Moreover, the reports affirming qirān establish what those narrating ifrād or tamattuʿ have omitted or denied; therefore, in the science of legal principles, the qirān reports take precedence over them.

Abū ʿImrān related that he performed Hajj with his patrons. He said: “I went to Umm Salamah and asked, ‘Mother of the Believers, I have never performed the pilgrimage before—should I begin with ʿumrah or with Hajj?’ She replied, ‘Start with whichever of the two you wish.’ I then went to Safiyyah, Mother of the Believers, and posed the same question; she gave me the very answer Umm Salamah had given. I returned to Umm Salamah and informed her of Safiyyah’s reply, whereupon Umm Salamah said, ‘I heard the Messenger of Allah ﷺ say: “O Family of Muḥammad, whoever among you performs Hajj, let him begin with an ʿumrah during that Hajj.”’ Ibn Ḥibbān recorded this in his Ṣaḥīḥ, and Ibn Ḥazm also cited it in his account of the Farewell Pilgrimage, through al-Layth ibn Saʿd, from Yazīd ibn Abī Ḥabīb, from Aslam, from Abū ʿImrān, from Umm Salamah, with this wording (1).

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If it is asked: “You have transmitted from a number of Companions that he ﷺ performed Hajj alone, yet you have also transmitted from these very Companions—and from others—that he combined Hajj and ʿumrah. How is this reconciled?”

The answer is that the report describing him as performing Hajj alone means that he confined himself to the actions specific to Hajj, while ʿumrah was subsumed within it in intention, deed, and time. This indicates that he regarded the circumambulation and saʿy of Hajj as sufficient for both rites, which is the position held by the majority concerning the qārin. This contrasts with Abū Ḥanīfah—may Allah have mercy on him—who maintained that the qārin must perform two circumambulations and two saʿys, basing his view on a report attributed to ʿAlī ibn Abī Ṭālib, though the chain of that report is questionable.

As for those who narrated tamattuʿ and then narrated qirān, we have already explained that the term tamattuʿ in the language of the early Muslims is broader than its technical, specific sense; it includes both the particular form of tamattuʿ and qirān, and they even apply it to performing ʿumrah during the months of Hajj even when no Hajj follows it. Thus Saʿd ibn Abī Waqqāṣ said, “We performed tamattuʿ with the Messenger of Allah ﷺ, while this man—meaning Muʿāwiyah—was at that time an unbeliever at the Throne,” meaning in Mecca. What he intended was one of the two ʿumrahs: either the ʿumrah of Ḥudaybiyyah or that of al-Qaḍāʾ. As for the ʿumrah of Jiʿrānah, Muʿāwiyah had already embraced Islam, for it took place after the Conquest, and the Farewell Pilgrimage occurred later, in the tenth year. This is perfectly clear, and Allah knows best.

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If it is asked: “What is your reply concerning the ḥadīth transmitted by Abū Dāwūd al-Ṭayālisī in …” (5)