your circumambulation for your Hajj and your Umrah.’ She declined, so he sent her with Abd al-Rahmān to al-Tan‘īm, and she performed Umrah after Hajj.” Muslim also related through Mujāhid,

“From Ā’ishah, that she began menstruating at Sarif and purified herself at Arafat. The Messenger of Allah, may Allah bless him and grant him peace, said to her, ‘Your circumambulation of the House and your passage between al-Safā and al-Marwah suffice for both your Hajj and your Umrah.’”

This, then, is the account of Ā’ishah.

The jurists hold two well-known views concerning the Umrah she performed:

The first is the view of the majority of jurists among the scholars of hadith and those of the Hijaz, such as Mālik, al-Shāfi‘ī, Ahmad, and others. She had intended to perform Umrah followed by Hajj, leaving ihram between them. When she began menstruating and was thus prevented from performing the circumambulation for Umrah, the Prophet, may Allah bless him and grant him peace, instructed her to enter ihram for Hajj while remaining in her existing state of ihram. She thereby combined Umrah and Hajj. A person combining the two is one who either enters ihram for both together at the outset or enters ihram for Umrah and then adds Hajj before performing its circumambulation.

They said: The hadiths indicate that someone combining Hajj and Umrah performs no additional rites beyond those performed by someone undertaking Hajj alone, except for the sacrificial offering. Hence, when she left ihram, the Prophet, may Allah bless him and grant him peace, said to her:

“You have now left ihram for both your Hajj and your Umrah.”

The second view, held by Abū Hanīfah and those who agree with him, is that when she began menstruating, he instructed her to abandon Umrah and switch from it to Hajj, without separating