I say:
Al-Nasā’ī (1) likewise transmitted the report in his Sunan through ʿAmr ibn ʿAlī al-Fallās, from Khālid ibn al-Ḥārith, from Shuʿbah. In another recension it comes: from Saʿīd in place of Shuʿbah, from Qatādah, from Muṭarrif, from ʿImrān ibn Ḥuṣayn—then he cited the ḥadīth in full. Allah knows best.

It is also firmly established in the two Ṣaḥīḥs, in the transmission of Hammām, from Qatādah, from Muṭarrif, from ʿImrān ibn Ḥuṣayn, who said:
“We practiced tamattuʿ in the lifetime of the Messenger of Allah ﷺ (2); no Qur’ānic revelation was ever sent down to forbid it, nor were we prohibited from it until the Messenger of Allah ﷺ passed away.” (3)

The narration of al-Hirmās ibn Ziyād al-Bāhilī
ʿAbd Allāh, the son of Imām Aḥmad (4), said: ʿAbd Allāh ibn ʿImrān ibn ʿAlī Abū Muḥammad—originally from Isfahān but residing in Rayy (5)—related to us; he said: Yaḥyā ibn al-Ḍurays narrated to us; ʿIkrimah ibn ʿAmmār narrated to us, from al-Hirmās, who said:
“I was riding pillion behind my father when I saw the Prophet ﷺ upon a camel, proclaiming,
‘Labbayka bi-ḥijjah wa ʿumrah maʿan—Here I am, O Allah, for Ḥajj and ʿUmrah together.’”
This chain meets the conditions of the Sunan collections, yet they did not record it.

The narration of Ḥafṣah bint ʿUmar, Mother of the Believers ﵄
Imām Aḥmad (6) said: ʿAbd al-Raḥmān related to us, from Mālik, from Nāfiʿ, from Ibn ʿUmar, from Ḥafṣah. She said to the Prophet ﷺ: “Why have you not come out of iḥrām from your ʿumrah?” He replied:
“I have matted my hair (7) and garlanded my sacrificial animal; I shall not come out of iḥrām until I have slaughtered it.”
Both al-Bukhārī and Muslim included this in their Ṣaḥīḥs (8) through the narrations of Mālik and ʿUbayd Allāh ibn ʿUmar. Al-Bukhārī added the route of Mūsā ibn ʿUqbah (9), while Muslim added that of Ibn Jurayj (10)—all of them from Nāfiʿ, from Ibn ʿUmar. In their wording she