2- Qirān means entering the state of ihram at the miqāt for both ʿUmrah and Hajj together, declaring: “Here I am, O Allah, for ʿUmrah and Hajj.” Once he reaches Mecca he performs the arrival tawāf, makes the saʿy for both ʿUmrah and Hajj, and then remains in ihram. On the Day of Sacrifice he performs the tawāf of ifāḍah, and when departing he performs the farewell tawāf. His outward actions are the same as those of the mufrid; the difference lies only in the intention.

3- Tamattuʿ, by contrast, is to enter ihram at the miqāt for ʿUmrah alone. When he arrives in Mecca he performs tawāf, saʿy, and shortens his hair—because it is ʿUmrah—then exits ihram, puts on his clothes, and is completely released from all its restrictions. On the eighth of Dhū al-Ḥijjah he enters ihram anew for Hajj. On the Day of Sacrifice he performs the tawāf of ifāḍah and the saʿy for Hajj, and at the time of departure he performs the farewell tawāf.

If the various narrations cannot be reconciled, we weigh them and act on the stronger, thereby removing any apparent contradiction.

An example is the hadith of Barīrah (may Allah be pleased with her): after ʿĀʾishah (may Allah be pleased with her) emancipated her, the Messenger of Allah, peace and blessings be upon him, gave her the choice to remain with her husband or to annul the marriage.1

In some versions of the report her husband—Mughīth—was said to have been a free man, while in others he is described as a slave. Thus a single hadith contains a discrepancy, and since reconciliation is impossible we resort to weighing the reports. The preponderant position is that he was a slave; having established that, the weaker version is set aside and the stronger one is adopted, leaving it free of inconsistency,