and the command to convert Hajj into ‘umrah would in turn abrogate the permission to perform Hajj alone (1). This is categorically impossible, for after commanding them to leave the state of consecration, he did not command them to reverse this and remain in their original state of consecration. Such a claim is plainly false. Thus, if this wording has been accurately preserved, it must have preceded his command that they convert Hajj into ‘umrah. No other interpretation is possible. And Allah knows best.

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As for the hadith narrated by Abū al-Aswad from ‘Urwah, from her, which states, “Those who entered consecration for Hajj or combined Hajj and ‘umrah did not leave consecration until the Day of Sacrifice,” and the hadith narrated by Yahyā ibn ‘Abd al-Rahmān ibn Hātib from her, “Anyone who entered consecration for Hajj and ‘umrah together remained subject to all the restrictions of consecration until he had completed the rites of Hajj, and the same applied to anyone who entered consecration for Hajj alone”—these are two reports that the leading hadith scholars have rejected, and rightly so.

Al-Athram said (2): Ahmad ibn Hanbal narrated to us, saying: ‘Abd al-Rahmān ibn Mahdī narrated to us, from Mālik ibn Anas, from Abū al-Aswad, from ‘Urwah, from ‘Ā’ishah:

“We set out with the Messenger of Allah (peace and blessings be upon him). Some of us entered consecration for Hajj, some for ‘umrah, and some for Hajj and ‘umrah together. The Messenger of Allah (peace and blessings be upon him) entered consecration for Hajj. Those who entered consecration for ‘umrah left consecration once they had circumambulated the House and gone between al-Safā and al-Marwah. Those who entered consecration for Hajj and ‘umrah together did not leave consecration until the Day of Sacrifice.”

Ahmad ibn Hanbal then said, “How astonishing this hadith is! This is an error.” Al-Athram said: I asked him, “Does al-Zuhrī’s report from ‘Urwah, from ‘Ā’ishah, contradict it?” He replied, “Yes, and so does Hishām ibn ‘Urwah’s.”