the Jamarat. They are called “numbered” because they are few in number, as in His saying: “a few dirhams” (Joseph 12:20). The well-known days are the first ten days of Dhu al-Hijjah, the last of them being the Day of Sacrifice. This is the view of most scholars. It is also reported from Ibn Abbas that the well-known days are the Day of Sacrifice and the two days following it, while the numbered days are the Days of Tashriq. Ali said: “The well-known days are the Day of Sacrifice and the three days after it.” Ata reported from Ibn Abbas that the well-known days are the Day of Arafah, the Day of Sacrifice, and the Days of Tashriq. Muhammad ibn Kab said: “They are one and the same: the Days of Tashriq.” It is reported from Nubayshah al-Hudhali that the Messenger of Allah, peace and blessings be upon him, said: “The Days of Tashriq are days of eating, drinking, and the remembrance of Allah.” (1)

Among the forms of remembrance during the Days of Tashriq is the takbir. The scholars differed concerning it. It is reported that Umar and Abdullah ibn Umar would recite the takbir at Mina during those days after the prayers, while seated in gatherings, on their bedding, in their tents, and along the road; and the people would recite the takbir along with their takbir, taking this verse as their evidence. Reciting the takbir after the prayers is prescribed during these days for both pilgrims and non-pilgrims according to the majority of scholars, though they differed over its duration.

One group held that the takbir begins after the dawn prayer on the Day of Arafah and ends after the afternoon prayer on the last of the Days of Tashriq. This is reported from Ali, may Allah be pleased with him; it was also the view of Makhul, and Abu Yusuf adopted it. Another group held that it begins after the dawn prayer on the Day of Arafah and ends after the afternoon prayer on the Day of Sacrifice. This is reported from Ibn Masud, may Allah be pleased with him, and was the view of Abu Hanifah. A third group held that it begins after the noon prayer on the Day of Sacrifice and ends after the dawn prayer on the last of the Days of Tashriq. This is reported from Ibn Abbas, and it was the view of Malik and al-Shafii. Al-Shafii said: “The people in this matter follow the pilgrims, whose remembrance before this time is the talbiyah, the pilgrimage invocation; they begin the takbir on the Day of Sacrifice from the noon prayer.”

As for the wording of the takbir, Said ibn Jubayr and al-Hasan would say: “Allah is the Greatest, Allah is the Greatest, Allah is the Greatest,” three times consecutively. This was the view of the scholars of Madinah, and al-Shafii adopted it. He said, “Whatever additional remembrance of Allah is made is good.” According to the scholars of Iraq, it is said twice. This is reported from Ibn Masud.

His saying, exalted is He, “Whoever hastens his departure in two days incurs no sin” means that a pilgrim who departs on the second day of the Days of Tashriq incurs no sin. This is because the pilgrim must spend the first and second nights of the Days of Tashriq at Mina, and each day, after the sun has passed its zenith, throw twenty-one pebbles: seven pebbles at each Jamarah. A concession was granted to camel-herders and those responsible for providing water to the pilgrims, allowing them to forgo the overnight stay. (2)

Then, whoever has stoned the Jamarat on the second day of the Days of Tashriq and wishes to depart may forgo staying the third night and the stoning on its day; that is permissible for him, according to His saying, exalted is He: “Whoever hastens his departure in two days incurs no sin.” But whoever does not depart before the sun sets must remain overnight, until he stones the Jamarat on the third day and then departs. His saying, exalted is He, “And whoever delays incurs no sin”