The answer is:

“Because of Jābir’s long-standing companionship with the Prophet, may Allah bless him and grant him peace, and his clear account of the report from beginning to end; because of ‘Ā’ishah’s narration from the Prophet, may Allah bless him and grant him peace, and her exceptional retention of what she learned from him; and because of Ibn ‘Umar’s closeness to him.”

He said:

“Also, whoever described the Prophet, may Allah bless him and grant him peace, as awaiting a divine ruling would seem to have remembered more accurately. He had not performed Hajj from Medina since Hajj became obligatory, and he sought the best choice among the forms of Hajj and umrah that Allah had permitted. A case involving two spouses invoking Allah’s curse upon one another had been brought before him, and he awaited a divine ruling. Likewise, he was reported to have awaited a divine ruling concerning Hajj.”

Al-Muzanī said:

“If Anas’s report that the Prophet, may Allah bless him and grant him peace, performed qirān is established, such that it stands in opposition to the other hadiths, then al-Shāfi‘ī’s underlying principle is that umrah is obligatory, and fulfilling this obligation at the time of Hajj is better than fulfilling just one obligation. For the more a person does for Allah, the greater his reward from Allah.”

I say:

The correct view in this matter is that the hadiths agree, differing only in minor ways such as occur elsewhere. It is authentically reported from the Companions that he performed tamattu, and in their usage tamattu includes qirān. Those who are reported to have said that he performed Hajj alone are also reported to have said that he performed tamattu.

As for the first point, the two Sahīh collections relate from Sa‘īd ibn al-Musayyab that he said:

“‘Alī and ‘Uthmān met. ‘Uthmān would forbid tamattu or umrah, so ‘Alī said: ‘What