Anyone who says that he entered ihrām without specifying the form of pilgrimage is mistaken; this has not been reported from any of the Companions. Anyone who says that he performed tamattuʿ in the sense that he did not enter ihrām for Hajj until after circumambulating the Kaaba and traversing between Safā and Marwa is likewise mistaken; this has not been reported from any of the Companions.

Anyone who says that he performed tamattuʿ in the sense that he left ihrām is also mistaken, by the agreement of scholars versed in hadith. Anyone who says that he performed qirān in the sense that he performed two tawāfs (circumambulations) and two saʿys (traversals between Safā and Marwa) is likewise mistaken. None of the Companions reported that the Prophet, may Allah bless him and grant him peace, did this. The errors in this matter thus arose among those after the Companions, who misunderstood their words. The Companions’ reports, however, are consistent with one another.

Among the evidence showing that neither he nor his Companions performed two tawāfs or two saʿys is the report in the two Sahīhs, through ʿUrwa, from ʿĀ’isha, who said:

“We set out with Allah’s Messenger, may Allah bless him and grant him peace, and he said, ‘Whoever has a sacrificial animal with him should enter ihrām for Hajj together with umrah, and must not leave ihrām until he has completed both.’”

In the same report, she said:

“Those who had entered ihrām for umrah circumambulated the House and traversed between Safā and Marwa, then left ihrām. After returning from Minā, they performed another tawāf for their Hajj. As for those who combined Hajj and umrah, they performed only one tawāf.”