and another view is that they did not perform sa‘y again. This is what is established in Sahīh Muslim, where Jābir said: “The Prophet, may Allah bless him and grant him peace, and his Companions went between al-Safā and al-Marwah only once, on their first occasion.”

It is reported in the hadith of ‘Ā’ishah that they went twice. However, this additional wording has been said to be a statement of al-Zuhrī, not of ‘Ā’ishah. Some have cited it as evidence that performing tawāf around the House twice is recommended, but this is a weak argument. The more evident conclusion is what is stated in Jābir’s hadith. This is further supported by the Prophet’s statement:

“‘Umrah has become incorporated into Hajj until the Day of Resurrection.”

Thus, from the moment a pilgrim performing tamattu‘ enters ihram for ‘umrah, he has entered into Hajj. However, an interval of release from ihram separates the two rites to make matters easier for the pilgrim. The religion most beloved to Allah is the upright monotheistic faith marked by ease.

It is not recommended for a pilgrim performing tamattu‘, or any other pilgrim, to perform the arrival tawāf after the standing at ‘Arafāt. Rather, this tawāf is the prescribed practice for him, as the Companions did with the Prophet, may Allah bless him and grant him peace. Once he has performed tawāf al-ifādah, everything becomes lawful for him again, including marital relations and everything else.

There is no Eid prayer at Minā. Rather, stoning Jamrat al-‘Aqabah serves for the pilgrims as the Eid prayer does for the residents of towns. The Prophet, may Allah bless him and grant him peace, performed neither the Friday prayer nor the Eid prayer while travelling, whether in Mecca or at ‘Arafah. His sermon at ‘Arafah was a sermon concerning the pilgrimage rites, not a Friday sermon, and he did not recite aloud in the prayer at ‘Arafah.