Abu Bakr ibn al-Ḥārith the jurist informed us; ‘Alī ibn ‘Umar the ḥāfiẓ informed us; Abu Muḥammad ibn Ṣā‘id reported to us: Muḥammad ibn Zunbur narrated to us, al-Fuḍayl ibn ‘Iyāḍ narrated to us, from Manṣūr, from Ibrāhīm, from Mālik ibn al-Ḥārith—or from Manṣūr, from Mālik ibn al-Ḥārith—from Abū Naṣr, who said:

“I met ‘Alī while I had already entered iḥrām for Hajj, and he had entered iḥrām for both Hajj and ‘Umrah. I asked, ‘May I do what you have done?’ He replied, ‘You could have, had you begun with ‘Umrah.’ I said, ‘If I still wish to do so, what should I do?’ He said, ‘Take a small container of water, pour it over yourself, then pronounce the talbiyah for both rites together. After that perform two circumambulations of the House for them and two saʿys between al-Ṣafā and al-Marwah, and nothing that is forbidden becomes permissible for you until the Day of Sacrifice.’”

Manṣūr said, “I then mentioned this to Mujāhid, who said, ‘We used to give legal opinions that only one circumambulation was required, but now we no longer do so.’ ”

Al-Ḥāfiẓ al-Bayhaqī commented, “This narration was also transmitted by Sufyān ibn ‘Uyaynah, Sufyān al-Thawrī, and Shu‘bah on the authority of Manṣūr, yet none of them mentioned the saʿy in it. Furthermore, this Abū Naṣr is unknown; even if the report were sound, it could be understood as referring to the circumambulation of arrival and the circumambulation of visitation.”

He continued: “Other chains likewise transmit a similar report from ‘Alī, sometimes attributing it to the Prophet ﷺ and sometimes stopping it at ‘Alī, but they all revolve around al-Ḥasan ibn ‘Umārah, Ḥafṣ ibn Abī Dāwūd, ‘Īsā ibn ‘Abd Allāh, and Ḥammād ibn ‘Abd al-Raḥmān, all of whom are weak. Nothing they report on the matter can be cited as proof. Allah knows best.”

I say: The authentic ḥadīths indicate otherwise. We have already cited from Ibn ‘Umar in Ṣaḥīḥ al-Bukhārī that he entered iḥrām for ‘Umrah and then added Hajj to it, becoming qārin, and that he performed a single ṭawāf for both Hajj and ‘Umrah, saying, “This is exactly how the Messenger of Allah ﷺ did it.”

Al-Tirmidhī, Ibn Mājah, and al-Bayhaqī likewise report—from al-Dārāwardī, from ‘Ubayd Allāh, from Nāfi‘, from Ibn ‘Umar—that the Messenger of Allah ﷺ said:

“Whoever combines Hajj and ‘Umrah performs one circumambulation for both and one saʿy for both.”

Al-Tirmidhī remarked, “This ḥadīth is ḥasan and gharīb.”

I say: Its chain of transmission meets Muslim’s criteria. The same occurred with ‘Ā’ishah—may Allah be pleased with her—who had entered iḥrām for ‘Umrah because she was not driving a sacrificial animal. When she began her menses, the Messenger of Allah ﷺ told her to bathe and enter iḥrām for Hajj along with her ‘Umrah, so she became qārin. After they had returned from Minā she requested a separate ‘Umrah, and he enabled her to perform it to console her, as the ḥadīth makes explicit.