and performed ‘umrah afterward from al-Tan‘īm or elsewhere, as many people suppose—is mistaken. None of the Companions, the Successors, the four imams, or the scholars of hadith ever said this. If he means that he performed Hajj alone, without ‘umrah accompanying it, as some earlier and later scholars have maintained, this too is an error, refuted by the explicit, authentic hadiths, as already demonstrated. But if he means that he confined himself to the rites of Hajj without performing separate rites for ‘umrah, he is correct, and all the hadiths support his statement.

Whoever says, “He performed qirān,” is refuted by the established hadiths if he means that he performed a separate circumambulation for Hajj and another for ‘umrah, and a separate sa‘y for each. But if he means that he combined the two rites, performing a single circumambulation and a single sa‘y for both, the authentic hadiths support his statement, and his view is correct.

Whoever says, “He performed tamattu‘,” is refuted by the hadiths and is mistaken if he means that he (1) performed tamattu‘ by leaving ihram and then entering ihram anew for Hajj. If he means that he (2) performed tamattu‘ without leaving ihram, but rather (3) remained in ihram because he had brought the sacrificial animals with him, the numerous hadiths also refute his statement, though his error is less serious. But if he means tamattu‘ in the form of qirān, this is the correct view supported by all the established hadiths: it reconciles them all and removes from them (4) all difficulty and inconsistency.