that he ever performed a tamattuʿ (1) in which he released himself from consecration. On the contrary, they used to apply the name “tamattuʿ” to qirān (2), and no report from any Companion states that, when he combined the rites, he made two circuits around the House and two traversals between al-Ṣafā and al-Marwah.
Most of what is transmitted from the Companions about the Prophet’s manner of performing the pilgrimage is not (3) mutually contradictory; the difficulty arose only for those who failed to grasp their intent. Every Companion from whom it is related that he performed the pilgrimage singly—such as ʿĀʾishah (4), Ibn ʿUmar (5), and [Jābir] (6)—affirmed that he in fact performed tamattuʿ, commencing with ʿumrah and then continuing on to ḥajj. This (7)(8) is authentically established in the two Ṣaḥīḥs on the authority of ʿĀʾishah (9).
(1) In manuscript B the reading is: “muttamattiʿan” (performing tamattuʿ).
(2) In manuscript D the reading is: “al-qarn”.
(3) In manuscript B the reading is: “laysa” (“not”).
(4) Muslim, no. 1211: ʿAʾisha reports that the Messenger of Allah performed Hajj as ifrad (Hajj alone, without ʿumra).
(5) Muslim, no. 1231: Ibn ʿUmar said, “We assumed ihram with the Messenger of Allah for Hajj alone (ifrad).”
(6) Ibn Majah, no. 2966: Jabir reports that the Messenger of Allah performed Hajj as ifrad; graded sound by al-Albani. In Bukhari, no. 1651, and Muslim, no. 1216, Jabir said, “The Prophet and his Companions declared ihram for Hajj,” the wording being Bukhari’s.
(7) Manuscripts C and D read: “faqad”.
(8) The word “this” is absent from manuscripts C and D.
(9) Bukhari, no. 1692, and Muslim, no. 1228: ʿUrwa ibn al-Zubayr relates that ʿAʾisha, the Prophet’s wife, informed him about the Prophet’s tamattuʿ—linking Hajj to ʿumra.