Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/102)

settling upon his mount and after setting out, if he is not at Dhu al-Hulayfah.

The evidence for this is the hadith of Jabir, may Allah be pleased with him: “Then the Messenger of Allah, may Allah’s peace and blessings be upon him, mounted, and when his mount had carried him up to al-Bayda, he began the talbiyah proclaiming tawhid: ‘Here I am, O Allah, here I am.’” (1) There is also the hadith of Ibn Umar, may Allah be pleased with them both, recorded in the two Sahihs, and the hadith of Jabir, may Allah be pleased with him, in Muslim. Is there any contradiction between them?

The answer is that there is no contradiction between them, for they may be understood to mean that Jabir, may Allah be pleased with him, did not hear the talbiyah until the Prophet’s mount had carried him up to al-Bayda, whereas Ibn Umar, may Allah be pleased with them both, heard him reciting the talbiyah when he had settled upon his mount. Each of them therefore reported what he heard.

There remains the report narrated by al-Nasa’i: that the Prophet, may Allah’s peace and blessings be upon him, “entered ihram immediately after the prayer.” (2) This indicates that he entered ihram after the prayer.

It may be said that what follows the prayer is considered immediately after it. His settling upon his mount was after the prayer, and likewise, when his mount carried him up to al-Bayda, that too was after the prayer.

However, the compilers of the Sunan narrated from Abdullah ibn Abbas, may Allah be pleased with them both, through a chain of transmission subject to criticism, that he reconciled the differing reports and said: “The people

(1) Its sources have been cited above, p. 76. (2) Narrated by Imam Ahmad (1/285); al-Tirmidhi, in Hajj, “Chapter: What Has Been Reported Regarding When the Prophet entered ihram” (819); and al-Nasa’i, in Hajj, “Chapter: The Practice Concerning Entering ihram” (5/162), on the authority of Ibn Abbas, may Allah be pleased with him. Al-Tirmidhi said: “A sound, uncommon hadith.” Ibn Hajar said in al-Talkhis (1001): “Its chain contains Khusayf, concerning whom there is disagreement.” See also Nasb al-Rayah (3/21).

الاستواء على الراحلة وبعد السير إذا لم يكن في ذي الحليفة. ودليله حديث جابر ﵁ قال: «ثم ركب رسول الله ﷺ، حتى إذا استوت به راحلته على البيداء أهل بالتوحيد لبيك اللهم لبيك» (١)، وحديث ابن عمر ﵄ في «الصحيحين»، وحديث جابر ﵁ في مسلم، فهل بينهما تعارض؟ الجواب: ليس بينهما تعارض؛ لأنهما يحملان على أن جابراً ﵁ لم يسمع التلبية إلا حين استوت راحلة النبي ﷺ به على البيداء، وابن عمر ﵄ سمعه يلبي حين استوى على راحلته، فنقل كل منهما ما سمع. بقي ما رواه النسائي: أن النبي ﷺ: «أهلَّ دبر الصلاة» (٢)، وهذا يدل على أنه أهل بعد الصلاة. فيقال: دبر الصلاة ما كان بعدها، واستواؤه على راحلته كان دبر الصلاة، وحتى إذا علت به راحلته على البيداء فهو دبر صلاة. لكن روى أهل السنن عن عبد الله بن عباس ﵄ بسند فيه نظر أنه جمع بين الروايات المختلفة، وقال: «إن الناس

(١) سبق تخريجه ص (٧٦). (٢) أخرجه الإمام أحمد (١/ ٢٨٥)؛ والترمذي في الحج/ باب ما جاء متى أحرم النبي ﷺ (٨١٩)؛ والنسائي في الحج/ باب العمل في الإهلال (٥/ ١٦٢)؛ عن ابن عباس ﵄، وقال الترمذي: «حديث حسن غريب»، وقال ابن حجر في «التلخيص» (١٠٠١): «في إسناده خصيف، وهو مختلف فيه»، وانظر: «نصب الراية» (٣/ ٢١).