not because ritual purity is stipulated for saʿy itself, but because saʿy must follow a tawaf that is part of the rites, and such a tawaf is impossible for a menstruating woman.

12- It is permissible to perform an ʿUmrah from the nearest point outside the Sacred Precinct after completing Hajj, yet it is not a recommended sunnah, for none of the Companions ever did so except on this single occasion by ʿĀʾishah, and no report states that she repeated it. Had this ʿUmrah been legislated as a standing practice, they would not have neglected it while they were in Mecca, when it was so easy and convenient for them.

13- One must enter ihram for ʿUmrah from outside the ḥaram. This is the position of the four Imams and the majority of scholars; only a few disagreed. Hajj, by contrast, may be entered into from Mecca itself by those who are present there. The distinction is that all the rites of ʿUmrah take place inside the ḥaram, so the pilgrim goes out to the ḥill in order to combine both areas, whereas some rites of Hajj are inside the ḥaram and others—most notably the standing at ʿArafah—are in the ḥill.

14- His statement, “He entered ihram for Hajj,” outwardly suggests ifrād (Hajj alone). The apparent conflict among the narrations that point to ifrād or to tamattuʿ has already been reconciled, and the correct conclusion is that he was qārin (combining Hajj and ʿUmrah under a single ihram).

The scholars’ disagreement over converting Hajj into ʿUmrah:

All scholars agree that the Companions who accompanied the Prophet ﷺ on the Farewell Pilgrimage dissolved their Hajj into ʿUmrah at his command. They differ, however, on whether this ruling extends beyond them. The three Imams—Abū Ḥanīfah, Mālik, and al-Shāfiʿī—and the majority of scholars hold that this dissolution was exclusive to the Companions in that specific year and does not apply to others. Imām Aḥmad, the hadith scholars, the Ẓāhirīs, and, among the Companions, Ibn ʿAbbās and Abū Mūsā al-Ashʿarī, maintain that the conversion remains permissible for all who come after them.

The first group cite as evidence what Abū Dāwūd narrates from Abū Dharr, who used to say about anyone who performs Hajj and then converts it into ʿUmrah: “That was only for the party who were with the Messenger of Allah ﷺ.” Muslim likewise records from Abū Dharr that “the enjoyment (mutʿah) of Hajj was granted only to the Companions of Muhammad ﷺ.” They also rely on the report transmitted by the five compilers from al-Ḥārith ibn Bilāl, from his father Bilāl ibn al-Ḥārith, who said: “I asked, ‘Messenger of Allah, is the dissolution of Hajj for us alone or for all people?’ He replied, ‘Rather, it is for us alone.’”