as-Sakhtiyānī, from Nāfiʿ with the same wording. Muslim likewise transmits it through both of them, from Ayyūb.

Thus Ibn ʿUmar—may Allah be pleased with him—took the Messenger of Allah ﷺ as his model in terminating the state of iḥrām when blocked by the enemy, and in sufficing with a single circumambulation for both the Hajj and the ʿUmrah. He had originally entered iḥrām for an ʿUmrah in order to perform tamattuʿ, but, fearing that he might be prevented, he combined the two rites and inserted the Hajj into the ʿUmrah before ṭawāf, thereby becoming a qārin. He then said, “I see their matter as one and the same,” meaning that there is no distinction between being prevented from performing Hajj, ʿUmrah, or both. When he reached Mecca he deemed his first circumambulation sufficient for both rites, as is explicitly stated in the first version we cited: “He considered that he had fulfilled the ṭawāf of Hajj and ʿUmrah with his initial circumambulation.”

Ibn ʿUmar added, “That is exactly what the Messenger of Allah ﷺ did,” meaning that the Prophet ﷺ, too, sufficed with one ṭawāf—between Ṣafā and Marwah—for both Hajj and ʿUmrah. This indicates that Ibn ʿUmar narrated the practice of qirān.

For this reason al-Nasāʾī reports—through Muḥammad ibn Manṣūr, from Sufyān ibn ʿUyaynah, from Ayyūb ibn Mūsā, from Nāfiʿ—that Ibn ʿUmar combined Hajj and ʿUmrah and performed only one tawāf.

Al-Nasāʾī also transmits—through ʿAlī ibn Maymūn al-Raqī, from Sufyān ibn ʿUyaynah, from Ismāʿīl ibn Umayyah, Ayyūb ibn Mūsā, Ayyūb as-Sakhtiyānī, and ʿUbayd Allāh ibn ʿUmar, all from Nāfiʿ—that Ibn ʿUmar reached Dhū al-Ḥulayfah, entered iḥrām for an ʿUmrah, but feared he would be turned back from the House. The remainder of the report recounts how he then added the Hajj to his ʿUmrah and thus became a qārin.

The point is that some narrators, on hearing Ibn ʿUmar say, “Then I shall do as the Messenger of Allah ﷺ did,” and, “That is exactly what the Messenger of Allah ﷺ did,” assumed that the Prophet ﷺ had begun by entering iḥrām for an ʿUmrah and later entered iḥrām for the Hajj, adding it to the ʿUmrah before ṭawāf; so they narrated according to what they thought they had understood. Ibn ʿUmar did not intend that; rather, he meant what we have just explained. Allah knows best what is correct.

Even on the assumption that he did first enter iḥrām for ʿUmrah and then added the Hajj before performing ṭawāf, he would still be a qārin, not a mutamattiʿ in the specific sense. This would provide evidence for those who consider tamattuʿ superior. Allah, exalted is He, knows best.

As for the ḥadīth that al-Bukhārī records in his Ṣaḥīḥ—“Mūsā ibn Ismāʿīl narrated to us; Hammām narrated to us; from Qatādah; he said: Mutarrif narrated to me from ʿImrān who said: ‘We practiced tamattuʿ during the lifetime of the Prophet ﷺ and the Qur’an was revealed, and a certain man voiced his own opinion…’”