Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/279)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

ifrad. If we say that one who has a sacrificial animal with him does not exit the state of consecration despite performing tamattuʿ, this becomes a fourth rite for which there is no precedent in the sunnah: that he should be performing tamattuʿ yet not exit the state of consecration between Umrah and Hajj. There is nothing analogous to this. Thus, his statement, “has no sacrificial animal with him,” is based on a weak view.

His statement, “and he exits the state of consecration,” means from his Umrah; consequently, everything becomes lawful for him, including relations with women.

His statement, “Otherwise, he exits the state of consecration when he performs Hajj”: the word “otherwise” includes three cases: that he is performing ifrad, qiran, or tamattuʿ while having brought a sacrificial animal—according to the view that regards this case as valid. He exits the state of consecration when he performs Hajj; that is, when the time for exiting the state of consecration during Hajj arrives, since he cannot exit it beforehand, until the sacrificial animal reaches its place of sacrifice.

His statement, “When the one performing tamattuʿ begins the circumambulation, he stops reciting the talbiyah,” is because he has begun the intended pillar of the rite. The talbiyah is recited only before reaching what is intended; once he has reached it, there is no further need for the talbiyah. Thus, when he begins the circumambulation, he stops reciting the talbiyah and occupies himself with the remembrances prescribed for circumambulation. The general wording, “the one performing tamattuʿ,” includes one performing tamattuʿ who has brought a sacrificial animal with him.

It was also said that one performing tamattuʿ stops reciting the talbiyah upon entering the boundaries of the Sacred Precinct, because the Sacred Precinct is his destination and he has reached it.

And it was said: when he sees the House. (1)

(1) This is supported by the report that Ata was asked, “When does the person performing umrah cease the talbiyah?” He replied: “Ibn Umar said, ‘When he enters the Haram,’ whereas Ibn Abbas said, ‘When he touches the Black Stone.’ I asked, ‘Abu Muhammad, which of the two views do you prefer?’ He said, ‘The view of Ibn Abbas.’” Al-Bayhaqi narrated it (5/104); al-Irwa (4/297) states: “Its chain is sound.” It has also been narrated from Ibn Abbas in a report attributed to the Prophet: “He would cease the talbiyah during umrah when he touched the Black Stone.” Abu Dawud narrated it in Kitab al-Manasik, chapter: “When does the person performing umrah cease the talbiyah?” (1817); al-Tirmidhi in Kitab al-Hajj, chapter: “What has been reported concerning when the talbiyah is ceased in umrah” (919); and al-Bayhaqi (5/105). Al-Tirmidhi graded it sahih. Al-Bayhaqi said: “Its attribution to the Prophet is erroneous. Ibn Abi Layla was frequently mistaken, especially when narrating from Ata; he made many errors, and the hadith scholars declared him weak.” Al-Bayhaqi also narrated it, attributed to the Prophet, from Abu Bakrah, may Allah be pleased with him, and graded it weak (5/105).

الإفراد. وإذا قلنا: إنه إذا كان معه الهدي لا يحل وهو متمتع صار هذا نسكاً رابعاً لم تأت به السنة: أن يكون متمتعاً لا يحل بين العمرة والحج فهذا لا نظير له، وعلى هذا فقوله ﵀ «لا هدي معه» مبني على قول ضعيف. قوله: «وتحلل»، أي: من عمرته فحل له كل شيء حتى النساء. قوله: «وإلا حل إذا حج» كلمة «إلا» يدخل فيها ثلاث صور، أي: بأن كان مفرداً، أو قارناً، أو متمتعاً ساق الهدي على القول بصحة هذه الصورة فيحل إذا حج يعني إذا جاء وقت الحل في الحج؛ لتعذر الحل منه قبل أن يبلغ الهدي محله. قوله: «والمتمتع إذا شرع في الطواف قطع التلبية»؛ لأنه شرع في الركن المقصود، والتلبية إنما تكون قبل الوصول إلى المقصود، فإذا وصل إلى المقصود فلا حاجة إلى التلبية، فإذا شرع في الطواف فإنه يقطع التلبية ويشتغل بذكر الطواف، وعموم قوله: «والمتمتع» يشمل المتمتع الذي ساق معه الهدي. وقيل: إن المتمتع يقطع التلبية إذا دخل حدود الحرم؛ لأن الحرم مقصوده وقد وصل إليه. وقيل: إذا رأى البيت (١).

(١) ويؤيده أن عطاء سئل متى يقطع المعتمر؟ فقال: «قال ابن عمر: إذا دخل الحرم، وقال ابن عباس: حتى يمسح الحجر، قلت: يا أبا محمد أيهما أحب إليك؟ قال: قول ابن عباس». أخرجه البيهقي (٥/ ١٠٤)؛ وفي «الإرواء» (٤/ ٢٩٧): سنده صحيح. وقد روي مرفوعاً عن ابن عباس: «أنه كان يمسك عن التلبية في العمرة إذا استلم الحجر». أخرجه أبو داود في المناسك/ باب متى يقطع المعتمر التلبية (١٨١٧)؛ والترمذي في الحج/ باب ما جاء متى يقطع التلبية في العمرة (٩١٩)؛ والبيهقي (٥/ ١٠٥). وصححه الترمذي، وقال البيهقي: «رفعه خطأ، وكان ابن أبي ليلى كثير الوهم، وخاصة إذا روى عن عطاء فيخطئ كثيراً ضعفه أهل النقل»، ورواه البيهقي أيضاً عن أبي بكرة ﵁ مرفوعاً وضعفه (٥/ ١٠٥).