show that he circumambulated the House and traversed between Safā and Marwa only once.

As for those followers of Ahmad who say that he performed tamattuʿ (umrah followed by Hajj) but did not leave ihrām because he had brought sacrificial animals—as maintained by Abū Muhammad and others—the well-known position among them is that tamattuʿ requires traversing between Safā and Marwa for Hajj after the circumambulation of ifādah, just as one initially traversed between them for umrah. Yet the Prophet, may Allah bless him and grant him peace, did not traverse between them after the circumambulation of ifādah. How, then, could he have performed tamattuʿ according to this view? There is, however, another report from Ahmad that someone performing tamattuʿ does not need to traverse between them a second time; rather, the first traversal suffices, just as it suffices for someone performing Hajj alone or combining Hajj and umrah.

The reason for these two differing reports from Ahmad is that Jābir’s hadith states:

“They circumambulated the House and traversed between Safā and Marwa only on the first occasion.”

Whereas ʿĀ’isha’s hadith states:

“They circumambulated after standing at ʿArafāt.”

Under this latter report from Ahmad, the objection does not apply. However, no distinction then remains between someone combining Hajj and umrah and someone performing tamattuʿ who brought sacrificial animals—and therefore did not leave ihrām—except that the former entered ihrām for Hajj before circumambulating and traversing between Safā and Marwa, while the latter entered ihrām for Hajj afterwards. If adding Hajj to umrah after circumambulating and traversing between Safā and Marwa, like adding it before doing so, does not require a second traversal, then there would be no distinction whatsoever between someone combining Hajj and umrah and someone performing tamattuʿ who did not leave ihrām. Accordingly, entering ihrām for Hajj before circumambulating and traversing between Safā and Marwa is better than