performed the qiran between Hajj and Umrah: "Your tawaf is sufficient for both your Hajj and your Umrah." And it is reported from Ibn Umar that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever enters into ihram for Hajj and Umrah, one tawaf and one sa'y suffice him for both of them." And it is reported from Jabir that the Prophet (peace and blessings of Allah be upon him) performed qiran between Hajj and Umrah, and he performed one tawaf for both. Both are recorded by al-Tirmidhi, who said of each of them: "A hasan (good) hadith." Layth narrated from Tawus, Ata', and Mujahid, from Jabir, Ibn Umar, and Ibn Abbas, that the Messenger of Allah (peace and blessings of Allah be upon him) and his companions did not perform any tawaf around the House for their Umrah and Hajj except for one tawaf. This was recorded by al-Athram and Ibn Majah. From Salamah, he said: "Tawus swore that no one among the companions of Muhammad (peace and blessings of Allah be upon him) performed tawaf for Hajj and Umrah except one tawaf." This is because he is a pilgrim for whom one haircut and one pelting [of the pillars] suffices, so one tawaf and one sa'y suffice him, just like the mufrid. And because they are two acts of worship of the same nature, so when they are combined, the actions of the lesser one are subsumed into the greater one, like two ritual purities. As for the verse, when the actions are performed for both, they have been completed. As for the hadith they used as proof, we do not know its authenticity. It was recorded by al-Daraqutni through weak chains; in some of them is al-Hasan ibn Umarah, in some is Umar ibn Yazid, and in some is Hafs ibn Abi Dawud, and all of them are weak. It is sufficient weakness for it that it contradicts the authentic hadiths we have cited. Even if it were authentic, it is possible that it meant: