and there is a difference as to whether fasting them earlier is sufficient or not; two opinions have been reported.
Our school considers it valid, for its cause—the pilgrim’s entering iḥrām for ʿumrah—is already present; the obligation of the fidyah in this situation is incurred simply by performing both ʿumrah and ḥajj on the same journey. Fasting after entering iḥrām for ʿumrah therefore resembles paying the expiation for an oath after the oath has been sworn but before it is broken.

7- The ṭawāf of arrival (ṭawāf al-qudūm) is prescribed for anyone other than the mutamattiʿ who has not brought his sacrificial animal; it is a sunnah, for it functions as the greeting of the Sacred Mosque.
8- Touching the Black Stone at the start of ṭawāf; as noted earlier, doing so is legislated at the beginning of every ṭawāf when it can be done with ease.
9- Performing raml—jogging—in the first three circuits of ṭawāf al-qudūm and walking the remaining four.
10- The sunnah of praying two rakʿahs after ṭawāf at the Station of Abraham.
11- Making saʿy between Safa and Marwah seven times after ṭawāf al-qudūm; according to the soundest view it is one of the pillars of ḥajj, though al-Muwaffaq Ibn Qudāmah preferred the opinion that it is obligatory but not a pillar.
12- Maintaining continuity between the ṭawāf and the saʿy is recommended; some scholars held it to be a condition.
13- The pilgrim who has driven his sacrificial animal exits his state of ḥajj on the Day of Sacrifice after the stoning, and the slaughtering constitutes the first stage of release.
14- Ṭawāf al-ifāḍah is the greatest pillar of ḥajj, and the sunnah, indeed the optimum practice, is to perform it on the Day of Sacrifice after the stoning and the slaughtering.
15- Complete release from every prohibition of iḥrām follows ṭawāf al-ifāḍah.
16- These actions of the Prophet ﷺ are legislative for his community, so anyone who enters iḥrām as he did must do what he did, in accordance with the ḥadīth: “Take your rites from me.”

Divergence among the scholars:
The scholars (1) have differed: Did the Prophet ﷺ perform ḥajj in the form of ifrād, of qirān, or as a mutamattiʿ?
Those who hold that he performed ifrād rely on several evidences, among them the report in the two Ṣaḥīḥs from ʿĀʾishah: “We set out with the Messenger of Allah ﷺ on the Farewell Pilgrimage. Some of us entered iḥrām for ʿumrah, some for both ḥajj and ʿumrah together, and some for ḥajj, while the Messenger of Allah ﷺ …”