al-Khiraqi: "When he arrives at the House." This is also the view held by Ibn Abbas, Ata, Amr ibn Maymun, Tawus, al-Nakha'i, al-Thawri, al-Shafi'i, Ishaq, and the People of Opinion (Ashab al-Ra'y). Ibn Umar, Urwah, and al-Hasan said: He ceases it when he enters the Haram. Said ibn al-Musayyib said: He ceases it when he sees the structures of Makkah. It is narrated from Malik that if he enters into Ihram from the Miqat, he ceases the Talbiyah when he reaches the Haram; but if he enters into Ihram from the nearest point of al-Hill (the area outside the Haram), he ceases the Talbiyah when he sees the House. Our evidence is what has been narrated from Ibn Abbas in a marfu' hadith: "He used to refrain from the Talbiyah during the Umrah when he touched the Corner." Al-Tirmidhi said: This is a hasan sahih hadith. Amr ibn Shu'ayb narrated from his father, from his grandfather, that the Prophet (peace and blessings of Allah be upon him) performed three Umrahs and did not cease saying the Talbiyah until he touched the Corner. Furthermore, the Talbiyah is an act of responding to the worship and a sign of commitment to it; one only abandons it when he engages in what contradicts it, which is the exiting of Ihram. The exiting of Ihram is achieved through Tawaf and Sa'i; therefore, when he commences the Tawaf, he has begun the process of exiting Ihram, so it is appropriate that he should cease the Talbiyah, just as in Hajj when he commences the stoning of the Jamrat al-Aqabah, because the exiting of Ihram is achieved through that. As for what is before that, he has not yet commenced what contradicts it, so there is no meaning in ceasing it. And Allah, the Almighty, knows best.

Chapter: Description of Hajj

We shall mention in this chapter the description of the Hajj after the Mutamatti' has exited his Umrah. We begin by mentioning the hadith of Jabir regarding the description of the Hajj of the Prophet (peace and blessings of Allah be upon him), and we shall confine ourselves to what pertains to this chapter. We have already mentioned some of it scattered throughout the previous chapters. It is a comprehensive, authentic hadith, narrated by Muslim, Abu Dawud, and Ibn Majah from Ja'far ibn Muhammad, from his father, from Jabir. He mentioned the hadith, saying: The people all exited Ihram and shortened their hair, except for the Prophet (peace and blessings of Allah be upon him) and those who had a sacrificial animal with them. When the Day of Tarwiyah came, they set out for Mina and entered into the state of Ihram for Hajj. The Messenger of Allah (peace and blessings of Allah be upon him) rode to Mina, and he prayed there the Dhuhr, Asr, Maghrib, Isha, and Fajr prayers. Then he stayed a little while until the sun rose. He ordered a dome of hair to be pitched for him at Namirah. Then the Messenger of Allah (peace and blessings of Allah be upon him) set out, and the Quraish had no doubt that he would stop at the Mash'ar al-Haram, just as the Quraish used to do in the Jahiliyyah (pre-Islamic era). But the Messenger of Allah (peace and blessings of Allah be upon him) went on until he reached Arafat, where he found that the dome had been pitched for him at Namirah. He descended there until, when the sun had passed its zenith, he commanded that al-Qaswa (his camel) be saddled for him. He came to the middle of the valley and addressed the people, saying: "Indeed, your blood and your wealth are sacred, like the sanctity of this day of yours, in this month of yours, in this city of yours. Verily, everything pertaining to the matters of the Jahiliyyah is placed beneath my feet, and the blood feuds of the Jahiliyyah are abolished. The first blood I abolish of our blood is the blood of Ibn Rabi'ah ibn al-Harith—who was nursed among the Banu Sa'd and then killed by Hudhayl—and the usury of the Jahiliyyah is abolished. The first usury I abolish is the usury of Abbas ibn Abd al-Muttalib, for it is abolished."