he is performing qirān, which is a form of tamattuʿ, without dispute. If, however, he enters ihram for Hajj only after completing the tawaf and saʿy, while still remaining in ihram, then he is performing tamattuʿ. According to Abū Hanīfah and Ahmad, he must remain in ihram if he has brought along a sacrificial offering. According to Mālik and al-Shāfiʿī, he leaves ihram only if he has not brought along a sacrificial offering; in that case, they all agree that he leaves his ihram for ʿumrah. If he enters ihram for Hajj before leaving his ihram for ʿumrah, however, there is disagreement. Those among Ahmad’s followers who permit this also describe him as “performing qirān,” since he did not leave his ihram before entering ihram for Hajj.

Must someone performing tamattuʿ undertake another saʿy after tawaf al-ifādah, besides the first saʿy performed after the tawaf of ʿumrah? There are two opinions on this within Ahmad’s school and elsewhere. Ahmad explicitly stated on more than one occasion that a single saʿy suffices for someone performing tamattuʿ, just as it suffices for someone performing qirān. On this basis, the two differ only in whether ihram for Hajj is entered earlier or later. If that is so, then entering ihram for Hajj earlier is clearly preferable to delaying it, because it is more complete.

This is what is established through an authentic and explicit report from the Prophet, peace and blessings be upon him. Anas said:

“I heard him say, ‘Here I am, responding to Your call for ʿumrah and Hajj.’”

Likewise, in the hadith of ʿUmar recorded in the Sahīh—Sahīh al-Bukhārī—it is reported that the Prophet, peace and blessings be upon him, said, while at al-ʿAqīq:

“Someone came to me tonight from my Lord and said: