contradicts what was understood from the hadith of 'Ā'ishah. For if they did not perform sa'y after the obligatory circumambulation, there is all the more reason to conclude that they did not perform an arrival circumambulation before it. There is much to discuss concerning which of the two hadiths should be given precedence, but this is not the place to elaborate. Indeed, meticulous hadith scholars know that this addition to 'Ā'ishah’s hadith consists of al-Zuhrī’s words, not those of 'Ā'ishah, and therefore does not contradict the authentic hadith. Al-Bukhārī also cited a report from Ibn 'Abbās, without its full chain of transmission, similar to the hadith of 'Ā'ishah. That report, too, has a defect.

Al-Shāfi'ī sometimes favored tamattu' and sometimes favored performing Hajj alone—and whoever says that the Prophet, may Allah bless him and grant him peace, entered ihrām without specifying the form of pilgrimage is mistaken. Al-Shāfi'ī’s statements concerning the Prophet’s ihrām varied among these three views.

Mālik favors performing Hajj alone, although it has been said that, when doing so, it is recommended to delay 'umrah until Muharram. As for setting out from Mecca to perform 'umrah immediately after Hajj, as many people do today, this was not known in the time of the early generations. No one has reported that the Prophet, may Allah bless him and grant him peace, or any of those who performed Hajj with him did this, except 'Ā'ishah, may Allah be pleased with her. She had arrived intending to perform tamattu', but then began menstruating, so the Prophet, may Allah bless him and grant him peace, instructed her to enter ihrām for Hajj and set aside her 'umrah.