2072 — “Whenever he stoned the jamarāt (stone-pelting sites), he would walk to them, both going and returning.”

Al-Tirmidhī transmitted it (1/170). He said: Yūsuf ibn ʿĪsā narrated to us; Ibn Numayr narrated to us, from ʿUbayd Allāh, from Nāfiʿ, from Ibn ʿUmar, that the Prophet, peace and blessings be upon him, would... He said: “This is a good, authentic hadith.” I say: Its chain is authentic according to the criteria of al-Bukhārī and Muslim.

Note: Al-Tirmidhī said after the hadith: “This is the practice held by most scholars. Some of them held that one should ride on the Day of Sacrifice and walk on the days after the Day of Sacrifice.” Abū ʿĪsā said: “It seems that those who held this only intended to follow the Prophet, peace and blessings be upon him, in his practice, for it has only been narrated of the Prophet, peace and blessings be upon him, that he rode on the Day of Sacrifice when he went to stone the jamarāt; and on the Day of Sacrifice, one stones only Jamrat al-ʿAqabah.”

I say: His stoning of Jamrat al-ʿAqabah while riding is mentioned in Jābir’s lengthy hadith on “The Prophet’s Pilgrimage,” as transmitted by Muslim and others (p. 82, second edition). Therefore, Ibn ʿUmar’s hadith should be understood as referring to the jamarāt on days other than the Day of Sacrifice, thereby reconciling it with Jābir’s hadith. And Allah knows best.

I then found support for this in a narration of ʿAbd Allāh ibn ʿUmar, from Nāfiʿ, worded: “Ibn ʿUmar would come to the jamarāt during the three days after the Day of Sacrifice, walking both to and from them, and would report that the Prophet, peace and blessings be upon him, did likewise.” Abū Dāwūd transmitted it (1969), as did Aḥmad (2/156). In another version recorded by him (2/114 and 138): “Ibn ʿUmar would stone Jamrat al-ʿAqabah from his mount on the Day of Sacrifice, but thereafter he would come to the remaining ones only on foot, both going and returning; and he maintained that the Prophet, peace and blessings be upon him, would come to them only on foot, both going and returning.” Its narrators are trustworthy and are narrators of al-Bukhārī and Muslim, except for ʿAbd Allāh ibn ʿUmar—the elder brother of ʿUbayd Allāh ibn ʿUmar.