reconciling between the hadiths, whenever possible, is superior to construing them as contradictory.
The second argument in response is that the Prophet (peace and blessings of Allah be upon him) commanded his companions to transition to tamattu' from ifrad and qiran, and he would not command them to do anything but transition to what is superior. It is impossible that he would shift them from the superior to the inferior, for he is the one who calls to the good and guides to excellence. He further emphasized this by expressing his regret that it had been missed in his own case, and that he was unable to transition and exit his ihram because he had brought the sacrificial animal (hady). This is clearly indicative.
The third argument is that what we have mentioned is the speech of the Prophet (peace and blessings of Allah be upon him), while they are arguing based on his action. In cases of contradiction, his speech must be given precedence, for it is possible that his action was specific to him alone and not others—just as he forbade wisal (continuous fasting) while practicing it himself, and his marriage without a guardian or witnesses, despite his statement: "There is no marriage except with a guardian" (24).
If it is said: "Abu Dharr said: 'The tamattu' of Hajj was exclusively for the companions of Muhammad (peace and blessings of Allah be upon him).'" This was recorded by Muslim (25). We respond: This is the opinion of a Companion that contradicts the Book, the Sunnah, the consensus (ijma'), and the opinion of those who are better and more knowledgeable than him. As for the Book, it is the saying of the Almighty: {So whoever performs 'Umrah during the Hajj season...} (26), and this is general. Muslims have reached a consensus on the permissibility of tamattu' in all eras, though they have differed regarding its excellence. As for the Sunnah, [it is what was recorded by] (27) Sa'id, who said: Hushaym narrated to us, Hajjaj informed us, from 'Ata', from Jabir, that Suraqah ibn Malik asked the Prophet (peace and blessings of Allah be upon him): "Is tamattu' for us exclusively, or is it for eternity?" He said: "Rather, it is for eternity."
(24) Mentioned by al-Bukhari in the heading, in: The Chapter on one who said 'There is no marriage except with a guardian', from the Book of Marriage. Sahih al-Bukhari 7/19. Recorded by Abu Dawud, in: The Chapter on the Guardian, from the Book of Marriage. Sunan Abi Dawud 1/481. And al-Tirmidhi, in: The Chapter on what has come regarding 'There is no marriage except with a guardian', and The Chapter on what has come regarding seeking permission from a virgin and a previously married woman, from the Chapters on Marriage. 'Aridat al-Ahwadhi 5/26. And Ibn Majah, in: The Chapter on 'There is no marriage except with a guardian', from the Book of Marriage. Sunan Ibn Majah 1/605. And al-Darimi, in: The Chapter on the prohibition of marriage without a guardian, from the Book of Marriage. Sunan al-Darimi 2/137. And Imam Ahmad, in: al-Musnad 1/250, 4/394, 413, 418, 6/260. (25) In: The Chapter on the permissibility of tamattu', from the Book of Hajj. Sahih Muslim 2/897. It was also recorded by al-Nasa'i, in: The Chapter on the permissibility of annulling Hajj with an 'Umrah for one who did not bring a sacrificial animal, from the Book of Rites. Al-Mujtaba 5/140, 141. And Ibn Majah, in: The Chapter on one who said that the annulment of Hajj was for them exclusively, from the Book of Rites. Sunan Ibn Majah 2/994. And Imam Ahmad, in: al-Musnad 3/469. (26) Surah al-Baqarah: 196. (27) In (A), (B), and (M): "farawa".
الأحادِيثِ مهما أمْكَنَ أوْلَى من حَمْلِهَا على التَّعارُضِ. الوجه الثاني في الجَوَابِ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قد أمَرَ أصْحابَهُ بِالانتِقالِ إلى المُتْعَةِ عن الإفْرَادِ والقِرَانِ، ولا يَأْمُرُهم إلَّا بِالانتِقَالِ إلى الأفْضَلِ، فإنَّه من المُحالِ أن يَنْقُلَهم من الأفْضَلِ إلى الأدْنَى، وهو الدَّاعِى إلى الخَيْرِ، الهَادِى إلى الفَضْلِ، ثم أكَّدَ ذلك بِتَأسُّفِه على فَوَاتِ ذلك في حَقِّهِ، وأنَّه لا يَقْدِرُ على انْتِقَالِه وحِلِّه، لِسَوْقِه الهَدْىَ، وهذا ظَاهِرُ الدَّلالَةِ. الثالث، أنَّ ما ذَكَرْنَاهُ قَوْلُ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وهم يَحْتَجُّونَ بِفِعْلِه، وعندَ التَّعَارُضِ يَجِبُ تَقْدِيمُ القَوْلِ، لِاحْتِمَالِ اخْتِصَاصِه بِفِعْلِه دُونَ غيرِه، كَنَهْيِه عن الوِصالِ مع فِعْلِه له، ونِكاحِه بغيرِ وَلِيٍّ ولا شُهُودٍ، مع قَوْلِه: "لَا نِكَاحَ إلَّا بوَلِيٍّ" (٢٤). فإنْ قِيلَ: فقد قال أبُو ذَرٍّ: كانت مُتْعَةُ الحَجِّ لأصْحَابِ مُحمدٍ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- خَاصَّةً. رَوَاهُ مُسْلِمٌ (٢٥). قُلْنا: هذا قَوْلُ صَحَابِيٍّ، يُخَالِفُ الكِتابَ والسُّنَّةَ والإجْماعَ وقولَ مَن هو خَيْرٌ منه وأعْلَم؛ أمَّا الكِتَابُ فقَوْلُه تعالى: {فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ} (٢٦) وهذا عَامٌّ. وأجْمَعَ المُسْلِمُونَ على إباحَةِ التَّمَتُّعِ في جَمِيعِ الأعْصَارِ، وإنَّما اخْتَلَفُوا في فَضْلِه، وأما السُّنَّةُ [فما روَى] (٢٧) سَعِيدٌ، حَدَّثَنا هُشَيْمٌ، أنْبَأنا حَجَّاجٌ، عن عَطاءٍ، عن جابِرٍ، أن سُرَاقَةَ بن مالِكٍ سأل النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، المُتْعَةُ لنا
(٢٤) ذكره البخاري في الترجمة، في: باب من قال لا نكاح إلا بولى، من كتاب النكاح. صحيح البخاري ٧/ ١٩. وأخرجه أبو داود، في: باب الولى، من كتاب النكاح. سنن أبي داود ١/ ٤٨١. والترمذي، في: باب ما جاء لا نكاح إلَّا بولى، وباب ما جاء في استئمار البكر والثيب، من أبواب النكاح. عارضة الأحوذي ٥/ ٢٦. وابن ماجه، في: باب لا نكاح إلا بولى، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠٥. والدارمي، في: باب النهى عن النكاح بغير ولى، من كتاب النكاح. سنن الدارمي ٢/ ١٣٧. والإمام أحمد، في: المسند ١/ ٢٥٠، ٤/ ٣٩٤، ٤١٣، ٤١٨، ٦/ ٢٦٠.(٢٥) في: باب جواز التمتع، من كتاب الحج. صحيح مسلم ٢/ ٨٩٧.كما أخرجه النسائي، في: باب إباحة فسخ الحج بعمرة لمن لم يسق الهدى، من كتاب المناسك. المجتبى ٥/ ١٤٠، ١٤١. وابن ماجه، في: باب من قال كان فسخ الحج لهم خاصة، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٩٤. والإمام أحمد، في: المسند ٣/ ٤٦٩.(٢٦) سورة البقرة ١٩٦.(٢٧) في أ، ب، م: "فروى".
