The position of Ahmad, Mālik, and al-Shāfi'ī is that she had entered qirān—combining Hajj and 'umrah in one ihrām—and was not obliged to make up that 'umrah. However, according to one of the two reports from Ahmad, he held that she was obliged to make it up: according to the well-known report from him, 'umrah is obligatory, and, according to one of the two reports from him, neither the 'umrah included in qirān nor an 'umrah begun at the nearest point outside the Sacred Precinct discharges that obligation.

They give the same ruling for anyone intending tamattu' who runs short of time and cannot perform the circumambulation before the standing at 'Arafah. They instruct him to add Hajj to his 'umrah, thereby entering qirān. He is then like someone performing Hajj alone who arrives with little time remaining: he stands at 'Arafah first, without performing the circumambulation beforehand. This is also what pilgrims from Iraq do when they arrive late: they reach 'Arafah on the day of the standing and stand there without having performed the circumambulation beforehand.

Abū Hanīfah’s position is that 'Ā'ishah abandoned her 'umrah and entered ihrām for Hajj, thus becoming someone performing Hajj alone. According to him, she was obliged to make up the 'umrah she had abandoned. He based this on his principle that someone performing qirān must perform two circumambulations and two sa'ys; thus, qirān would have offered her no benefit.

The majority, however, based their position on their principle that the rites required of someone performing qirān are no more than those required of someone performing Hajj alone. They said that “the Prophet, may Allah bless him and grant him peace, only arranged for 'Ā'ishah to perform 'umrah