,” and to ifrād by, “entered iḥrām for Hajj.” All three modes are permissible; the Companions practiced each of them in the Prophet’s ﷺ company during his Farewell Pilgrimage.

2. The talbiyah is prescribed when assuming iḥrām, for this is what is meant by ihlal.

3. Whoever enters iḥrām for ʿUmrah completes it and releases himself, then assumes iḥrām anew for Hajj in the same year.

4. A qārin is one who intends Hajj and ʿUmrah together, or who first intends ʿUmrah and then adds Hajj to it.

5. An ifrād pilgrim is one who assumes iḥrām for Hajj only.

6. The outward sense of the ḥadīth indicates that the Prophet ﷺ himself entered iḥrām as an ifrād pilgrim; this will be examined in detail, God willing.

7. Among the Companions, each group performed one of the three rites, exactly as the ḥadīth states; which of the three is superior will be discussed later, God willing.

8. The plain wording of the ḥadīth suggests that those performing ifrād or qirān remained in iḥrām until the Day of Sacrifice. This, however, is restricted by other texts that required anyone who had not brought a hady (sacrificial offering) to dissolve his Hajj, perform ʿUmrah first, and thereby become a tamattuʿ pilgrim. Hence this ḥadīth applies specifically to those who had brought their hady; this will be clarified further, God willing.

9. The Companions’ being inspired to diversify their rites into three forms—and the Prophet’s ﷺ endorsement of each—demonstrates profound wisdom, establishing a general ruling for his nation, for among his sunnah is to approve a practice once he observes it.