and applied perfume (1), then proceeded to Mecca, circumambulated the Ka‘bah, drank Zamzam water and the nabīdh (an infused drink) served to pilgrims, and stood by the attendants as they supplied people with drink. It seems most likely that these activities could not have been completed in time for him to return to Minā and catch the noon prayer within its appointed time in March.

Fifth: These two hadiths are analogous to evidence that establishes a change and evidence that maintains the presumed state of affairs. During his pilgrimage, his custom, may Allah bless him and grant him peace, was to lead the Muslims in prayer at the place where he was staying. Ibn ‘Umar’s account followed this customary pattern, whereas Jābir and ‘Ā’ishah accurately recorded a departure from his usual practice. Their account therefore has a stronger claim to being the accurately preserved report.

Another group favoured Ibn ‘Umar’s account for several reasons:

First: Had he prayed the noon prayer in Mecca, his Companions in Minā would not have prayed individually or in separate groups. Rather, they would necessarily have prayed behind an imam acting on his behalf. No one has ever reported this, nor has anyone reported that he appointed someone to lead them in prayer. Had he not known that he would return to them and lead them in prayer, he would have said, “If the time for prayer arrives while I am away, let so-and-so lead you in prayer.” Since neither of these things occurred, and it is certain that the Companions did not pray there (2) individually, nor was it their custom when gathered together to pray in separate groups (3), it follows that they prayed with him as usual.

Second: Had he prayed in Mecca, he would have had behind him someone from the town who was a resident (4),