the position of all the other scholars, even the followers of Abū Hanīfah. They expressly stated that the Kūfan ʿumrah is preferable to qirān, even though they otherwise regard qirān as preferable. However, the qirān performed by the Prophet—may Allah bless him and grant him peace—is not the qirān described by Abū Hanīfah, for the Prophet—may Allah bless him and grant him peace—performed only one circumambulation and one saʿy. Abū Hanīfah’s position is that someone performing qirān first performs circumambulation and saʿy for ʿumrah, then circumambulation and saʿy for Hajj. If he commits an act prohibited in ihrām, he owes two compensatory penalties, one for Hajj and one for ʿumrah.

This has also been reported as one position transmitted from Ahmad: that someone performing qirān must perform two circumambulations and two performances of saʿy, as Abū Hanīfah maintains. However, Ahmad’s well-known position, explicitly stated on several occasions, agrees with that of Mālik, al-Shāfiʿī and others: someone performing qirān undertakes no additional rites beyond those undertaken by someone performing Hajj alone.

Indeed, the matter goes further: two positions are transmitted from Ahmad concerning whether someone performing tamattuʿ can suffice with the initial saʿy accompanying the circumambulation of ʿumrah, or needs a second saʿy after the circumambulation of ifādah or another circumambulation. The second is the well-known position among his followers, though he also explicitly stated the first.

ʿAbd Allāh ibn Ahmad said: I asked my father, “Does someone performing tamattuʿ perform saʿy between al-Safā and al-Marwah?” He replied: