Thus the version of the ḥadīth that reads, “Five are of the fiṭrah,” is the one that best accords with reality.
As for the first wording, which sounds exclusive, it may be referring to the fiṭrah in its fully-encompassing sense, whereas the second wording lists some of the fiṭrah’s complementary features.

First: Circumcision—commonly called “purification” among people—applies to both males and females. For males it is obligatory; for females it is a recommended sunnah rather than a duty. The reason is that if a man is not circumcised and the foreskin remains over the glans, urine collects beneath it and becomes a cause of ritual impurity: when pressure is later applied, the trapped urine seeps out, soiling and defiling the clothes. In addition, when a male reaches maturity and marriageable age, the foreskin can cause considerable discomfort during intercourse. For these reasons it is part of the fiṭrah to remove that skin. Indeed, many unbelievers today choose circumcision—not for reasons of ritual purity or cleanliness, for they lack that—but to enhance pleasure during intercourse and to avoid the associated hardship; that is one benefit.

As for the timing of circumcision, it may be performed from the seventh day after birth onward, and the earlier it is done the better. In infancy the child experiences only physical pain and no emotional distress, whereas if a boy is circumcised at, say, ten years of age, he suffers both bodily and emotional pain. Moreover, the growth of new tissue and the speed of healing are greater in the young. For this reason the scholars have stated that performing circumcision in early childhood is preferable—and so it is.

Second: Istihdād, that is, shaving the pubic region; the pubic region refers to the hair