and left ihram are mistaken. Likewise, anyone who says that he did not perform ‘umrah during his Hajj is mistaken.

As for those jurists who imagine that he performed ‘umrah after his Hajj—as is done by those who prefer performing Hajj on its own when they undertake both rites—none of those knowledgeable about his Hajj, may Allah bless him and grant him peace, has ever narrated or maintained this. They agree that neither he, may Allah bless him and grant him peace, nor any of his Companions performed ‘umrah after Hajj except ‘Ā’ishah. Hence, the place for entering ihram for ‘umrah is known only as the Mosques of ‘Ā’ishah, since she alone went from the Sacred Precinct to the area outside it to enter ihram for ‘umrah.

Nor did he, may Allah bless him and grant him peace, combine Hajj and ‘umrah under a single ihram in a manner involving two sets of circumambulation and two sets of traversals between Safā and Marwah. All the authentic reports explicitly state that, before standing at ‘Arafāt, he circumambulated the House and traversed between Safā and Marwah only once each. Any follower of Abū Hanīfah, Mālik, al-Shāfi‘ī, or Ahmad who maintains any of these views is therefore mistaken.

The source of this error is the use of expressions with more than one meaning in the accounts of the Companions who related the Prophet’s Hajj, may Allah bless him and grant him peace. For the authentic hadith collections establish, on the authority of several Companions—including ‘Ā’ishah, Ibn ‘Umar, and others—that “he, may Allah bless him and grant him peace, performed tamattu‘, combining ‘umrah with Hajj.” It is also established on their authority that “he performed Hajj on its own.”