Reading from the book "The Description of Hajj" by Shaykh Al-Albani regarding the reconciliation between the hadith of 'Aishah and the hadith of Jabir concerning the Prophet's (peace and blessings be upon him) tamattu'

The Shaykh : And I have an addition I would like to read to you, a commentary I wrote when we read this book. Ibn al-Qayyim, after mentioning this hadith of 'Aishah, said in "Zad al-Ma'ad": Either it is said that 'Aishah affirmed this and Jabir denied this, and the affirmer takes precedence over the denier, or it is said: Jabir's intention by "one who combined with the Prophet (peace and blessings be upon him) and led the sacrificial animals" is...
So it is this, and he led the sacrificial animals. This is another interpretation other than the one I mentioned.

The questioner : This is well known, yes.

The Shaykh: Yes.
Or it is said: Jabir's intention by "one who combined with the Prophet (peace and blessings be upon him) and led the sacrificial animals" is like Abu Bakr, 'Umar, Talhah, 'Ali, and those of means; for they only performed the sa'y once, and the intention is not the generality of the Companions, or...
This is still the words of Ibn al-Qayyim.

The questioner : ... .

The Shaykh : Or the hadith of 'Aishah can be explained by saying that her statement: "So he circumambulated" to the end of the hadith is inserted or contains... This is more appropriate than... what? But we have an answer to it. He said: And it is inserted from the words of Hisham, and these are three ways people have regarding her hadith, and Allah knows best...
He was unable to exit...
I said: And the last of these ways is weak... The last hadith claimed that the words of Lady 'Aishah "So he circumambulated" to the end are inserted from the words of Hisham, inserted... I said: And the last of these ways is weak; because accusing a trustworthy narrator of error without evidence is not permissible; especially when it is someone like Hisham. Then I corrected myself and said: There is no Hisham in the chain of this hadith, because it is narrated by Malik from Ibn Shihab from Urwah ibn al-Zubayr from her. So this is a chain of the utmost authenticity; so from where and from whom is the error and insertion? The hadith is from the way of Malik from Ibn Shihab from Urwah ibn al-Zubayr from her.
Then I found Shaykh al-Islam Ibn Taymiyyah said in "Manasik al-Hajj" page such-and-such: And it was narrated in the hadith of 'Aishah that they circumambulated twice, but this addition was said to be from the words of al-Zuhri and not from the words of 'Aishah, and al-Zuhri is a mountain in memorization; so how can he be accused of error merely on the basis of "it was said"?! And I will add now in this... So I say: It is strange that Ibn Taymiyyah relies on that, he relies on...

The questioner: Yes.

The Shaykh : The hadith of 'Aishah is refuted by it, and he says: And some of them used this addition as evidence that it is recommended to circumambulate the House twice, and this is weak, and the more apparent there is the hadith of Jabir, and it is supported by his statement: .
I said: The hadith of 'Aishah is authentic without doubt, and what it was criticized for is not equal to... as you have known. So what confirms this are two things:
The first: That it has another way in "al-Muwatta" number such-and-such, from 'Abd al-Rahman ibn Qasim from his father from her... And this chain - also - ... is very different from the chain... from Ibn Shihab from Urwah, yes, and this chain is authentic - also - like a mountain in establishment.
And the other: That it has a clear, authentic corroborating narration narrated by Ibn 'Abbas. He was asked about tamattu' in Hajj? So he said: "The Muhajireen, the Ansar, and the wives of the Prophet (peace and blessings be upon him) declared their intention for Hajj in the Farewell Pilgrimage. When we arrived in Makkah, the Messenger of Allah (peace and blessings be upon him and his companions) said: , what did he say? We circumambulated the House and al-Safa and al-Marwah, and we went to the women, and we wore our clothes, and he said: , then he ordered us on the evening of Tarwiyah to declare our intention for Hajj. When we finished the rituals, we came and circumambulated the House and al-Safa and al-Marwah, so our Hajj was completed and we had the sacrificial animals."
This is a very clear text in affirming... Al-Bukhari narrated it as a commentary... And Muslim narrated it connected outside his "Sahih", and likewise al-Isma'ili in his "Mustakhraj", and from the way of al-Bayhaqi in his "Sunan" part such-and-such page such-and-such, and its chain is authentic, its narrators are the narrators of the authentic books. And all of this confirms the invalidity of the claim of ifrad in the hadith of 'Aishah (may Allah be pleased with her), and supports that she preserved what Jabir (may Allah be pleased with him) did not preserve. And it indicates that the one performing tamattu' must circumambulate again between al-Safa and al-Marwah. And in the hadith of Ibn 'Abbas (may Allah be pleased with him) is another very important benefit, which is that whoever did that has completed his Hajj, and its implication is that whoever did not do that has not completed his Hajj; so if this does not indicate that it is a pillar; at the very least it indicates that it is obligatory, so how can it be recommended?
And as for Shaykh al-Islam's support of his view regarding the non-prescription of the statement of the Prophet (peace and blessings be upon him and his companions): ; its weakness is not hidden. This is what was established by the command of the Prophet (peace and blessings be upon him and his companions).
So I return and say: We answered regarding the tamattu' of Jabir that it should be understood as...

The questioner : ... .

The Shaykh : ... I only intended by this repetition... something new.