Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

From this we also learn that the supplication at Safa and Marwah is made at the beginning of each circuit, not at its end; and that there is no supplication at Marwah at the end of the final circuit, because the sa‘i has ended. Rather, the supplication is made at the beginning of the circuit, just as the takbir in tawaf is said at the beginning of the circuit. Accordingly, when one finishes the sa‘i at Marwah, he departs; and when he finishes the tawaf at the Stone, he departs. There is no need to kiss it, touch it, or gesture toward it. The answer by which we may establish this without leaving room for objection is to say: This is how the Prophet, peace and blessings be upon him, acted.

He does this on every day of the Days of Tashriq, after the sun has passed its zenith, facing the qiblah and observing the proper order. If he stones all of them on the third day, it suffices for him. He observes their order through his intention; but if he delays it beyond its time, or does not stay overnight at Mina, then he must offer a sacrificial expiation.

His statement, “He does this on every day of the Days of Tashriq after the sun has passed its zenith,” means that he stones the three pillars, as described, on each of the Days of Tashriq. These are the three days after Eid. They are called the Days of Tashriq because people would spread out the meat during them—that is, lay it out when the sun rose, so that the sun would shine upon it and it would dry without spoiling. It is also said that they are called the Days of Tashrih because people would cut up the meat during them.

His statement, “after the sun has passed its zenith,” means after the sun passes the meridian, which occurs at midday. Accordingly, the time for stoning extends from the sun’s passing its zenith until sunset. Stoning before the sun has passed its zenith is not valid, nor is it valid after sunset, because that falls outside the day. The evidence that it is not valid before the sun has passed its zenith is as follows:

First: the Prophet, peace and blessings be upon him, “stoned after the sun had passed its zenith” (1), and he said, “Learn your rites of Hajj from me” (2).

(1) Previously cited on p. 326. (2) Previously cited on p. 240.
وبه نعرف أيضاً أن الدعاء على الصفا والمروة يكون في ابتداء الأشواط لا في انتهائها، وأن آخر شوط على المروة ليس فيه دعاء؛ لأنه انتهى السعي، وإنما يكون الدعاء في مقدمة الشوط كما كان التكبير أيضاً في الطواف في مقدمة الشوط، وعليه فإذا انتهى من السعي عند المروة ينصرف، وإذا انتهى من الطواف عند الحجر ينصرف، ولا حاجة إلى التقبيل، أو الاستلام، أو الإشارة، والذي نعلل به دون أن يعترض معترض أن نقول هكذا فعل النبي ﷺ. يَفْعَلُ هَذَا فِي كُلِّ يَوْمٍ مِنْ أَيَّامِ التَّشرِيقِ بَعْدَ الزَّوَالِ مُسْتَقْبِلَ القِبْلَةِ مُرَتِّباً فَإِن رَمَاهُ كُلَّهُ فِي الثَّالثِ أجْزَأه، وَيُرتِّبهُ بِنِيَّتِهِ فَإِن أخَّرَهُ عَنْهُ، أَوْ لَمْ يَبِتْ بِهَا، فَعَلَيهِ دَمٌ. قوله: «يفعل هذا في كل يوم من أيام التشريق بعد الزوال» يفعل هذا، أي: رمي الجمرات الثلاث، على ما وصف في كل يوم من أيام التشريق، وهي ثلاثة أيام بعد العيد سميت أيام التشريق لأن الناس يشرقون فيها اللحم أي ينشرونه إذا طلعت الشمس، فتشرق عليه الشمس وييبس ولا يُعفِّن، وقيل: إنها تسمَّى أيام التشريح أيضاً؛ لأن الناس يشرحون فيها اللحم. قوله: «بعد الزوال»، أي زوال الشمس ويكون الزوال عند منتصف النهار، وعليه يكون وقت الرمي من زوال الشمس إلى غروبها، فلا يجزئ الرمي قبل الزوال، ولا يجزئ بعد الغروب؛ لأن ذلك خارج عن اليوم، والدليل على أنه لا يجزئ قبل الزوال ما يلي: أولاً: أن النبي ﷺ: «رمى بعد الزوال» (١)، وقال: «لتأخذوا عني مناسككم» (٢).
(١) سبق تخريجه ص (٣٢٦). (٢) سبق تخريجه ص (٢٤٠).

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