the Marwānids during the two Eid prayers. Likewise, drawing an analogy between the Prophet’s chamber and similar graves of the prophets, on the one hand, and the House of Allah, on the other, with regard to touching, kissing, and the like, is among the analogies resembling that of those about whom Allah relates that they said: “Trade is only like usury” [al-Baqarah: 275] [al-Baqarah: 275].

[THE TALBIYAH]

The hadith jurists—such as al-Shāfiʿī, Ahmad, and others—together with the jurists of Kufa, followed the position held by the majority of the Companions and the early generations, based on the talbiyah of the Messenger of Allah (peace and blessings be upon him). It is firmly established that he continued reciting the talbiyah until he cast the stones at the Pillar of al-ʿAqabah.

A group from the early generations—including Companions, Successors, and scholars of Medina such as Mālik—held that the talbiyah ceases upon reaching the standing place at Arafat. They reasoned that it is a response to a summons, and therefore ceases upon reaching the destination. Yet it is the Sunnah of the Messenger of Allah (peace and blessings be upon him) that must be followed.

As for the rationale, although one who reaches Arafat has arrived at that standing place, he is thereafter summoned to another standing place, namely Muzdalifah. Once he has completed the standing at Muzdalifah, he is summoned to the Pillar. When he begins casting the stones, the summons has come to an end, and no place remains to which he is summoned while in the state of ihrām. This is because shaving and sacrificing may be performed wherever he wishes within the Sacred Precinct, while the tawāf of ifādah takes place after the first release from ihrām.

For this reason, they also followed what is established from the Prophet (peace and blessings be upon him): that during ʿumrah he continued reciting the talbiyah until he touched the Black Stone, although Ibn ʿUmar and those among the people of Medina who followed him