Al-Bayhaqī (1) transmits it through Abū al-Ḥasan ʿAlī ibn ʿAbd al-ʿAzīz al-Baghawī, from al-Ḥasan ibn al-Rabīʿ and Shihāb ibn ʿAbbād, both reporting from Dāwūd ibn ʿAbd al-Raḥmān al-ʿAṭṭār … and he cited the tradition in full.

He then said, “And the fourth (2) was the one he combined with his Ḥajj.”

Abū al-Ḥasan ʿAlī ibn ʿAbd al-ʿAzīz remarked, “No one relates this ḥadīth from Ibn ʿAbbās except Dāwūd ibn ʿAbd al-Raḥmān.”

Al-Bayhaqī went on to quote al-Bukhārī, who said, “Dāwūd ibn ʿAbd al-Raḥmān is truthful, though he may occasionally be mistaken.”

Earlier we cited what al-Bukhārī (3) narrated, by way of Ibn ʿAbbās from ʿUmar, that he said: “I heard the Messenger of Allah ﷺ in Wādī al-ʿAqīq say, ‘A messenger came to me from my Lord and said: “Pray in this blessed valley and say: ‘ʿUmrah within a Ḥajj.’”’”

Perhaps this is the basis for Ibn ʿAbbās’s report—Allah knows best.

[The report of ʿAbd Allāh ibn ʿUmar]

We have already mentioned what al-Bukhārī (4) and Muslim (5) transmitted—through al-Layth, from ʿUqayl, from al-Zuhrī, from Sālim, from Ibn ʿUmar—that he said: “The Messenger of Allah ﷺ performed tamattuʿ in the Farewell Pilgrimage and brought his sacrificial animals, driving them from Dhū al-Ḥulayfah. The Messenger of Allah ﷺ began by entering iḥrām for ʿUmrah and then for Ḥajj,” and he continued the ḥadīth, noting that the Prophet ﷺ did not release himself from consecration after the saʿy. From this, as we established earlier, it is clear that he ﷺ was not practicing the specific form of tamattuʿ but was rather performing qirān, for Ibn ʿUmar stated that he ﷺ, not being a mutamattiʿ, (6) sufficed (7) with a single circuit between Ṣafā and Marwah for both his Ḥajj and his ʿUmrah (8). Such is the procedure of the qārin according to the majority, as will be explained—Allah knows best.

The ḥāfiẓ Abū Yaʿlā al-Mawṣilī (9) said: “Abū Khaythamah related to us; Yaḥyā ibn Yamān related to us, from Sufyān, from ʿUbayd Allāh, from Nāfiʿ, from Ibn ʿUmar, that the Messenger of Allah ﷺ performed a single ṭawāf because he was combining the rites; he did not release himself between them, and he purchased his offering on the way”—meaning the sacrificial animals. This chain is good (10): all its narrators are trustworthy, except that Yaḥyā ibn Yamān—although Muslim reports from him—has severe irregularities in his narrations from al-Thawrī. Allah knows best.

What further supports the view that Ibn ʿUmar intended by the term “ifrād”