Aisha said, "We set out with the Prophet ﷺ on the Farewell Pilgrimage, and we entered the state of ihram intending to perform Umrah. Then the Prophet ﷺ said, 'Whoever has brought a sacrificial animal with him should enter ihram for Hajj along with Umrah, and not exit ihram until he completes both together.'"She continued, "I arrived in Mecca while menstruating, so I did not perform tawaf around the Kaaba nor walk between Safa and Marwa. I complained about this to the Prophet ﷺ, and he said, 'Undo your hair, comb it, enter ihram for Hajj, and set aside the Umrah.'"She said, "I did so. When we had completed the Hajj, the Prophet ﷺ sent me with Abd al-Rahman bin Abu Bakr to Tanim, where I performed Umrah. He said, 'This stands in place of your Umrah.'"She said, "Those who had entered ihram for Umrah performed tawaf around the Kaaba and walked between Safa and Marwa, then exited ihram. After returning from Mina for their Hajj, they performed another tawaf. As for those who combined Hajj and Umrah, they performed only a single tawaf."
خرجنا مع النبي ﷺ في حجة الوداع فأهللنا بعمرة، ثم قال النبي ﷺ: من كان معه هدي فليهل بالحج مع العمرة، ثم لا يحل حتى يحل منهما جميعا. قالت: فقدمت مكة وأنا حائض ولم أطف بالبيت ولا بين الصفا والمروة فشكوت ذلك إلى النبي ﷺ فقال: انقضي رأسك وامتشطي وأهلي بالحج ودعي العمرة. قالت: ففعلت فلما قضينا الحج أرسلني النبي ﷺ مع عبد الرحمن بن أبي بكر إلى التنعيم فاعتمرت فقال: هذه مكان عمرتك. قالت: فطاف الذين أهلوا بالعمرة بالبيت وبين الصفا والمروة ثم حلوا، ثم طافوا طوافا آخر بعد أن رجعوا من منى لحجهم. وأما الذين جمعوا الحج والعمرة فإنما طافوا طوافا واحدا.
Bukhari narrated it in the Hajj chapter (1556) from Abdullah bin Yusuf, and Muslim in the Hajj chapter (1211, no. 111) from Yahya bin Yahya Tamimi, both of them from Malik, from Ibn Shihab, from Urwa, from Ayesha, and he narrated it.The hadith is also in the Muwatta of Yahya Laythi, in the Hajj chapter (223), from Malik, from Ibn Shihab, with this same chain, but he did not quote its wording in full, rather he referred back to the hadith before it, which is narrated by Malik, from Abdul-Rahman bin Qasim, from his father, from Ayesha, and he narrated it in full there, except that he added to it, "As for those who had entered ihram for Hajj alone, or who had combined Hajj and Umrah, they performed only one tawaf."I say, what is meant by tawaf here is the walking between Safa and Marwah that took place before Hajj, as Bayhaqi and others have said, and this is made clear in the hadith of Jabir bin Abdullah, as will come later.However, a difficulty arises with what Abu Dawud narrated (1896) from Qutayba bin Saeed, who said, Malik bin Anas narrated to us, from Ibn Shihab, from Urwa, from Ayesha, "The companions of the Messenger of Allah ﷺ who were with him did not perform tawaf until they had stoned the jamrah." Its chain is sahih, except that this wording which Abu Dawud recorded was not mentioned by Malik in the Muwatta.If she meant by tawaf here the tawaf al-ifadah, then this was not specific to those who were with the Prophet ﷺ as pilgrims combining Hajj and Umrah, rather even one who had exited ihram after an Umrah and then entered ihram for Hajj also performed the tawaf al-ifadah after stoning the jamrah. And if she meant by tawaf the walking between Safa and Marwah, then the correct view is that the Prophet ﷺ and those who were with him performed this walk before stoning the jamrah, when they first arrived in Makkah.So it appears that this is an error or a mistaken notion that occurred on the part of some narrators who abridged Ayesha's hadith about Hajj. This is why Hafiz bin Abdul-Barr said, "The confusion in Ayesha's narrations concerning Hajj is severe, and the scholars have gone to great lengths trying to reconcile the reports about it, each pushing back against another, without being able to bring them together, though some have attempted to combine them in certain of their meanings. Likewise, her narrations about breastfeeding are also confused. Some scholars said, regarding her narrations on Hajj and breastfeeding, that this confusion came only from the narrators. Others said, rather it came from her, and Allah knows best." End of quote. See Tamhid (8/226–227).As for his statement, "Others said, rather it came from her," this requires consideration, for it is inconceivable that she, being learned and a jurist, would narrate a hadith or issue a ruling containing such confusion. So it appears, as I have said, that the error occurred on the part of some narrators who abridged the hadith, or narrated it according to its sense rather than its exact wording.