Abu Hanifah said: He assigns it to Qiran. This is the view of al-Shafi'i in his later (jadid) position, while in his earlier (qadim) position he said: He exercises personal reasoning (taharri) and acts upon the preponderance of his probability, because it is one of the conditions of the act of worship, so personal reasoning is applied to it just as it is for the Qiblah. The basis (19) of the disagreement lies in the rescinding of Hajj into Umrah, for it is permissible according to us, but impermissible according to them. Based on this, if he assigns it to Mut'ah (Tamattu'), he is a Mutamatti'; he bears the blood sacrifice of Mut'ah, and it suffices him for both Hajj and Umrah together. If he assigns it to Ifrad or Qiran, it does not suffice him for the Umrah, because it is possible that the forgotten rite was a solitary Hajj (Ifrad), and it is not permissible for him to intercalate Umrah into Hajj, so the validity of the Umrah is doubtful, and it is not removed from his liability through doubt, nor is there a blood sacrifice upon him for that; for the ruling of Qiran has not been established with certainty, and a blood sacrifice does not become obligatory while there is doubt regarding its cause. It is also possible that it is obligatory. As for if he is in doubt after the Tawaf, it is not permissible to assign it except to Umrah, because the intercalation of Hajj into Umrah after Tawaf is not permissible. If he assigns it to Hajj or Qiran, he exits the state of Ihram by performing the Hajj acts, but it does not suffice him for either of the two rites, because it is possible that the forgotten rite was Umrah, and the intercalation of Hajj into it after its Tawaf is not valid; and it is possible that it was Hajj, and the intercalation of Umrah into it is not permissible. Thus, it does not suffice him for either of them while in doubt, and there is no blood sacrifice upon him due to the doubt regarding that which would necessitate a blood sacrifice, nor is there any make-up (qada') upon him due to the doubt regarding that which would necessitate it. If he is in doubt while at the standing (Waqf) after having performed Tawaf and Sa'i, he should designate it as an Umrah, perform the clipping of hair (taqsir), and then enter into Ihram for Hajj. If the forgotten rite was indeed Umrah, he has acted correctly and is a Mutamatti'. If it was Ifrad or Qiran, it is not rescinded by his clipping of hair, and he bears a blood sacrifice in any case, for he is either a Mutamatti' who bears the blood sacrifice of Mut'ah, or a non-Mutamatti' upon whom a blood sacrifice is incumbent due to his clipping of hair. If he is in doubt and has not performed Tawaf and Sa'i, he should designate it as Qiran; for if he was a Qarin, he has acted correctly, and if he was a Mu'tamir (performing Umrah), he has intercalated Hajj into Umrah and becomes a Qarin. If he was a Mufrid, his Ihram for the Umrah is nullified and his Ihram for the Hajj is valid. If he assigns it to Hajj, it is also permissible, and it does not suffice him for the Umrah in these instances;