after performing the circumambulation and sa‘i for umrah. This was the approach of Shaykh Abū Muhammad and others. These scholars describe such a pilgrim as performing tamattu, though they may also describe him as performing qirān because he entered ihrām for Hajj before leaving ihrām for umrah. However, qirān as generally understood means entering ihrām for umrah before circumambulating the House, so that the circumambulation counts for both umrah and Hajj.

The distinction between someone performing qirān and someone performing tamattu who has brought sacrificial animals is evident in two respects. The first concerns entering ihrām for Hajj before circumambulation. The second concerns the sa‘i following tawāf al-ifādah: someone performing qirān is not required to perform a second sa‘i, just as someone performing Hajj alone is not required to do so. For someone performing tamattu, however, this sa‘i is obligatory according to most scholars. Two views on this are reported from Ahmad.

As for al-Shāfi‘ī, his statements concerning the Prophet’s Hajj, may Allah bless him and grant him peace, differed. At one point he said that the Prophet performed Hajj alone; at another, that he performed tamattu; and at another, that he entered ihrām without specifying the form of pilgrimage.

In his Compendium of Hajj, he said: “I prefer that one perform Hajj alone, because what is established according to us is that the Prophet, may Allah bless him and grant him peace, performed Hajj alone.”

In Divergent Hadiths, he stated that the Prophet, may Allah bless him and grant him peace, said:

“Had I known beforehand what I came to know later, I would not have brought the sacrificial animals, and I would have made it umrah.”

He said: “Anyone who said that he performed Hajj alone may well have said so on the basis of what he knew from the scholars he had met—not from the Messenger of Allah, may Allah bless him and grant him peace—that