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corners, the yamani and the (Black) stone, neither in a rush nor in ease, ever since I
saw Allah's Messenger صلى الله عليه وسلم make their istilam."1
رضى الله عنه said (in another version) that he saw Ibn Umar رحمه الله 'Sayyiduna Nafi .2587
make istilam of the stone with his hand and then he kissed his hand. And he said,
"I have not given it up ever since I saw Allah's Messenger صلى الله عليه وسلم do it. "2
IN CASE OF EXCUSE TAWAF MAY BE MADE ON CONVEYANCE
(٢٥٨٨) وَعَنْ أُِّ سَلَمَةً قَالَتْ شَكّوْتُ إِلَى رَسُوْلِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنِ اشْتَكِيْ فَقَالَ طُوْفِئٍ مِنْ وَرَاءِ
النَّاسِ وَأَنْتِ رَاكِبَةٌ فَطُفْتُ وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلّى إِلى جَنْبِ الْبَيْتِ يَقْرَأُ بِالتُوْرِ وَكِتَابٍ
مَسْطُورٍ - (متفق عليه)
2588. Sayyiduna Umm Salamah ws & +, said that (during the performance of Hajj
(pilgrimage), being disabled) she complained to Allah's Messenger صلى الله عليه وسلم that
she was unwell. He instructed her to make the tawaf behind the people while she
rode a beast. She did that. Allah's Messenger was offering salah (prayer) by the
House. He recited:
پالُوْرِ وَكِتَابٍ مَّسْطُوُدٍ
(Surah at-Tur 52)3
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم may have recited surah at-Tur in
one rakah and some other in the second, or he may have completed surah at Tur in parts in
two raka'at.
It is permitted to make the tawaf on a conveyance, if there is a handicap. But, if there is no
reason then it is wajib (obligatory) to make the tawaf on foot.
UMAR'S 4c àn sb) REMARKS WHILE KISSING THE STONE
(٢٥٨٩) وَعَنْ عَابِسِ نِ بْنِ رَبِيْعَةً قَالَ رَأَيْتُ عُمَرَ يُقَبِّلُ الْحَجَرَ وَيَقُوْلُ إِّى لَأَعْلَهُ أَنَّكَ حَجَرْ مَا تَنْفَهُ وَلَا
تَضُرُّ وَلَوَ لَا آَلِّى رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَتِّلُكَ مَا قَبَّلْتُكَ - (متفق علية)
رضى الله عنه said that he saw Sayyiduna Umar رحمه الله Sayyiduna Aabis ibn Rabi'ahj .2589
kiss the stone and say, "I know for sure that you are a stone. You can neither benefit
nor hurt. Had I not seen Allahl's Messenger صلى الله عليه وسلم kiss you, I would never have
kissed you."4
COMMENTARY: Sayyiduna Umar us à», aimed to nip in the bud any misconception in
the minds of the neo. Muslims that the Black Stone could be worshipped. The only
advantage was t hat reward could be excepted from Allah.
1 Bukhari # 1606, Muslim # 245-1268, Nasa'i # 2952, Darimi # 1838.
2 Muslim # 246.1268, Abu Dawud # 1876.
3 Bukhari # 1633, Muslim # 258-1276, Abu Dawud # 1882, Ibn Majah # 2961, Nasa'i # 2926, Muwatta
Maalik # 123 (Hajj).
4 Bukhari # 1597, Muslim # 251-1270, Abu Dawud # 1773, Tirmidhi # 861, Nasa'i # 2937, Ibn Majah #
2943,Muwatta Maalik # 115 (Hajj) Musnad Ahmad 1-54.
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PRAYER AT RUKN YAMANI & THE ANGELS AAMEEN
(٢٥٩٠) وَعَنْ أَبِي هُرَيْرَةَ أَّ النَّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ وُكِّلَ بِهِ سَبْعُوْنَ مَلَكًا يَعْنِى الرُّكْنَ السَّمَانِّ
فَمَنْ قَالَ اللَّهُتَّ إِ اسْتَلُكَ الْعَقْوَ وَالْعَافِيَّةَ فِي الدُّنْيَا وَالْآخِرَةِ رَبَّنَا اتِنَا فِي الدُّنْيَا حَسَنَةٌ وَفِىِ الْآخِرَةِ حَسَنَةً
وَقِّنَا عَذَابَ النَّارِ قَالُوا امِيْنِ- رَوَاهُ ابْنُ مَاجَةً۔
صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurahrah .2590
jule said (about the Yamani corner). "Seventy angels have been given charge over
it, meaning the Yamani corner. If anyone prays (here):
اللَّهُؤَّ إِ اسْتَلُكَ الْعَفْوَ وَالْعَافِيَّةَ فِي الدُّنْيَا وَالْآخِرَةِ رَبَّنَا أَتِنَا فِي الدُّنْيَا حَسَنَةً وَفِىِ الْأُخِرَةِ حَسَنَةً وَقِنَا
عَذَابَ النَّارِ
{O Allah, I pray to you for pardon and security in this world and the next, our Lord,
grant us what is good in t his world and what is good in the next and preserve us
from the punishment in hell}
then they (the angels) say, 'Aameen!"1
COMMENTARY: Given this excellence of the Yamani corner, the excellence of the hajr
aswad will be more than it. Perhaps, this excellence might be exclusive to the rukn Yamani
and that of the hajr aswad might be more but of another kind.
There is no contradiction in this hadith (tradition) and hadith (tradition) # 2581 which says
that the Prophet Muhammad صلى الله عليه وسلم made this prayer between the two corners. Clearly,
he made the prayer between Rukn Yamani and hajr aswad and he could not have paused
there. It is not proper to stop walking while making the tawaf. Those people who do so to
make supplication do much wrong. (The prayer in both ahadith (tradition) is identical.)
TASBIH, TAHIL, ETC DURING TAWAF
(٢٥٩١) وَعَنْهُ أَثّ الَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ طَافَ بِالْبَيْتِ سَبْئًا وَلَا يَتَكُلَّهُ إِلَّ بِسُبْحَاتَ اللّهِ
وَالْخُبْدُ لِلْهِ وَلَا إِلهَ إِلَّ اللّهُ وَاللَّهُ اَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةً إِلَّا بِاللُّهِ مُحِيَّتْ عَنْهُ عَشْرُ سَيِّئَاتٍ وَكُتِبَ لَهْ عَشْرُ
حَسَنَاتٍ وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ وَمَنْ طَافَ فَتَكُلَّمَ وَهُوَ فِي تِلْكَ الْحَالِ خَاضَ فِي الرَّحْمَةِ بِرِجُلَيْهِ گُخَائِضٍ
الْمَاءِ پِرِجُلَيْهِ۔ (رواه ابن ماجة)
صلى الله narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Abu Hurayrah .2591
jule said that if anyone performs the rounds of the House seven times not talking
but saying only.
سُبْحَانَ اللهِ وَالْحَمْدُ لِلْهِوَّ الَ إِلَّ اللّهُ وَ اللّهُ أَكْبَرٌ وَلَّا حَوْلَ وَلَّا قُوَّةَ إِلَّ بِاللهِ
{Allah is without blemish; All praise belongs to Allah and there is no god but Allah;
And, Allah is the Greatest; There is no might and power save with Allah.}
then ten evil deeds are erased from him, ten pious deeds are recorded for him and
he is elevated by ten degrees.
If he who makes the rounds speaks while performing tawaf, then he walks in the
1 Ibn Majah # 2957.

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pool of mercy with his two feet like one who walks in a pool of water.1
COMMENTARY: The second portion of the hadith (tradition) is actually a repetition of the
first portion. The speech is the same tasbih takbir, tahlil, etc with the same words of
glorifying, praising, extolling, and declaring unity of, Allah. The repetition is made to
emphasise the reward of uttering these words while making tawaf. These are two kinds of
rewards. The ulama (Scholars) also say that the second portion refers to other petitions,
supplication etc. as taught by mashaykhs and others.
CHAPTER - V
AL-WUQUE THE STANDING AT ARAFAH
بَابُ الْوُقُوْفِ بِعَرَفَةً
'Arafah' (+) is the name of a specific place. It is also used in the sense of time in that the
ninth of Dhul Hijjah is called the day of Arafah.
As for the plural form of Arafat (ou,e), it is used only for this particular place. The plural
form is inclusive of the adjoining and neighbouring territories.
Arafat is about twenty five Kilometres away from Makkah. It is a large valley or plain
surrounded on three sides by mountains. The Jabal (mountain) Ar-Rahman is in the centre
to its northern side.
Many reasons are suggested for the name ' Arafat.'
(i)
It is said that Sayyiduna Aadam عليه السلام and Sayyidah Hawa عليه السلام who were
sent down to earth met one another again at this place. This recognition (3,ta)
came to be known as Arafah; and the place got its name Arafat.
(ii)
When Sayyiduna Jibril عليه السلام taught, hare, Sayyiduna Ibrahim عليه السلام the
method of performing Hajj (pilgrimage), he asked: (c),e) (have you learnt?)
Prophet Ibrahim a> Jule answer (cse) (I know). Finally, their repetition of the
word gave this place the name («,e) (Arafah).
There are other opinions too.
The wuquf at Arafat, which is the pilgrims arrival at Arafah on the ninth Dhul Hijjah, is a
great essential part of his fulfillment of Hajj (pilgrimage). The pilgrimage is not accomplish
without it. Of the two essentials of Hajj (pilgrimage), the tawaf ifadah and wuquf Arafat, the
standing at Arafat is the greatest part of Hajj (pilgrimage). If this is omitted, then the Hajj
(pilgrimage) will be invalid.
SECTION I
الْفَضْلُ الأولُ
TAKBIR & TALBIYAH ON DAY OF ARAFAH
(٢٥٩٢) عَنْ مُحَمَّدِ بْنِ آَبِي بَكْرِ بِ الشَّقَفِي أَنَّهُ سَأَلَ آَنَّسَ بُنَّ مَالِكٍ وَهُمَا غَادِیَانٍ مِنْ مِنَى إِلَى عَرَفَةً گَيْفَ
كُنْتُمُ تَصْنَكُوْنَ فِي هَذَا الْيَوْمِ مَةَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ كَانَ يُهِلُّ مِنَّا الْمُهِلُّ فَلَا يُنْگّرُ
عَلَيْهِ وَيُكَِّرُ الْبُكَِّرُ مِنَّا فَلَا يُنْكِّرُ عَلَيْهِ- (متفق عليه)
2592. Sayyiduna Muhammad ibn Abu Bakr al-Thaqafi narrated that he asked
Sayyiduna Anas ibn Maalik usan>, while they travelled in the morning from Mina
1 ibid (Ibn Majah # 2957).

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to Arafah, "How did you people behave on this day when you were with Allah's
Messenger?" He said, "He of us who called the talbiyah would not be forbidden.
and he of us who called the takbir would not be forbidden."1
COMMENTARY: Teebi alas, said that though the pilgrims are permitted to call the takbir
on the day of Arafah, it is not sunnah(Practice of Holy Prophet Muhammad ,lean .) Rather,
it is sunnah(Practice of Holy Prophet Muhammad ,,le ao) for them to call the talbiyah on
this day till they have observed the rami of jamrah aqabah.
Also, it is wajib (obligatory) for all whether a pilgrim or not to call the takbir after every
fard(compulsory) salah (prayer) during the days of tashriq, from the morning of the day of
Arafah (9th Dhul HIjjah) to the asr of the thirteenth.
SACRIFICE IN MINA & WUQUE IN ARAFAT & MUZDALIFAH
(٢٥٩٣) وَعَنْ جَابِرٍ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ تَخَرْتُ هُهُنَا وَمِنِى كُلُّهَا مَنْحَرْ فَالْجِرُؤْافِى
رِحَالِكُمْ وَوَقَفْتُ هُهُنَا وَعَرَفَهُ كُلُّهَا مَوْقِفْ وَوَقَفْتُ هُهُنَا وَجَمْهُ كُلُّهَا مَوْقِفْ- (رواه مسلم)
2593. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "I
have made the sacrifice at this place. And, Mina all of it is a place of sacrifice.
Hence, sacrifice where you are lodged. I have made wuquf (the standing) at this
place, and Arafah, all of it, is a place of standing. And, I have stood here. And, Jam'
(Ad) }) (Muzdalifah), all of it, is a place of standing."
COMMENTARY: It is sunnah(Practice of Holy Prophet Muhammad , le a .) to make
sacrifice anywhere in Mina and the place where the Prophet Muhammad ,ledo made
the sacrifice is called place where the Prophet sacrificed.'
Similarly, the standing may be observed anywhere in Arafat, except the valley.
Muzdalifah is also called jam.' The Prophet Muhammad ,ledo observed the standing
Mash'arul Haram, but all of muzdalifah is a place of standing, except the valley of
Muhassir.
However, it is better to make the sacrifice and observe the standings where the Prophet
Muhammad صلى الله عليه وسلم did in Mina, Arafat and Muzdalifah.
EXCELLENCE OF THE DAY OF ARAFAH
(٢٥٩٤) وَعَنْ ءَائِشَةً قَالَتْ إِّ رَسُوْلَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ يَوْمٍ أَكْثَرُ مِنْ أَنْ يَعْتِقَ اللهُ
فِيْهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَفَةً وَأَنَّهُ لَيَدْنُوْ تُؤَّ يُبَاهِيْ بِهِمُ الْمَلَائِكَةَ فَيَقُوْلُ مَا آَرَادُ هُؤُلَاءِ- (رواه مسلم)
2594. Sayyidah Ayshash رضى الله عنه narrated that Allat's Messenger صلى الله عليه وسلم said.
"There is no day on which Allah liberates morc (of His) slaves from hell than on the
day of Arafah. He draws near (to them with His mercy and forgiveness) and takes
pride in them before the angel, asking, "What do they want?"2
1 Bukhari # 1659, Muslim # 274-1285, Muwatta Maalik # 43 (Hajj), Musnad Ahmad 3-110.
2 Muslim # 436-1348, Nasa'i # 3003, Ibn Majah # 3014.
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الفضل الثانى
SECTION II
MAY STAND FAR FROM THE IMAM (LEADER)
(٢٥٩٥) وَعَنْ عَمْرٍو بُنِ عَبْدِ اللَّهِ بُنِ صَفْوَاتَ عَنْ خَالٍ لَهُ يَزِيْدُ ابْنُ شَيْبَانَ قَالَ كُثَّا فِيْ مَوْقِفٍ لَنَا بِعَرَفَةً
يُبَاعِدُ، عَمْرُ ومِنْ مَوْقِفٍ الْإِمَامِ جِدًّا فَأَتَانًا ابْنُ مِرْبَعْ بِ الْأَنْصَارِىُّ فَقَالَ إِنَّى رَسُوْلُ رَسُولِ اللَّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ إِلَيْكُمُ يَقُولُ لَكُمْ قِفُوْا عَلَى مَشَاعِرٍ كُمْ فَإِنَّكُمْ عَلى إِرْتٍ مِنْ إِرُثِ آَيِبُّكُمُ إِبْرَاهِيمٌ عَلَيْهِ
السَّلامُ- (رواه الترمذى وابوداود والنسائي وابن ماجة)
2595. Sayyiduna Amr ibn Abdullah ibn Safwan à us, reported that one of his
maternal uncles Sayyiduna Yazid ibn Shayban ca+, said that they were standing
at their place Arafat which Amr pointed out was very far off from the Imam
(leader)'s standing place. Sayyiduna ibn Mirba al Ansari ucan+). Came to them and
informed them that he had for them a message from Allah's Messenger, saying
"Stand at your masha'ir (place of worship) for you are following the legacy of your
عليه السلام- father, Sayyiduna Ibrahim
COMMENTARY: In the pre-Islamic days the standing of every tribe was determined and
its members stood together at that place. The place Yazid ibn shayban was very far from
where the Prophet Muhammad صلى الله عليه وسلم stood. The hadith (tradition) referes to him as
the Imam (leader).
The word masha'ir in the hadith (tradition) refers to their ancient mawquf. At Arafat,
distance from the Imam (leader) is of no consequence. Moreover, everyone cannot be near the
Prophet Muhammad Lylea . and the entire Arafat is equally the mawquf everywhere.
SACRIFICE ANYWHERE WITHIN LIMITYS OF HARAM
(٢٥٩٦) وَعَنْ جَابِرٍ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ كُلُّ عَرَفَةَ مَوْقِفْ وَكُلُّ مِنََّ مَنْحَرْ وَكُلُّ
المُزْدَلِفَةِ مَوْقِفْ وَكُلُّ فِجَاچ مگە طَرِئقومنحو-(رواهابوداؤد والدارمى)
2596. Sayyiduna Jabir رضى الله عنه reported that Allah's Messenger صلى الله عليه وسلم said, "The
entire Arafat is a place of standing. All of Mina is a place of sacrifice. The
Muzdalifah all of it is a place of standing. And all the roads of Makkah are
thoroughfares and places of sacrifice.2
COMMENTARY: The concluding words of the hadith (tradition) mean that it is proper to go
to Makkah from whichever road that heads to it and sacrifice may be made anywhere within
the Haram, Makkah being in the Haram. It is a different thing that it is a custom to make the
sacrifice in Mina because pilgrims are there on the day of sacrifice 10th Dhul Hijah.
The Prophet Muhammad صلى الله عليه وسلم said this to make it clear that these things are
permitted. As for the better course, it is where the Prophet Muhammad صلى الله عليه وسلم made
wuquf, where he sacrificed the animal and the road that he took to Makkah.
1 Abu Dawud # 1919, Tirmidhi # 884, Nasa'i # 3014, Ibn Majah # 3048, Musnad Ahmad 3-326, Darimi
# 1879.
2 Abu Dawud # 1937, Ibn Majah # 3048, Darimi # 1879, Musnad Ahmad # 3-326.

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DELIVERY OF PROPHET MUHAMMAD'S صلى الله عليه وسلم SERMON
(٢٥٩٧) وَعَنُ خَالِدٍ بُنِ هَوْ ذَةً قَالَ رَأَيْتُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَخْطُلُبُ النَّاسَ يَوْمَ عَرَفَةَ عَلَى بَعِيْرٍ قَائِمًا
فِي الرِّگابین۔(رواهابوداؤد)
2597. Sayyiduna Khalid ibn Hawdah رضى الله عنه narrated that he saw the Prophet
Muhammad صلى الله عليه وسلم deliver the sermon to the people on the day of Arafah
standing (with his feet) in the stirrups on a camel.1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم stood up in the stirrups of the
camel to be on a higher level to deliver the sermon.
SUPPLICATION ON THE DAY OF ARAFAH
(٢٥٩٨) وَعَنْ عَمْرُوِ بْنِ شُعَيْبٍ عَنْ آَيِّهِ عَنْ جَدِّهٍ أَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُ الدُّعَاءِ دُعَاءُ يُؤْمِ
عَرَفَةَ وَخَيْرُ مَا قُلْتُ أَنَا وَالنَِّيُّونَ مِنْ قَبْلِى لَا إِلهَ إِلَّ اللَّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الُمْدُ وَهُوَ
عَلَى كُلِّ شَىْءٍ قَدِيْرٌ -رَوَاهُ التِّرْ مِذِىُّ وَرَوِى مَالِلْ عَنْ طَلْحَةَ ابْنِ عُبَيْدِ اللَّهِ إِلِى قَوْلِهِ لَا شَرِيُكَ لَهُ.
2598. Sayyiduna Amr ibn Shu'ayb als, narrated that on the authority of his father
from his grandfather that the Prophet Muhammad صلى الله عليه وسلم said, "The best of
supplications is the supplication made on the day of Arafah. And, the best of what I
said and the Prophets before me have said is (this prayer): "
لَا إِلهَ إِلَّ اللَّهُ وَحُدَهُ لَأَ شَرِيْكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحُمْدُ وَهُوَ عَلَى كُلِّ شَىْء قَدِيُرْ
{There is no God but Allah who is Alone. He has no partner. To Him belongs the
dominion and to Him belongs all praise and He is over all things powerful.}2
2599. Sayyiduna Talhah ibn Ubaydulah رضى الله عنه, too, narrated this hadith (tradition)
but up to the Prophet Muhammad's صلى الله عليه وسلم words: لاشريك له (He has no partner.13
DAY OF ARAFAH CAUSES DISGRACE TO DEVIL MORE THAN OTHER DAYS
(٢٦٠٠) وَعَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ بْنِ كَرِئٍ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَارَأَى الشَّيْطَّاُ
يَوْمَّا هُوَ فِيْهِ أَصْغَرُ وَلَّا أَدْخَرُ وَلَّا أَحْفَرُ وَلَا أَغٌُّ مِنْهُ فِيْ يَوْمٍ عَرَفَةَ وَمَا ذَاكَ إِلَّ لِمَا يَرِى مِنْ تَنَُّّلِ الرَّحْمَةِ
وَتَّجَاوُزِ اللَّهِ عَنِ الذُّنُوْبِ الْعِظَامِ إِلَّ مَارُ إِى يَوْمَ بَدْرٍ فَقِيْلَ مَا رُنِىَ يَوْمَ بَدْرٍ؟ قَالَ فَإِنَّهُ قَدْ رَاى جِبْرِئْلَ يَزّءُ
الْمَلائِكَةَ - رَوَاهُ مَالِكْ مُرْسَلًا وَفِي شَرْجِ السُّنَّةِ بِلَفْظِ الْمَصَابِيحِ۔
2600. Sayyiduna Talhah ibn Ubaydullah ibn Kariz رضى الله عنه narrated that Allah's
Messenger صلى الله عليه وسلم said, "Never on a day is the devil found more trivial, more
strongly put away, more humiliated and more angry than on the day of Arafah, only
because of the mercy he sees descending and Allah's forgiveness of great sins,
except for that which was seen on the day of Badr." Someone asked him about what
1 Abu Dawud # 1817, Musnad Ahmad 5-30.
2 Tirmidhi # 3596.
3 Muwatta Maalik # 246 (Hajj)
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was seen on the day of Badr. He said, "He had seen Jibril (> Ji4,le arrange the angels
in battle-order."1
GREATNESS OF THE DAY OF ARAFAH
(٢٦٠١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَتَ يَوْمُ عَرَفَةَ إِنَّ اللهَ يَنْزِلُ إِلَى
السَّمَاءِ الدُّنْيَا فَيُبَّاهِى بِهِمُ الْمَلَائِكَةَ فَيَقُولُ انْظُرُوْا إِلَى ◌ِبَادِى أَتَوْنِى شُعْقًا غُبُرًا ضَاجِيْنَ مِنْ كُلِّ فَتِّ عَمِنْقٍ
أُشْهِدُ كُمْ إِّ قَدْ غَفَرْتُ لَهُمْ فَيَقُولُ الْمَلائِكَةُ يَا رَبٍ فَلَانْ كَانَ يُرْهَقُ وَفُلَاْ وَقُلَانَهُ قَالَ يَقُولُ
اللّهُ عَزَّوَجَلَّ قَدْ غَفَرْتُ لَهُمْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَمَا مِنْ يَوْمٍ أَكْثَرُ عَتِيْقًا مِنَ النَّارِ مِنْيَوْمِ
عَرَفَةَ - (رواه فى شرح السنة)
2601. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "On
the day of Arafah, Allah comes to the lowest heaven and takes pride in them before
the angels, saying. 'Look at My slaves. They have come to my dishevelled, dusty
and calling out from every deep valley. I make you witnesses to (the fact) that I
have forgiven them.' The angels submit, 'O Lord, (among them is) he who is said to
have committed sin, and that man and that woman (too, known sinner).""
The Prophet Muhammad صلى الله عليه وسلم said, "Allah, Mighty and Glorious, says, 'I
have forgiven them, too."
Allah's Messenger صلى الله عليه وسلم said, "There is no day on which more people are
delivered from hell than the day of Arafah."2
SECTION III
الفَضلُ الثَّالِثُ
COMMAND TO OBSERVE STANDING AT ARAFAT
(٢٦٠٢) عَنْ عَائِشَةً قَالَتْ كَاتَ قُرَيُشْ وَمَنْ دَانَ دِيْنَهَا يَقِفُوْنَ بِالْمُزْدَلِفَةِ وَكَانَ يُسَؤُّوْكَ الْحُمُسَ
فَكَانَ سَائِرُ الْعَرَبِ يَقِفُونَ بِعَرَفَةً فَلَمَّا جَاء الْإِسْلَامُ أَمَرَ اللَّهُ تَعَالِى نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ
يَأْقِ عَرَفَاتٍ فَيَقِفُ بِهَا تُؤَّ يُفِيْضُ مِنْهَا فَذُلِكَ قَوْلُهُ عَزَّ وَجَلَّ تُؤَّ أَفِيُوْا مِنْ حَيْثُ أَفَاضَ النَّاسُ- (متفق عليه)
2602. Sayyidah Ayshah رضى الله عنها narrated that the Quraysh and those who emulated
their ways (and followed their religion) observed the standing at Muzdalifah. They
were called al-Hums. All the (other) Arabs observed the standing at Arafah. When
Islam came, Allah, the exalted command his prophet Muhammad صلى اللهعليه وسلم that he
should come to Arafa't and observe the standing there. Then he should hasten
onward from there. This is as the words of Allah, Mighty and Glorious:
ثُّ اَفِيُؤْ مِنْ حَيْثُ أَفَاضَ النَّاسُ
{Then hasten onward from the place where from the people hasten onward)3
1 Muwatta Maalik # 245 (Hajj) Baghawi in Sharh us sunnah(Practice of Holy Prophet Muhammad a.
.1930 # (عليه وسلم
.1931 # (صلى الله عليه وسلم Baghawi in Sharh us Sunnah(Practice of Holy Prophet Muhammad 2
3 Bukhari # 4520, Muslim # 1219, Tirmidhi # 885, Abu Dawud # 1910, Nasa'i # 3009.

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COMMENTARY: While Muzdalifah is within the limits of the Haram, Arafat is outside its
limits. The Quraysh and their henchmen demonstrated their excellence over other people
by observing the wuquf in Muzdalifah. They said that they were the 'people of Allah' and
residents of His Haram so could not observe the wuquf outside the Haram.
Those others than the Quraysh and all the residents of Arab lands stood at Arafat.
However, when Islam eliminated class distinction and tribal classification, it gave the
command that the wuquf should be observed at the Arafat by all. Thus the Quraysh too
were required to make the wuquf there and throw out their obsession.
PROPHET MUHAMMAD'S صلى الله عليه وسلم PRAYER IN MUZDALIFAH GRANTED &
IBLIS DISTRESS
(٢٦٠٣) وَعَنْ عَبَّاسِ بُنِ مِرْدَاسِ آَرَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَعًا لِأُمتِّهِ عَشِيَّةً عَرَفَةً بِالْمَغْفِرَةِ
فَأُجِيْبَ انِى قَدْ غَفَرْتُ لَهُمْ مَاخَلَا الَظَالِمَ فَإِّ أَخِذْ لِلْمَظْلُؤْمِ مِنْهُ قَالَ أَىْ رَتٍّ إِنْ شِئْتَ أَعْطَيْتَ
الْتَظْلُوْمَ مِنَ الْجُنَّةِ وَغَفَرْتَ لِلظَّالِمِ فَلَهُ يُجَبُ عَشِيَّتَهُ فَلَمَّا أَصْبَحَّ بِالْمُزْدَ لِفَةِ أَعَادَ الدُّعَاءِ فَأُجِيْبَ إلى مَاسَأَلَ
قَالَ فَضَحِكَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْ قَالَ تَبَشَّمَ فَقَالَ لَهُ أَبُوْبَكْرٍ وَعُمَرُ بِأَبِ أَنْتَ وَأُتِى إِكَّ
?
هذِهٍ لَسَاعَةٌ مَاكُتْتُ تَضْحَكُ فِيْهَا فَمَا الَّذِى أَضْحَكَّكَ أَضْحَكَ اللّهُ سِنَّكَ قَالَ إِكَّ عَدُوَّاللَّهِ إِبْلِيُس ◌َمَّا
عَلِمَ آَّ اللّهُ عَزَّ وَجَلَّ قَدِاسْتَجَابَ دُعَائِىٌ وَغَفَّرَ لِأُتَمَتِى أَخَذَ القَُّابَ فَجَعَلَ يَحْتُوْهُ عَلَى رَاسِهِ وَيَدْعُوُ بِالْوَيْلِ
وَالُّبُوْرِ فَأَتْكَكُنِي مَارَ أَيْتُ مِنْ جَزْعِهِ - رَوَاءُ ابْنُ مَاجَةَ وَرَوَى الْبَيْهَقِىُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُوُرِ نَخْوَهُ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abbas ibn Mirdas .2603
- made a supplication for his ummah on the evening of Arafah that they be
forgiven. He received an answer, "I have indeed forgiven them but not the
oppressive acts. I shall seize retribution from the oppressor for the oppressed." He
prayed, 'O my Lord, if you wish, you may grant the oppressed the blessing of
paradise (as a recompense) and forgive the oppressor." But he got no answer that
evening. On the morning (following) in Muzdalifah, he repeated the supplication
and was granted what he asked.
The narrator added: Allah's Messenger صلى الله عليه وسلم laughed - or, he said that he
رضى الله عنه and Sayyiduna Umar رضى الله عنه smiled. (seeing that) Sayyiduna Abu Bakr
asked him. "May our parents be ransomed to you This is such a time at the like of
which you have never laughed, so what has made you laugh? May Allah please you
all your life (so that you may laugh always)!" He said "The enemy of Allah, Iblis,
when he learnt that Allah, Mighty and Glorious, has granted my prayer and has
forgiven my mmah, he took some dust and began to pour it on his head, cursing
himself and he called destruction on himself."1
COMMENTARY: We might add a condition to this complete forgiveness for the ummah,
including rights of Allah and even rights of fellow men, that this forgiveness applies to
those people who had made the pilgrimage that year with the Prophet Muhammad la.
1 Ibn Majah # 3013, Musnad Ahmed 4-14.

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, Or, it applies to such people whose Hajj (pilgrimage) is accepted there being no
commission of indecency or sin during their pilgrimage.
Or, it may apply to the oppressor who may have made a sincere repentance but was unable
to give back the usurped right.
Moreover, Divine mercy embraces anyone Allah wishes to forgive. It is as He says:
إِثَّ اللَّهُ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُوْنَ ذَلِكَ لِمَنْ يَّشَآءُ
{Surely Allah shall not forgive that anything be associated with Him and He shall
forgive all besides that to whom He will} (4: 116)
Shah Waliullah Dahlawi رحمه الله said that the Prophet Muhammad's صلى الله عليه وسلم intercession
will include every Muslim, both the righteous and the sinner. Because of it, Allah will raise
the ranks in paradise of the righteous people and He will forgive most of the sinners and
admit them to paradise. Those that remain in hell after that, their punishment will be
softened and the term of punishment will be softened and the term of punishment will be
decreased.
Similarly, Allah's forgiveness will include all Muslims, both righteous and sinners. The
ranks of the righteous will be raised in paradise beyond what they deserve. As for the
sinners, Allah will either forgive them through His mercy and favour and admit them to
paradise, or mitigate the seventy of their punishment which is also a form of forgiveness.
CHAPTER - VI
THE RETURN FROM ARAFAH & AL-MUZDALFAH
SECTION I
بَابُ الدَّفْعِ مِنْ عَرَفَةَ وَالْمُزْدَلِفَةِ
الفَضلُ الْأَوَلُ
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم RETURN FROM ARAFAH
(٢٦٠٤) عَنْ هِشَامِ بُنِ عُرُوَةَ عَنْ آَيْهِ قَالَ سُئِلَ أُسَامَةُ بْنُ زَيْدٍ كَيْفَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ .
يَسِيرُفِيْ حَجَّةِ الْوَدَاءِ حِيْنَ دَفَعَ قَالَ كَانَ يَسِيْرُ الْعَنَقَ فَإِذَا وَجَدَ فْجُوَنُ نَصَ. (متفق عليه)
2604. Sayyiduna Hisham ibn Urwah al us, reported from his father who narrated
that Sayyiduna Usamah ibn Zayd we an +, was asked, "How did Allah's Messenger
proceed while returning on the Farewell Pilgrimage?" He said, "He صلى الله عليه وسلم
proceeded swiftly and when he found a wide path, he made his beast run."1
(٢٦٠٥) وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ دَفَعَ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ عَرَفَةً فَسَمِعَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَرَاءَهُ زَجْرًا شَدِيْدًا وَضَرُبًا لِلْإِبِلِ فَأَشَارَ بِسَوْطِبٍ إِلَيْهِمْ وَقَالَ يَآ آَيُّهَا النَّاسُ عَلَيْكُمْ بِالسَّكِيْنَةِ فَإِّ الْبِرَّ
لَيْسَ بِالإِيضَاءِ ۔ (رواه البخاری)
2605. Sayyiduna Ibn Abbas رضى الله عنه is said to have returned along with the Prophet
Muhammad صلى الله عليه وسلم on the day of Arafah (towards Mina).
(He said that on the way,) the Prophet Muhammad صلى الله عليه وسلم heard behind him an
1 Bukhari # 1666, Muslim # 283-1286, Nasa'i # 3023, Darimi # 1880, Muwatta Maalik # 176 (Hajj),
Musnad Ahmad 5-210.
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uproar and a beating of t he camels. He pointed his whip towards them and said, "O
you people! Observe peace and quit! Piety does not lie in making haste."1
COMMENTARY: It is not piety to just push the animals at a quick pace. Rather, piety is to
perform the deeds of Hajj (pilgrimage) and refrain from the forbidden. While hastening to
do good is commendable, it should not be carried too far into disliked deeds or to
commission of Sin. This explains this hadith (tradition) and the preceding one.
TALBIYAH RECITED TILL RAMI JAMRAH ALAQABAH
(٢٦٠٦) وَعَنْهُ أَثَّ أُسَامَةَ بْنَ زَيْدٍ كَاتَ رِدْفَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِنْ عَرَفَةَ إِلَى الْمُزْدَلِفَةِ ثُّ اَرُدَفَ
الْفَضْلَ مِنَ الْمُزْدَلِفَةِ إِلى مِنَّ فَكِلَاهُ مَا قَالَ لَمْ يَزَّلِ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يُلَتِىْ حَتَّى رَفى جَمْرَةَ الْعَقَبَةِ۔
(متفق عليه)
رضى الله narrated that Sayyiduna Usamah ibn Zayd رضى الله عنه Sayyiduna Ibn Abbas .2606
de was riding behind the Prophet Muhammad صلى الله عليه وسلم on his camel from Arafah
to Muzdalifah. Then he took al-Fadl as his co-rider from Muzdalifah to Mina. Both
of them reported that the Prophet Muhammad صلى الله عليه وسلم did not cease to recite the
talbiyah till he had cast pebbles at the jamratul aqabah.2
TWO SALAH (PRAYER) TOGETHER IN AL-MUZDALIFAH
(٢٦٠٧) وَعَنِ ابْنِ عُمَرَ قَالَ جَمَّعَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَغْرِبَ وَالْعِشَاءَ بَجَمْعٍ كُلَّ وَاحِدَةٍ مِنْهَا بِإِقَامَةٍ
وَلَمْ يُسَبِّحُ بَيْنَهُمَا وَلَّا عَلَى إِثْرِ كُلِّ وَاحِدَةٍ مِنْهُمَا - (رواه البخارى)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Umar .2607
combined the salah (prayer) of maghrib and isha (in Muzdalifah, at the time of
isha). The iqamah was called for each (salah (prayer)). He did not offer any
(optional) salah (prayer) between them or at the end of each of them.3
COMMENTARY: Not offering any optional salah (prayer) between these two salah (prayer)s
does not necessitate that the sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) and witr
salah (prayer) not offered between them.
Previously, the hadith (tradition) of Jabir usd +, in the chapter on the Farewell Pilgrimage
(# 2555) has been narrated on this subject. Mulla Ali Qari als, explained that after the
Prophet Muhammad صلى الله عليه وسلم had offered both maghrib and isha, he also observed the
sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم) of maghrib and isha and the witr. This
is also found in hadith (tradition) (Durr Mukhtar)
Shaykh Aabid Sindhi atus, has recounted the different opinions of the ulama (Scholars)
on this subject and concluded that it is correct that after the salah (prayer) of isha. The
Prophet Muhammad صلى الله عليه وسلم offered the sunnah(Practice of Holy Prophet Muhammad
.and witr (صلى الله عليه وسلم
1 Bukhari # 1671.
2 Bukhari # 1686, 1687, Musilm # 266-1280, Tirmidhi # 919, Nasa'i # 3081, Ibn Majah # 3040, Darimi #
1904, Musnad Ahmad 1-114.
3 Bukhari # 1682, Muslim # 292-1289, Abu Dawud # 1936.

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(٢٦٠٨) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْئُوْرٍ قَالَ مَارَ أَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَى صَلاَةً إِلَّ لِيْقَاتِهَا إِلَّا
صَلَاتَيْنِ صَلَاةَ الْمَغْرِبِ وَالْعِشَاءِ مَجِّمْعٍ وَصَلَّى الْفَجُرَ يَومَئِذٍ قَبْلَ مِيْقَاتِهَا - (متفق عليه)
2608. Sayyiduna Abdullah ibn Mas'ud us a >, asserted that he did not ever see
Allah's Messenger ,så offer a salah (prayer) at an hour other than its proper
hour, except two salah (prayer)s: The salah (prayer)s of maghrib and isha together
and the salah (prayer) of fajr, one day, before its proper hour.1
COMMENTARY: The salah (prayer) of maghrib and isha only are mentioned here, the
maghrib and isha at Muzdalifah, though the Prophet Muhammad yle had combined
the zuhr and asr too at Arafat, advancing the asr ahead of its hour and offering it at the
. hour of zuhr. These were offered during the day and everyone is aware that the Prophet
Muhammad صلى الله عليه وسلم had advanced the asr ahead of its hour, so they are not mentioned
here specifically.
He has offered the salah (prayer) of fajr that day before when light had not spread as get and
it was still dark. It does not mean that the Prophet Muhammad , at had offered the
fajr even before its time had set in because the ulama (Scholars) are unanimous that the
salah (prayer) of fajr is not permitted before its hour begins.
PERMITTED TO SEND WOMEN & CHILDREN FROM MUZDALIFAH
BEFOREHAND
(٢٦٠٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ أَنَا مِمَّنْ قَدَّمَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ الْمُزْدَلِفَةِ فِي ضَعَفَةٍ أَهْلِهِ- (متفق عليه)
2609. Sayyiduna Ibn Abbas s & +, said, "I was among those whom the Prophet
Muhammad صلى الله عليه وسلم had sent ahead (of others) on the night of Muzdalifah being
the weak members of his family."2
COMMENTARY: The 'weak' refer to the women and children. The Prophet Muhammad
gale ano had sent them ahead of others on the tenth Dhul Hijjah to Mina. Sayyiduna Ibn
Abbas رضى الله عنه was among them. The Prophet Muhammad صلى الله عليه وسلم departed for Mina
before sunrise but after the dawn was bright on his riding beast. This is a sunnah(Practice of
Holy Prophet Muhammad(,,ed .). He had sent forward his family so that they might not
feel inconvenienced because of the crowd. It is allowed to do so.
SCHEDULE OF RAMI JIMAR: According to another tradition to follow (# 2601), the
Prophet Muhammad صلى الله عليه وسلم sent them ahead with instructions that they should cast
pebbles at Jamrah aqabah after sunrise. Imam (leader) Abu Hanifah al , abides by this
dictate. However, some traditions say that the Prophet Muhammad صلى الله عليه وسلم sent them
saying only. "Go and pelt pebbles at Jamrah aqabah," there being no provision of sunrise.
So, Imam (leader) Shafi'I al >, and Imam (leader) Ahmad al us, have preferred this
tradition and they hold that the time of rami (pelting pebbles) at jamrah aqabah begins
after midnight.
1 Bukhari # 1682, Muslim # 292.1289. Abu Dawud # 1936.
2 Bukhari # 1678, Muslim # 301-1293, Abu Dawud # 1939, Tirmidhi # 894, Nasa'i # 3032, Musnad
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COLLECTING PEBBLES AT MUZDALIFAH OR ON THE WAY
(٢٦١٠) وَعَنِ الْفَضْلِ بُنِ عَبَّاسٍ وَكَانَ رَدِيْفَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ فِى عَشِيَّةٍ عَرَفَةً وَغَدَاةِ جَمُعٍ
لِلنَّاسِ حِيْنَّ دَفَعُوْا عَلَيْكُمُ بِالسَّكِيْنَةِ وَهُوَ كَافِّ نَاقَتَهُ حَتَّى دَخَلَ مُخَيِّرًا وَهُوَ مِنْ مِنِّى قَالَ عَلَيُّكُمُ بِحِصَى الْخُذُفِ
الَّذِى يُرُفى بِهِ الْجُمْرَةُ وَقَالَ لَمْ يَزَلْ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بُلَتِى حَتّى رَقَى الْجُمُرَةَ- (رواه مسلم)
صلى الله عليه was taken by Allah's Messenger رضى الله عنه Sayyiduna Al-Fadl ibn Abbas .2610
, to ride behind him. He said, "On the evening of Arafah and the morning of Jam
as the pilgrims began to return, he said to them, 'observe a calm attitude.' He
cheeked his she camel till he had entered Muhassir which is a part of Mina when he
said, 'Collect small pebbles to be pelted at the jamrah.' Al-Fadl as an +, added,
"Allah's Messenger صلى الله عليه وسلم did not cease to call the talbiyah till he had pelted
pebbles at the jamrah."1
COMMENTARY: Fadl رضى الله عنه was not with the Prophet Muhammad صلى الله عليه وسلم when he
departed from Arafah for Muzdalifah on the evening of Arafah. However, he was with him
the next day, 10th Dhul Hijjah in the morning, for Mina, as his co-rider.
The Arabic word in the hadith (tradition) (i) truly means small pebbles or date seeds
being thrown with both forefingers after holding them by them. Here, (L) means small
pebbles like grams.
The rule is to gather the pebbles at Muzdalifah before departure from there or on the way
while going, or from wherever one wishes, but not from near the jamrah those that have
been thrown. This is makruh(unbecoming). If any one picks up the used pebbles then
though it is permitted yet it is not preferable. Shamsi als, has said the sharh niqayah that
it is bed to do so.
Opinion differ on how many pebbles may be picked up? Only seven for that day? Or,
seventy of which seven will be used on the first day for pelting on jamrah aqabah and sixty
three to be used on next three days for the three j amrahs.
PROPHET MUHAMMAD صلى الله عليه وسلم SOUNDED HIS IMPENDING DEATH
(٢٦١١) وَعَنْ جَابِرٍ قَالَ أَفَاضَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ جَمْعٍ وَعَلَيْهِ السَّكِيْنَةُ وَأَمَرّ هُمْ بِالسَّكِئُنَّةِ
وَأَوْضَغَ فِي وَادِى مُحَتَّرٍ وَأَمَرَ هُمْ أَنْ يَّرُمُوْا بِمِثْلِ حِفِى الْخَذْفِ وَقَالَ لَعَلِّى لَّا أُرَاكُمْ بَعْدَ عَامِئْ هَذَا ... لَمْ
أَجِدُ هُذَا الْحَدِيْثَ فِي الصَّحِيْحَيْنِ الَّ فِي جَامِعِ التِّرْمِذِيّ مَعَ تَقْدِيٍُ وَتَاخِلُرٍ-
صلى الله عليه وسلم reported that the Prophet Muhammad رضى الله عنه Sayyiduna Jabir .2611
hastened from the jam in a dignified and peaceful manner. He instructed the people
to observe a peaceful attitude, He (urged his she camel and it) moved on swiftly in
Muhassar. He instructed the people to make rami with small pebbles. He disclosed
(to the sahabah) ucan+). "Perhaps, I shall not see you after this my year."2
COMMENTARY: The hadith (tradition) concludes with the Prophet Muhammad's la.
1 Muslim # 268, 1282, Nasa'i # 3055.
2 Tirmidhi # 887, Abu Dawud # 1944, Muslim # 310-1297, Nasa'i # 3021, Ibn Majah # 3023, Musnad
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, words that herald tidings; 'he was in his last year of life and would depart from this
world next year.' They were advised to learn from him. This is why this pilgrimage is
known as the Farewell pilgrimage. During it, he perfectly taught the people the essences of
religion and he bade farewell to his sahabah (Prophet's companions) (sd +, He died next
year, 12 AH, in the month of Rabi ul Awwal.
The compiler of Mishkat points out that this hadith (tradition) has been placed in section I
of the Masabih by its compiler where ahadith (tradition) of Bukhari and Muslim are placed,
but this does not belong to either of them. (However, its concluding words are found in
Muslim # 310.1297)
SECTION II
الفضلُ الثَّانِى
WHEN TO RETURN FROM ARAFAT & TO DEPART FROM MUZDALIFAH
(٢٦١٢) عَنْ مُحَمَّدٍ بُنِ قَيْسِ بْنِ مَخْرَمَةً قَالَ خَطَبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِّ أَهْلَ
الْجَاهِلِيَّةِ كَانُوا يَدُفَعُوْنَ مِنْ عَرَفَةَ حِيْنَ تَكُوُجُ الشَّمْسُ كَّهَا عَمَائِمُ الرِّجَالِ فِي وُجُوهِهِمْ قَبْلَ آَكُ
تَغُرُبَ وَمِنَ الْمُزْدَلِفَةِ بَعْدَ أَنْ تَطْلُعَ الشَّمْسُ حِيْنَّ تَكُوُجُ كَنَّمَا عَمَائِمُ الرِّجَالِ فِى وُجُوهِهِمْ وَإِنَّا لَا
نَدُفَعُ مِنْ عَرَفَةً حَتَّى تَغْرُبَ الشَّمْسُ وَتَدْفَهُ مِنَ الْمُزْدَلِفَةِ قَبْلَ آَنْ تَطْلُعَ الشَّمْسُ هَدْيْنَا مُخَالِفٌ لِهَدُي
عَبْدَةِ الْأَوْثَانٍ وَالشِّرُكِ - رَوَاءُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانِ وَقَالَ خَطَبَنَا وَسَاقَّهُ وَنَخُوَّه.
2612. Sayyiduna Muhammad ibn Qays ibn Makhramah «ca +, narrated that Allah's
Messenger صلى الله عليه وسلم delivered a sermon. He said, "The people of the jahiliyah
used to depart from Arafah when the sun seemed before it set to shine in the faces
of people as though it was men's turban. They departed from Muzdalifah after the
sun rose and seemed to shine in their faces as though it was men's turban. And, we
do not return from Arafah till the sun sets, and we return from Muzdalifah before
the sun rises. Because our ways are opposed to the ways of the idol-worshippers
and the associators."1
COMMENTARY: When the sun has not set fully as yet and half of it is visible it looks like a
turban. The idolaters departed from Arafat at such a time. They went away from
Muzdalifah when the sun was in a similar position at the time of its rising.
RAMI NOT ALLOWED AT NIGHT
(٢٦١٣) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَدَّمَنَا تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ الْمُزْدَلِفَةِ أُغَتْلِمَةَ بَنِى عَبْدِ الْمُطَلِبٍ عَلى
حَمْرَاتٍ فَجَعَلَ يَلْطَمُ أَفْخَاذَفَا وَيَقُوْلُ أُبَيْنِيَّ لَا تَرُمُوا الْجُمْرَةَ حَتّى تَطْلُّعَ الشَّمْسُ- (رواه ابوداود والنسائي وابن ماجة)
2613. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم sent
them, the small boys of the Banu Abdul Muttalib, ahead (of others) on asses, from
Muzdalifah in the night. He patted their things and said, "My little children, (when
you are there) do not cast pebbles at the jamrah till the sun rises."2
COMMENTARY: This hadith (tradition) is evidence that rami is not permitted in the night.
1 Haakim in Mustadrak 2.777 Bayhaqi in Shu'ab u eeman the like of it.
2 Abu Dawud # 1940, Nasa'i # 3064, Ibn Majah # 3025, Musnad Ahmad.

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Imam (leader) Abu Hanifah ucan», and most other scholars abide by this hadith (tradition),
but Imam (leader) Shafi'I àla>, permits rami after midnight.
Moreover, though all the ulama (Scholars) hold that rami is allowed after dawn even before
sunrise. Yet Imam (leader) Abu Hanifah àluz, says that it is permitted with a dislike. He
holds that only after sunrise it is mustahab (desirable).
HADITH IN SUPPORT OF IMAM SHAFI'I &>, EXPLAINED
(٢٦١٤) وَعَنُ عَائِشَةً قَالَتْ أَرْسَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِأُمِّ سَلَّمَةَ لَيْلَةُّ النَّحْرِ فَرَمَتِ الْجُمْرَةَ قَبْلَ
الْفَجْرِ ثُوَّ مَضَتْ فَأَفَاضَتْ وَكَانَ ذُلِكَ الْيَوْمُ الَّذِى يَكُونُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَهَا.
(رواهابوداؤد)
صلى الله عليه وسلم narrated that the prophet Muhammad رضى الله عنها Sayyidah Ayshah .2614
sent Sayyidah Umm Salamah us also, on the night preceding the nahr (sacrifice on
10th Dhul Hijjah. She cast the pebbles at the jamrah before dawn. Then she
hastened and performed the tawaf (ifadah at Makkah, this being fard(compulsory)).
That was the day when Allah's Messenger صلى الله عليه وسلم was with her (that being her
turn with him).1
COMMENTARY: The last portion of the hadith (tradition) indicates why the prophet
Muhammad صلى الله عليه وسلم sent sayyidah Umm Salamah رضى الله عنه to Mina that night, why she
observed the rami in the night and why she performed the tawaf ifadah during the day
while the other wives of the Prophet Muhammad صلى الله عليه وسلم performed the tawaf ifadah in
the next night.
This hadith (tradition) is cited by Imam (leader) Shafi'I ales, in support of his contention that
rami may be made before dawn. Other scholars say that this concession was allowed only to
Sayyidah Umm Salamah s &n+), but the hadith (tradition) (# 2613) of Sayyiduna Ibn Abbas
A.s & +) does not allow rami before fajr to others. It is possible also that fajr refers to salah
(prayer) of fajr (not dawn but the salah (prayer) of morning and Sayyidah Umm Salamah à+,
As may have performed rami before the salah (prayer) of farj and after rise of dawn.
WHEN TO STOP TALBIYAH IN UMRAH
(٢٦١٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ يُلَّتِى المُقِيْمُ أَوِ الْمُعْتَمِرُ حَتَّى تَسْتَلِمَ الْحُجَرَ - رَوَاهُ أَبُوُدَاوُدَ وَقَالَ وَرَوَى
مَوْقُوْفًا عَلَى ابْنِ عَبَّاسِ۔
:
.
2615. Sayyiduna Ibn Abbas usan +, said that the residents of Makkah and those who
perform umrah should call the talbiyah till they make istilam of the hajr aswad.2
COMMENTARY: 'The resident' refers to one who stays in Makkah and performs the
umrah while 'those who perform umrah' refers to non-residents performing umrah.
1 Abu Dawud # 1942.
2 Abu Dawud # 1817.
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SECTION III
اَلْفَضْلُ الثَّالِثُ
THE PROPHET MUHAMMAD صلى الله عليه وسلم USED A RISING BEAST FROM ARAFAT
TO MUZDALIFAH
(٢٦١٦) عَنْ يَعْقُوبَ بُنِ عَاصِمِ بْنِ عُرُوَةَ أَنَّهُ سَمِعَ الشَّرِيْدَ يَقُولُ اَفَتْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَمَا مَشَّتُ قَدَ مَاءُ الْأَرْضَ حَتَّى اَتی جَمْعًا۔(رواه ابوداود)
2616. Sayyiduna Ya'qub ibn Aasim ibn Urwah alu>, said that he heard Sayyiduna
Sharid رضى الله عنه say. "I hastened with Allah's Messenger صلى الله عليه وسلم (while returning
from Arafat). His feet did not touch the ground (to walk) till he arrived at Jami'
(Muzdalifah)."1
COMMENTARY: This does not mean that the Prophet Muhammad صلى الله عليه وسلم never
alighted from his best during the ride between Arafat and Muzdalifah. It is stated in Sahih
al-Bukhari that he had got down (from the beast) and went into a mountain pass to pass
water. Then, he made ablution. On seeing that Sayyiduna Usamah + +, submitted, "Is it
the time for salah (prayer), O Messenger of Allah?" He said, "Salah (prayer) will be offered
ahead." (He meant that it would be offered at Muzdalifah.)
TWO SALAH (PRAYER)S COMBINED AT ARAFAT
(٢٦١٧) وَعَنِ ابْنِ شَهَابٍ قَالَ أَخْبَرَنِ سَالِهْ آَكَّ الْحُجَّاَ بْنَ يُؤْسُفَ عَامَ نَزَّلَ بَابْنِ الزُّبَيْرِ سَأَلَ عَبْدَاللهِ
كَيْفَ نَصْنَهُ فِ الْمَوْقِفِ يَوْمَ عَرَفَةَ فَقَالَ سَالِهٌ إِنْ كُنْتَ تُرِيدُ السُّنَّةَ فَهَجِرُ بِالشَّلَاةِ يَوْمَ عَرَفَةَ فَقَالَ
عَبْدُ اللَّهِ بْنُ عُمَرَ صَدَّقَ إِنَّهُمْ كَانُوا تَجْمَعُوْتَ بَيْنَ الُّهُرِ وَالْعَصْرِ فِىِ السُّنَّةِ فَقُلْتُ لِسَالٍِ أَفَعَلَ ذلِكَ
تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ سَالِهْ وَهَلْ يَتَّبِعُوْنَ ذَلِكَ إِلََّّ سُنََّكـ (رواه البخارى)
2617. Sayyiduna Ibn Shihab alta>, reported that he was informed by Saalim antes,
that Hajj (pilgrimage)aj ibn Yusuf asked Sayyiduna Abdullah, during the year of
(Hajj (pilgrimage)aj) had slain Sayyiduan Ibn Zubayr رضى الله عنه. "How may we
conduct ourselves at the wuquf at Arafah?" Saalim us an >, said, "If you wish to
abide by the sunnah(Practice of Holy Prophet Muhammad صلى الله عليه وسلم), then offer the
(combined zuhr and asr) salah (prayer) early on the day of Arafah." Sayyiduna
Abdullah ibn Umar رضى الله عنه said, "He speaks the truth. They (the sahabah (Prophet's
companions) رضى الله عنهم were used to combine the salah (prayer) of zuhr and asr in
". (صلى الله عليه وسلم keeping with the sunnah(Practice of Holy Prophet Muhammad
Ibn Shihab رحمه الله asked Saalim, "Did Allah's Messenger صلى الله عليه وسلم do that?" Saalim
quipped, "Do they seek any thing but his sunnah(Practice of Holy Prophet
Muhammad صلى الله عليه وسلم) when they do that?"2
COMMENTARY: Anyone who is acquainted with the history of Islam in the least knows well
that Hajj (pilgrimage)aj ibn Yusuf is a compendium of tyranny and barbarism. Part of his
name of Synonymous with 'an oppressor.' He is said to have had one hundred and twenty
1 Musnad Ahmad 4.389.
2 Bukhari # 1662.
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thousand men bound before being killed. He had attacked Makkah at the command of Abdul
Maalik ibn Marwan and had hanged the glorious sahabi, Abdullah ibn Zubayr usd+).
After that, Abdul Maalik ibn Marwan appointed him as amir of the pilgrims with
instructions to emulate Sayyiduna Abdullah ibn Umar us an », in all deeds and saying
about Hajj (pilgrimage). He was to ask him about the rules of Hajj (pilgrimage) and was not
to oppose or contradict him in any affair.
This is why he had asked Sayyiduna Abdullah ibn Umar us an >, the ruling about the
combined salah (prayer)s in Arafat.
CHAPTER - VII
RAMI AL-JIMAR (CASTING PEBBLES AT THE PILLAR)
بَابُ رَمَى الْجِمَارِ
Jimar (plural of jamrah) are small pebbles. Jimar Hajj (pilgrimage) are those small pebbles that
are pelted by the pilgrims at the pillars, These pillars are called jamrat in relation to jimar.
There are three jamrat or pillar on which pebbles are pelted.
(i)
Jamrah as-oola (the first).
(ii)
Jamrah al-Wusta (the middle).
(iii)
Jamrah al-aqabah (the last).
They are situated in Mina. On the edul adha or 10th Dhul Hijjah, pebbles are thrown only at
Jamrah al-aqabah.
Then, on the 11th, 12th and 13th, it is wajib (obligatory) to pelt pebbles on all three jamrat (At a
time seven pebbles are thrown at them.)
SECTION I
الفَضل الآوَلُ
RAMI OF JAMRAH AQABAH WHILE RIDING BEAST
(٢٦١٨) عَنْ جَابِرٍ قَالَ رَأَيْتُ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَرُمِى عَلَى رَاحِلَتِهِ يَوْمَ النَّحْرِ وَيَقُولُ لِتَاخُذُوا
مَنَاسِگگُمْ فَإِنِّى لَا اَدْرِی لَعَلِی لَا آمُ بَعْدَ حَبَّتِیھذہ۔(رواه مسلم)
صلى الله عليه narrated that he saw the Prophet Muhammad رضى الله عنه Sayyiduna Jabir .2618
, cast pebbles on the day of sacrifice, seated on his riding beast. And, he said,
"Learn your rites (of Hajj (pilgrimage) from me), for, I cannot say that I shall
perform Hajj (pilgrimage) after this Hajj (pilgrimage) of mine."1
COMMENTARY: Imam (leader) Shafi'I ales, said that if anyone comes to Mina on foot, then
he should cast pebbles at jimrah aqabah while on foot. Then, on the 11th and 12th he should
cast pebbles on all three jamrat. On the 13th, he should cast pebbles riding on a beast.
It is stated in the Hidayah the well known book of the Hanafi fiqh that if a rami is followed
by another rami like jamrah al-oola and jamrah al-Wusta, then it is better to make this rami
on foot, because after this rami there is some standing and invocating blessing on the
Prophet Muhammad ,lào and making supplication, etc: Hence, when one is on foot
he can be more humble and submissive.
As for the practice of the Prophet Muhammad , do, the gist of whatever is taught in
the ahadith (tradition) is that he made the rami of jamrah aqabah on the day of sacrifice
1 Muslim # 31`0-1297, Abu Dawud # 1970.

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seated on a riding beast. He made the rami of the other days on foot.
NUMBER OF PEBBLES & HOW TO THROW THEM
(٢٦١٩) وَعَنْهُ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَقَى الْجُمْرَةَ بِمِثْلٍ حَصَى الْخُذَّفِ - (رواه مسلم)
صلى الله عليه وسلم narrated that he saw Allah's Messenger رضى الله عنه Sayyiduna Jabir .2619
throw small pebble at the jamrah like al-Khadhaf (taking pebble in thumb and
finger and throwing it).1
COMMENTARY: There are many ways suggested for casting pebbles at the pillars. One is to
hold them with the forefinger and thumb and sling. This is the more correct and easy manner.
TIME OF MAKING RAMI JIMAR
(٢٦٢٠) وَعَنْهُ قَالَ رَفى تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجُمْرَةَ يَوْمَ النَّحْرِ ضُعَى وَآَمَا بَعْدَ ذُلِكَ فَإِذَا زَالَتِ
الشَّمْسُ- (متفق عليه)
2620. Sayyiduna Jabir رضى الله عنه reported that Allah's Messenger صلى الله عليه وسلم cast
pebbles at this jamrah on the day of sacrifice at the time of duha (which is
forenoon). As for after that, (he cast them) when the sun had passed the meridian.2
COMMENTARY: Duha is the portion of the day from sunrise to before the declination of
the sun. The words 'after that' refer to the days of tashriq which are the 11th 12th and 13th.
On these days the Prophet Muhammad صلى الله عليه وسلم made rami after zawal (or the
declination of the sun).
Ibn Hammam als, said that on the 11th and 12th, rami is made after zawal as per this
hadith (tradition). If anyone decides after thsat to go to Makkah, then he may go before
dawn of the 13th. But, if he wishes to go after dawn then he will have to make rami of that
day, as a wajib (obligatory). He cannot proceed to Makkah without doing rami jimar though
doing it before zawal of 13th is allowed to him.
If anyone does not throw the pebbles on the pillars but simply drops them on them, then
that suffices though it is not a like thing to do. As against this if any one merely places the
pebbles on the pillars, then that is not enough.
TAKBIR AT THE TIME OF RAMI JIMAR
(٢٦٢١) وَعَنْ عَبْدِ اللَّهِ بُنِ مَسْعُوْدٍ أَنَّهُ انْتَهِى إِلَى الْجُمُرَةِ الْكُبْرِى فَجَعَلَ الْبَيْتَ عَنْ يَسَارِهِ وَمِنَّى عَنْ زِمِينِه
وَرَفَى بِسَبْعِ حَضِيَّاتٍ يُكَبِّرُ مَةَ كُلِّ حَصَاةٍ ثُمَّ قَالَ هُكَذَا رَقَى الَّذِى أُنْزِلَتْ عَلَيْهِ سُوْرَةُ الْبَقَرَةِ - (متفق عليه)
2621. Sayyiduna Abdullah ibn Mas'ud us an (+) is known to have come to al-
Jamrah al-Kubra (which is al-jamrah al-aqabah). He stood with the house to his
left and Mina to his right and he threw seven pebbles, calling Allahu Akbar (the
takbir) at each throw. Then, he said, "This is how he threw to whom surah al-
Baqarah was revealed."3
1 Muslim # 343-1299.
2 Bukhari, Muslim 314-1299, Abu Dawud # 197i, Tirmidhi # 895, Nasa'i # 2063, Ibn Majah # 3053,
Darimi # 1896, Musnad Ahmad 3-319.
3 Bukhati # 1749, Muslim # 1305-1296, Abu Dawud # 1974, Tirmidhi # 902, Nasa'i # 3072, Ibn Majah
# 3030, Musnad Ahmad 1-458.

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COMMENTARY: While Sayyiduna Ibn Mas'ud As an , stood at jamrah aqabah with the
Ka'balı to his left and Mina to his right, it is mustahab (desirable) to stand at other jamarat
with one's face towards the qiblah.
Seven pebbles are cast at each of the jamarat and at each the takbir is called. According to a
version in Bayhaqi, the prophet Muhammad , à - called the takbir at the threw of
each pebble in this manner:
اللُّهُ أَكْبُرُ اَللَّهُ أَكْبِرُ اَللَّهُتَّ اجْعَلُهُ حَجَّا قَبْرُؤُرًا وَذَنْبًّا تَخْفُورًا وَعَمَلًا تَشْكُوْرًا
Of course, the entire Quran was revealed to the Prophet Muhammad صلى الله عليه وسلم but here
he is remembered with surah al-Baqarah. This is because this surah mentions the
commands and rules of Hajj (pilgrimage).
WAJIB (OBLIGATORY) TO CAST SEVEN PEBBLES AT THE JAMRAT
(٢٦٢٢) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ الْإِسْتِجْمَارُ تَوْ وَرَفِى الْجِمَارِ تَوْ وَالشَّعْىُ بَيْنَ
الشَّفَا وَالْمَرُوَةِ تَوْ وَالَّوَافُ تَوْ وَإِذَا اسْتَجُمَرَ أَحَدُكُمْ فَلْيَسْتَجُمِرُ بِتَوٍ - (رواه مسلم)
2622. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Abstersion (or istinja or cleaning oneself after relieving oneself) is with an odd
number (of lumps of clay, three). Throwing pebbles at the jamrat is with an odd
number (seven). The Sa'I or running between as-Safa and al-Marwah is with an odd
number (seven) the tawaf or circumambulation (of the House) is with an odd
number (seven). And when one of you wishes, he may fumigate himself with aloes
wood an odd number of times (three, five or seven)." (This last is translated by A H
Sidiqi in Sahih Muslim as 'Whenever any one of you is required to use stones (to
clean the private parts) he should use odd number of stones (three, five or seven).1
COMMENTARY: It is wajib (obligatory) to throw seven pebbles at each of the jamarat
(pillars). T o make seven rounds of Sa'I is also wajib (obligatory) And, most of the ulama
(Scholars) say that seven rounds of the Ka'bah for one tawaf are fard(compulsory), but the
Hanafis hold that four rounds are fard(compulsory) and the remaining are wajib (obligatory).
SECTION II
الفضل الثانى
RAMI JIMAR ON A RIDING BEAST
(٢٦٢٣) وَعَنْ قُدَامَةَ ابْنِ عَبْدِ اللّهِ بْنِ عَقَارٍ قَالَ رَأَيْتُ النَّبِيِّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ يَرْبِى الْجُمْرَةَ يَوْمَ النَّحُرِ عَلى
نَاقَةٍ صَهْبَاءَ لَيْسَ ضَرُبْقِ لَّا طَرُدْ وَلَيْسَ قِيْلُ إِلَيْكَ إِلَيْكَ - (رواه الشافعى والترمذي والنسائي وابن ماجة والدارمى)
2623. Sayyiduna Qudamah ibn Abdullah ibn Ammar us à +, narrated that he saw
the Prophet Muhammad صلى الله عليه وسلم throw pebbles at the jamrah on the day of
sacrifice riding a redish she camel. There was no striking, no pushing, and no
shouting, 'Aside aside!'2
COMMENTARY: Sahba is a white she camel with a reddish tinge. Its hair are red at the
trims but white at the roots.
The Prophet Muhammad (,,le ano was not like a ruler preceded by escorts and guard .
1 Muslim # 315-1300.
2 Tirmidhi # 904, Nasa'i # 3062, Ibn Majah # 3035, Darimi # 1901, Musnad Ahmad 3-412, 413.
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clearing the way as the ruler have. (see hadith (tradition) # 25583)
SA'I & RAMI JIMAR ARE FORMS OF DHIKR
(٢٦٢٤) وَعَنْ عَائِشَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا جُمِلَ رَفِى الْجِمَارِ وَالسَّعْيُ بَيْنَ الشَّفَا وَالْمَرْوَةِ
لإقَامَةِ ذِكْرِ اللَّهِ رَوَاءُ التِّزْ مِذِىُّ وَالدَّارِيُّ وَقَالَ القِّزْمِذُِّ هُذَا حَدِيثٌ حَسَنٌ صَحِيُْ۔
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنها Sayyidah Ayshah .2624
said. "The throwing of pebbles at the jamarat and the rounds between as-Safa and
al-Marwah are prescribed only to establish remembrance of Allah."1
COMMENTARY: On their faces, these things do not give an impression of worship of
Allah. Hence, the hadith (tradition) makes it clear that they are imposed that Allah may be
remembered. It is a sunnah(Practice of Holy Prophet Muhammad (,,là .) to call the takbir
at each throw and to make supplication during Sa'I as stated previously.
NO ONE HAS A PLACE RESERVED FOR HIM IN MINA
(٢٦٢٥) وَعَنْهَا قَالَتْ قُلْنَا يَا رَسُوْلَ اللَّهِ أَلَا نَبْنِيْ لَكَ بِنَاءٌ يَظِلُّكَ بِمِنَى قَالَ لَا مِنَّى مُتَاتُ مَنْ سَبَقَ- (رواه
الترمذى وابن ماجة والدارمى)
2625. Sayyidah Ayshah ts a +, narrated that they asked, "O Messenger of Allah,
shall we not build for you a shade in Mina?" He said. "No, Mina is a resting place
for the camels of those who arrive (here first."2
COMMENTARY: The Prophet Muhammad ,,le ando made it amply clear that distinction in
Mina depends on arriving here before others. There is no question of building a resting place or
setting aside a site. Whoever arrives here and occupies a place, he deserves that place.
SECTION III
الفَصلُ الثَّالِثُ
(٢٦٢٦) عَنُ نَافِعٍ قَالَ إِثّ ابْنَ عُمَرَ كَانَ يَقِفُّ عِنْدَ الْجُمْرَ تَيْنِ الْأُوْلَيْنِ وَقُوْفًّا طَوِيْلًا يُكَيِّرُ اللَّهُوَيُسَبِّحُه
وَيَحْمَدُهُ وَيَدْعُو اللّهَ وَلَا يَقِفُ عِنْدَ جَمْرَةِ الْعَقَبَةِ- (رواه مالك)
2626. Sayyiduna Nafi رحمه الله narrated that Sayyiduna Ibn Umar رضى الله عنه used to stand
for a long time near the first two jamrat. He would extol Allah, glorify Him and
praise Him. And, he would (raise hands to) make supplication to Allah. But, he did
not stand at Jamrah aqabah.3
COMMENTARY: The first two jamrat are jamrah oola and jamrah wusta. Ibn Umar usan»,
would cast pebbles at each of them and engage himself in prayer and dhikr. It is masnun to
do so. The ulama (Scholars) say that one must stand at these for so long as takes to recite
surah al-Baqarah. Some men of Allah are known to have stood here so long that they had
swelling on their feet.
He did not stand at Jamrah aqabah on the day of sacrifice to make supplication atter casting
pebbles at it, nor on other days. But, it does not necessitate giving up supplication altogether.
Later on, in the chapter XI we shall find the hadith (tradition) (# 2661) in which Ibn Umar
1 Abu Dawud # 1888, Tirmidhi # 903, Musnad Ahmad 6-139, Darimi # 1853.
2 Abu Dawud # 2019, Ibn Majah # 3007, Darimi # 1937, Musnad Ahmad.
3 Muwatta Maalik # 212 (Hajj)

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.do it صلى الله عليه وسلم affirms that he observed Allah's Messenger رضى الله عنه
CHAPTER - VIII
AL-HADYI (OR AL-HADI)THE SACRIFICIAL ANIMAL
بَاب الھَدي
The word is (sas) (hadyi). (It is generally spelt hadi). It is the word for the animals that are
slaughtered in the Haram to seek reward. They may be sheep, goat, ram, lamb, cow, ox,
buffalo or camel.
As for age and other conditions, the same apply as are prescribed for animals of sacrifice.
While sheep and small animals of it kind are eligible for sacrifice at all times, yet they are not
allowed when atoning and offering a penalty for observing tawaf Ziyarah in a sexually
defiled state or while menstruating, or for having a sexual intercourse after wuquf of Arafat
but before shaving head. In such cases, a badah which is a camel or cow must be sacrificed.
There are two kinds of hadyi.
(i)
Wajib (obligatory)
(ii)
Optional
There are many kinds of hadyi wajib (obligatory); hadyi qiran, hadyi tammatu hady jinayat,
hadyi nadhar (vow) and hadyi ihsar.
The reason why it is called hadyi is that a person presents the sacrificial animal as a hadyah (gift)
to Allah. He hopes to gain nearness to Allah because of it. Hence, this animal is called hdyi.
SECTION I
الفَضْلُ الْأَوَّلُ
MARKING & GARLANDING
(٢٦٢٧) عَنِ ابْنِ عَبَّاسٍ قَالَ صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الُّهْرَ بِذِى الْحُلَيْفَةِ ثُمَّ دَمًا بِنَّا قَتِهِ
فَأَشْعَرَهَا فِي صَفْحَةٍ سِنَا مِهَا الْأَيُّمَنِ وَسَلَتِ الدَّمَ عَنْهَا وَقَلَّدَ هَا نَعْلَيْنِ ثُمَّ رَكِبَ رَاحِلَتَهُ فَلَمَّا اسْتَوَتُ په
عَلَى الْبَيْدَاءِ أَهَلَّ بِالْحُجِّ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2627
offered the salah (prayer) of zuhr at Dhul Hulayfah. Then he called for his female
camel (that was to be sacrificed) and branded (or marked) it on the right side of ils
hump and wiped off the blood from it. Then, he garlanded it with two sandals.
After that, he mounted his riding beast and when it stood with him at Bayda he
called aloud the talbiyah for Hajj (pilgrimage).1
COMMENTARY: Let us first see what (,tett) (branding, marking) and (la) (garlanding) are?
The animal that a pilgrim takes along is hadyi. A wound is inflicted on its side. This is
called (just) or ashar. A garland of shoe or bones etc. is put in its neck and it is called (+lar)
taqlid. Both these things are done to distinguish the animal as hadyi.
When the Prophet Muhammad صلى الله عليه وسلم set out from. Madinah to perform the Hajj
(pilgrimage), he offered salah (prayer) at Dhul Hulayfah, the miqat for Madinah. Then he
took his she-camel chosen as sacrifice. He marked it and wiped off the blood oozing
1 Muslim # 205-1243, Abu Dawud # 1252, Tirmidhi # 907, Nasa'i # 2774, Darimi # 1912, Musnad
Ahmad 1-216.
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1
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