The reports that affirm the validity of qirān refute this claim and do not permit the idea that the Prophet ﷺ first entered iḥrām for an ʿUmrah and, after completing his Saʿy between Ṣafā and Marwah, then entered iḥrām for the Hajj. No one has transmitted such a sequence with an authentic chain—indeed, not even with a sound or a weak chain.
As for the wording in this ḥadīth, “The Messenger of Allah ﷺ enjoyed the benefit of ʿUmrah to Hajj (tamattuʿ) in the Farewell Pilgrimage,” if by tamattuʿ the specific form is meant—where the pilgrim comes out of iḥrām after Saʿy—then that is not the case, for the context of the report itself rejects it, and affirming an ʿUmrah that coincided with his Hajj likewise precludes it. But if the broader, general sense of tamattuʿ is intended, qirān falls under that heading, and that is what is meant.
Likewise, the statement, “The Messenger of Allah ﷺ began by pronouncing the talbiyah for ʿUmrah, then pronounced it for Hajj,” can be understood in several ways:
• If it means that he opened his talbiyah with the wording of ʿUmrah together with the wording of Hajj—saying, “Labbayka, O Allah, for an ʿUmrah and a Hajj”—this is straightforward and does not contradict qirān.
• If it means he first entered iḥrām for ʿUmrah and, after a short interval yet before ṭawāf, added the Hajj to it, he still became a qārin.
• But if it is taken to mean that he entered iḥrām for ʿUmrah, then—after completing its rites—either released, or (because he had driven the sacrificial animal) did not release himself, as some claim, and thereafter entered iḥrām for Hajj before setting out to Minā, then no Companion ever transmitted such a practice, as noted earlier. Whoever asserts it is contradicted by the lack of transmission and by the reports establishing qirān—to be discussed presently—and even by the reports indicating ifrād, as mentioned previously. Allah knows best.
It appears—Allah knows best—that this narration of al-Layth from ʿUqayl, from al-Zuhrī, from Sālim, from Ibn ʿUmar, actually stems from another account: when Ibn ʿUmar intended to perform Hajj during the siege of Ibn al-Zubayr by al-Ḥajjāj. He was told, “People are embroiled in conflict; perhaps you should postpone this year’s Hajj.” He replied, “Then I shall do as the Prophet ﷺ did,” referring to the year he was prevented at Ḥudaybiyyah. Thus he entered iḥrām at Dhū’l-Ḥulayfah for an ʿUmrah; then, when he reached the rise of al-Bayḍā’, he said, “I see nothing but that the two rites are one,” and he added the Hajj to it. The narrator therefore assumed that the Messenger of Allah ﷺ had done the same—beginning with iḥrām for ʿUmrah and then for Hajj—and so reported it accordingly; but this needs examination, as we shall clarify.
This is clarified in the ḥadīth transmitted by ʿAbd Allāh ibn Wahb. He informed me—together with Mālik ibn Anas and others—that Nāfiʿ related to them that ʿAbd Allāh ibn ʿUmar set out during the time of civil strife to perform an ʿUmrah and said, “If I am prevented from reaching the House, we shall do what the Messenger of Allah ﷺ did.” He therefore left, entering iḥrām for ʿUmrah, and travelled on until, when he reached the outskirts of al-Bayḍā’, he turned to his companions and said, “Indeed, their matter is nothing but…"