Sa'id bin Jubayr (may Allah have mercy on him) relates: I said to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both): O Abu al-Abbas, I am amazed at the disagreement of the Companions of the Messenger of Allah (peace and blessings be upon him) concerning the place where he (peace and blessings be upon him) entered into ihram. He said: "I am the most knowledgeable of people about this matter. In fact, the Messenger of Allah (peace and blessings be upon him) performed only one Hajj, and that is where the disagreement among the people arose. The Messenger of Allah (peace and blessings be upon him) set out for Hajj. When he (peace and blessings be upon him) had prayed two rak'ahs in the mosque at Dhu al-Hulayfah, he made ihram binding upon himself in that very sitting and called out the talbiyah as soon as he finished the prayer; some people heard it from him there and remembered it. Then he (peace and blessings be upon him) mounted, and when his she-camel rose up straight with him, he (peace and blessings be upon him) called out the talbiyah again, and some people heard it there. The reason for this was that people were coming in groups, one after another; they heard it when the she-camel rose up with him (peace and blessings be upon him), so they thought that he (peace and blessings be upon him) had entered ihram at that moment. Then the Messenger of Allah (peace and blessings be upon him) went on, and when he climbed the height of al-Bayda', he called out the talbiyah again, and some people heard it there and thought that he (peace and blessings be upon him) had entered ihram at that moment. Yet, by Allah, he (peace and blessings be upon him) had made ihram binding upon himself at his place of prayer, and then called out the talbiyah when the she-camel rose up straight, and also on the height of al-Bayda'." Sa'id bin Jubayr says: "So whoever adopts the view of Ibn Abbas (may Allah be pleased with them both) should enter ihram at his place of prayer as soon as he finishes the prayer." This hadith is sahih (authentic) on the condition of Imam Muslim and gives a detailed explanation on this topic, but the two Shaykhs (Bukhari and Muslim) did not record it.