what Abū ‘Abd al-Rahmān is saying?’

She asked, ‘What does he say?’

He replied, ‘He says that Allah’s Messenger, may Allah bless him and grant him peace, performed four umrahs, one of them in Rajab.’

She said, ‘May Allah have mercy on Abū ‘Abd al-Rahmān! Allah’s Messenger, may Allah bless him and grant him peace, never performed umrah without him accompanying him, and he never performed umrah in Rajab.’”

Thus, ‘Ā’isha denied that he had performed umrah in Rajab; she did not deny that he had performed four umrahs. ‘Ā’isha and Ibn ‘Umar therefore agreed that he performed four umrahs, as was also reported from Anas. It is established by universal agreement that he did not perform umrah after Hajj. It is also established that Ibn ‘Umar and ‘Ā’isha reported that he performed umrah together with Hajj. This is tamattu‘ (combining umrah and Hajj) in its broader sense, which includes qirān (combining both in a single state of ihrām) and entails a sacrificial offering. It is therefore clear that the many established reports from Ibn ‘Umar and ‘Ā’isha accord with the practice of the other Companions: he performed tamattu‘ in its broader sense.

Those who say that he entered ihrām without specifying the form of pilgrimage rely on a report with a disconnected chain of transmission. Such a report cannot be used to contradict authentic hadiths.

It is therefore clear that anyone who says he performed Hajj alone, and claims that he performed umrah after Hajj—as some students of jurisprudence suppose—is mistaken by scholarly consensus. As for the claim that he performed Hajj alone in the sense that he did not perform umrah along with his Hajj, some scholars have held this view, but it is mistaken and has not been established from any of the Companions.