and more precise in transmission. How can Hātim ibn Ismā‘īl compare with ‘Ubayd Allāh (1), and how can Ja‘far’s memory compare with Nāfi‘’s?

Sixth: ‘Ā’ishah’s hadith is inconsistent concerning the time of his circumambulation, having been transmitted from her in three versions: first, that he circumambulated during the day; second, that he delayed the circumambulation until night; and third, that he set out for circumambulation in the latter part of the day. Thus, unlike Ibn ‘Umar’s hadith, it does not precisely establish either the time he set out for circumambulation or the place where he prayed.

Seventh: Ibn ‘Umar’s hadith is indisputably more authentic. ‘Ā’ishah’s hadith is transmitted by Muhammad ibn Ishāq, from ‘Abd al-Rahmān ibn al-Qāsim, from his father, from her. Whether Ibn Ishāq’s reports may be relied upon as evidence is disputed (2). Moreover, he did not explicitly state that he had heard it directly, but used the formula “from.” How, then, can it be given precedence over the statement (3) of ‘Ubayd Allāh: “Nāfi‘ told me, from Ibn ‘Umar”?

Eighth: ‘Ā’ishah’s hadith does not clearly indicate that he prayed the noon prayer in Mecca. Its wording is as follows:

“The Messenger of Allah, peace and blessings be upon him, set out for circumambulation in the latter part of the day, when he prayed the noon prayer. Then he departed (4) for Minā, where he remained for the nights of the days of Tashrīq, stoning the pillars after the sun had passed its zenith, each pillar with seven pebbles.”

Where, then, does this hadith explicitly indicate (5) that he prayed the noon prayer in Mecca that day? And how can its explicitness compare with Ibn ‘Umar’s statement: “He set out for circumambulation