Sixth: These reports contain additional information that those who narrated that he performed Hajj alone either left unmentioned or denied. One who reports additional information takes precedence over one who leaves it unmentioned, and one who affirms takes precedence over one who denies.

Seventh: Those who narrated that he performed Hajj alone are four: ‘Ā’ishah, Ibn ‘Umar, Jābir, and Ibn ‘Abbās. All four also narrated that he combined Hajj and ‘umrah. If we regard their conflicting reports as cancelling one another out, the reports of the other narrators that he combined Hajj and ‘umrah remain unopposed. If we weigh the reports against one another, we must accept those transmitted from narrators whose accounts are neither inconsistent nor conflicting, such as al-Barā’, Anas, ‘Umar ibn al-Khattāb, ‘Imrān ibn Husayn, Hafsah, and the others mentioned earlier.

Eighth (1): This was the form of pilgrimage his Lord commanded him to perform, and he would not have departed from it.

Ninth: This was the form of pilgrimage he commanded everyone who brought sacrificial animals to perform. He would not have commanded them to perform it when they brought sacrificial animals, then brought sacrificial animals himself and acted contrary to that command.

Tenth: This was the form of pilgrimage he commanded his family and household to perform and chose for them. He would have chosen for them only what he chose (2) for himself.

There is also an eleventh reason for giving these reports precedence: his statement, “‘Umrah has been incorporated into Hajj until the Day of Resurrection.” This implies that ‘umrah has become a part of Hajj, or like a part contained within it, so that the two are not separated (3), and that it (4) accompanies Hajj just as something contained within another thing accompanies it.