to complete it. Likewise, the Lawgiver commanded that it be completed.” Regarding such a conversion, they also said:

“Whoever cancels his ʿumra without proceeding to Hajj has not completed it. But if he cancels it in order to perform Hajj that same year, he has completed what he began: he began Hajj alone, then performed ʿumra in conjunction with Hajj. Had this not constituted completion, the Prophet, peace and blessings be upon him, would not have commanded his Companions to do it in the year of the Farewell Pilgrimage.”

They also disagreed over who is meant by “the one in whose hand is the marriage tie,” and over His words:

“Or you have touched women,”

and other such matters, which this is not the place to examine exhaustively. But as for any particular question on which they agreed that no scriptural text, whether clear or subtle in its implications, could be cited as evidence, I know of none.

When most of them maintained that a grandfather counts as a father, they cited the Quran as evidence, namely His words:

“As he drove your parents out of Paradise.”

Ibn ʿAbbās said: “Had the jinn thought that humans called a father’s father a jadd (grandfather), they would not have said:

‘Exalted is the majesty (jadd) of our Lord.’”

He means that he is simply a father, though a more distant father than another.

It is also reported that ʿAlī and Zayd argued by analogy. Whoever claims that they unanimously abandoned all reliance on reasoned opinion and analogy is therefore mistaken. Likewise, whoever claims that there were questions on which none of them spoke except on the basis of reasoned opinion and analogy is mistaken. Rather,