Zād al-Maʿād - Ibn al-Qayyim - (2/312)

Thus, Minā lies within the Sacred Precinct and is a ritual site; Muhassir lies within the Sacred Precinct but is not a ritual site; Muzdalifah lies within the Sacred Precinct and is a ritual site; and ‘Uranah is not a ritual site and lies outside the Sacred Precinct. ‘Arafah lies outside the Sacred Precinct and is a ritual site (1).

He followed the middle route between the two roads (2), which leads to the largest jamrah (stoning site), until (3) he reached Minā. He then came to Jamrat al-‘Aqabah and stopped at the bottom of the valley, with the Sacred House to his left and Minā to his right. Facing the jamrah while on his mount, he threw the pebbles at it after sunrise, remaining mounted and throwing them one by one, proclaiming Allah’s greatness with each pebble. At that point, he stopped reciting the talbiyah (pilgrimage invocation).

Throughout that journey, he continued reciting the talbiyah until he began throwing the pebbles. Bilāl and Usāmah were with him as he did so: one held his she-camel’s halter, while the other shaded him from the heat with a cloth (4). This provides evidence that a pilgrim in the state of ihram may use a camel litter or the like for shade, if this incident of shading him took place on the Day of Sacrifice (5). If, however, it occurred afterward, during the days at Minā, it provides no evidence for that conclusion. The hadith does not specify when it occurred (6). Allah knows best (7).

(1) “Wa-mash‘ar (and a ritual site)” is absent from sād. (2) “Wa-hiya min al-hill … al-tarīqayn (and it lies outside the Sacred Precinct … the two roads)” is omitted in qāf owing to a scribal eye-skip. (3) Sād and jīm read: “hīna (when).” (4) Reported by Muslim (1298/312), from Umm al-Husayn, may Allah be pleased with her. (5) The printed edition adds after this: “thābitah (established).” This is absent from the manuscripts. (6) Jīm reads: “kāna (it was).” (7) Jīm reads: “al-musta‘ān (the One whose help is sought).”

فمنًى: من الحرم وهي مَشعرٌ، ومحسِّرٌ: من الحرم وليس بمشعرٍ، ومزدلفة: حرمٌ ومشعرٌ، وعُرَنة ليست مشعرًا، وهي من الحلِّ. وعرفة: حلٌّ ومشعرٌ (١). وسلك الطَّريقَ الوسطى بين الطَّريقين (٢)، وهي الَّتي تخرج على الجمرة الكبرى، حتَّى (٣) أتى منًى، فأتى جمرة العقبة، فوقف في أسفل الوادي، وجعل البيت عن يساره، ومنًى عن يمينه، واستقبل الجمرة وهو على راحلته، فرماها راكبًا بعد طلوع الشَّمس، واحدةً بعد واحدةٍ، يكبِّر مع كلِّ حصاةٍ، وحينئذٍ قطع التَّلبية. وكان في مسيره ذلك يلبِّي حتَّى شرعَ في الرَّمي، ورمى وبلالٌ وأسامة معه، أحدهما آخذٌ بخطام ناقته، والآخر يُظِلُّه بثوبٍ من الحرِّ (٤). وفي هذا دليلٌ على جواز استظلال المحرم بالمَحْمِل ونحوه، إن كانت قصَّة هذا الإظلال يوم النَّحر (٥)، وإن كانت بعده في أيَّام منًى فلا حجَّة فيها، وليس في الحديث بيانٌ في أيِّ زمنٍ كانت (٦). فالله أعلم (٧).

(١) «ومشعر» ليست في ص. (٢) «وهي من الحل ... الطريقين» ساقطة من ق بسبب انتقال النظر. (٣) ص، ج: «حين». (٤) رواه مسلم (١٢٩٨/ ٣١٢) من حديث أم الحصين ﵁ . (٥) بعدها في المطبوع: «ثابتة». وليست في النسخ. (٦) ج: «كان». (٧) ج: «المستعان».