stoning it before the sun’s zenith, as is confirmed by the ḥadīth.
93 – Once he has finished stoning the Jamrah, everything becomes lawful to him except relations with women. Even if he has not yet slaughtered his sacrifice or shaved his head, he may put on his ordinary clothes and apply perfume.
94 – However, he must perform the ṭawāf al-ifāḍah on that same day if he wishes to keep the partial release just mentioned. Otherwise, if night falls and he has not yet made the ṭawāf, he re-enters the state of iḥrām as he was before the stoning; he must remove his clothes and put the two iḥrām garments back on. This is because the Prophet ﷺ said:
“This is a day on which you have been granted a concession: once you have stoned the Jamrah, everything that had been forbidden to you becomes lawful except women. But if evening overtakes you before you have circumambulated this House, you revert to the state of iḥrām, just as you were before you stoned the Jamrah, until you have gone round it.”¹
(1) The hadith is authentic; a number of authorities, among them Imam Ibn al-Qayyim, have judged it sound, as I explained in Sahih Abi Dawud, no. 1745. When some respected scholars first saw this hadith—before the treatise became widely circulated—they regarded it as odd, and some even hastened to declare it weak, exactly as I myself had done in certain earlier writings, basing that verdict on the chain found in Abu Dawud. Although Ibn al-Qayyim had already graded that chain reliable in al-Tahdhib, and Ibn Hajar had tacitly endorsed it in al-Talkhis by remaining silent about it, I later uncovered additional chains that decisively remove any weakness and elevate the report to the level of sahih. These chains appear in a work not commonly available, Imam al-Tahawi’s Sharh Maani al-Athar, and had therefore escaped their notice just as they had once escaped mine; hence their initial reaction of treating the hadith as strange or weak. Their stance was further reinforced by encountering the statement of a scholar who said, “I know of no jurist who has acted upon it.” Such a negative claim, however, does not amount to knowledge, for it is well established among scholars that being unaware of something does not prove its non-existence. Accordingly, once a hadith of the Messenger of Allah is confirmed to be authentic—and this one is explicit—one must hasten to act upon it without waiting to ascertain the scholars’ positions, as Imam al-Shafi‘i declared:
“The report is to be accepted the moment its authenticity is confirmed, even if none of the imams have yet put it into practice; for the hadith of the Messenger of Allah stands on its own, and nothing else may be followed after it.”
I say: The hadith of the Messenger of Allah is far too exalted to need the jurists’ practice as corroboration, for it