And by al-Safa and al-Marwah, and he did not add to that, and he did not sacrifice, nor shave, nor shorten [his hair], and he did not become free from anything that had been forbidden to him until the Day of Sacrifice, when he sacrificed and shaved. He held that his first circumambulation had fulfilled the circumambulation of the Hajj and the 'Umrah. Ibn 'Umar said: Thus did the Messenger of Allah, peace and blessings be upon him, do.

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(1) Its chain of transmission is sound. Qutaybah: he is Ibn Sa'id, and al-Layth: he is Ibn Sa'd, and Nafi': he is the freed slave of 'Abdullah ibn 'Umar, may Allah be pleased with them both. It is in "al-Sunan al-Kubra" under number (3712).
Al-Bukhari (1640) and Muslim (1230): (182) also transmitted it from Qutaybah ibn Sa'id, with this chain of transmission, except that al-Bukhari's version omits his statement: "Then he set out pronouncing the talbiyah for both of them together until he arrived in Mecca; he circumambulated the House and [ran] between al-Safa and al-Marwah." And it is indispensable to the context of the hadith.
Muslim also transmitted it from Muhammad ibn Rumh (and paired him with Qutaybah), and Ibn Hibban (3998) from the path of Yazid ibn Mawhab, both of them from al-Layth, with it.
It was also transmitted in abbreviated form by Ahmad (5298) and (6227), al-Bukhari (1806), (1813), and (4183), and Muslim (1230): (180) from the path of Malik, and al-Bukhari (1708) from the path of Musa ibn 'Uqbah, both of them from Nafi', with it.
In the narration of Musa ibn 'Uqbah, it occurs: Ibn 'Umar, may Allah be pleased with them both, intended to perform the Hajj in the year of the Hajj of the Haruriyyah during the era of Ibn al-Zubayr. Al-Hafiz Ibn Hajar said in "Fath al-Bari" 3/550: His statement "the year of the Hajj of the Haruriyyah" differs from his statement in the narration of al-Layth from Nafi': "the year al-Hajjaj descended upon Ibn al-Zubayr," because the Hajj of the Haruriyyah was in the year in which Yazid ibn Mu'awiyah died, the year sixty-four, and that was before Ibn al-Zubayr was called by the caliphate, while al-Hajjaj's descent upon Ibn al-Zubayr was in the year seventy-three, and that was in the last days of Ibn al-Zubayr. Either it should be understood that the narrator applied the term Haruriyyah to al-Hajjaj and his followers due to the commonality between them of rebelling against the rightful imams, or it should be understood as a multiplicity of incidents.
It will come from the path of Ayyub al-Sakhtiyani, Ayyub ibn Musa, Isma'il ibn Umayyah, and 'Ubaydullah ibn 'Umar, from Nafi', under number (2933), and from the path of Ayyub ibn Musa, from Nafi', under number (2932) in abbreviated form, mentioning his qiran and his single circumambulation.
It will come from the path of Juwayriyyah ibn Asma', from Nafi', from 'Abdullah ibn 'Abdullah and Salim ibn 'Abdullah, from their father, under number (2859). And see hadith (2769).