were the pilgrimage offerings (1) required of them.

However, the account of a cow being slaughtered on their behalf—when there were nine of them—presents a difficulty: a single cow sufficing for more than seven people.

Abū Muhammad Ibn Hazm (2) answered this in accordance with his own principle: ‘Ā’isha was not included with them in that offering, because she was performing qirān, combining Hajj and ‘umrah, whereas they were performing tamattu‘, ‘umrah followed by Hajj. In his view, someone performing qirān is not required to make a pilgrimage offering. He supported his position with the hadith narrated by Muslim (3), through Hishām ibn ‘Urwa, from his father, from ‘Ā’isha:

“We set out with the Messenger of Allah, peace and blessings be upon him, around the appearance of the new moon of Dhū al-Hijja. I was among those who entered ihram for ‘umrah. We travelled until we reached Mecca, but the Day of ‘Arafa came while I was menstruating and had not yet left ihram after my ‘umrah. I complained of this to the Prophet, peace and blessings be upon him, and he said: ‘Leave your ‘umrah, undo your hair and comb it, and enter ihram for Hajj.’”

She said: “I did so. Then, on the night of our stay at al-Hasba, after Allah had enabled us to complete our Hajj, he sent ‘Abd al-Rahmān ibn Abī Bakr with me. He seated me behind him on his mount and went out to al-Tan‘īm, where I entered ihram for ‘umrah. Thus Allah enabled us to complete our Hajj and ‘umrah, and no pilgrimage offering, charity or fasting was involved.”

This is an unsound approach in which he stood alone (4), contrary to everyone else. The position held by the Companions, the Successors and those after them is that someone performing qirān must make a pilgrimage offering, just as someone performing tamattu‘ must. Indeed, in the usage of the Companions, he is truly performing tamattu‘, as explained earlier. As for this hadith, the correct view is that