صحيح البخاري
Bukhari
كتاب الحجThe Book of Hajj
بَابُ النُّزُولِ بَيْنَ عَرَفَةَ وَجَمْعٍ:Chapter. To dismount between Arafat and Jam (i.e., Al-Muzdalifa) (because of a necessity).
Hadith 1670
اُردوEn
قَالَ كُرَيْبٌ : فَأَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ الْفَضْلِ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَزَلْ يُلَبِّي حَتَّى بَلَغَ الْجَمْرَةَ .
(A sub-narrator) said that `Abdullah bin `Abbas narrated from Al-Fadl, "Allah's Apostle (p.b.u.h) kept on reciting Talbiya (during the journey) till he reached the Jamra." (Jamrat-Al-`Aqaba).
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
A light ablution (wudu) means that each limb of ablution was washed once, or that little water was used.
From this hadith, it is also derived that seeking assistance from another person while performing ablution is permissible. Furthermore, this hadith also makes clear the ruling that when a pilgrim (haji) reaches Jamrat al-‘Aqabah for the ritual stoning (rami al-jimar), he should cease reciting the talbiyah from that point onward.
A light ablution (wudu) means that each limb of ablution was washed once, or that little water was used.
From this hadith, it is also derived that seeking assistance from another person while performing ablution is permissible. Furthermore, this hadith also makes clear the ruling that when a pilgrim (haji) reaches Jamrat al-‘Aqabah for the ritual stoning (rami al-jimar), he should cease reciting the talbiyah from that point onward.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1670
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From these hadiths, it is understood that while coming from the plain of Arafat to Muzdalifah, if a need arises on the way, one may dismount and fulfill it. However, this dismounting is not among the rites (manasik) of Hajj, because the Messenger of Allah (sallallahu alayhi wa sallam) had dismounted in a valley to fulfill a human need.
Doing so was not part of the pillars (arkan) of Hajj, but Abdullah ibn Umar (radi Allahu anhu), due to his intense zeal for following the actions of the Messenger (sallallahu alayhi wa sallam), would stop there, relieve himself, and then perform ablution (wudu), because the Messenger of Allah (sallallahu alayhi wa sallam) had performed all these actions there.
The caliphs of Banu Umayyah used to perform the Maghrib prayer there, even though doing so is contrary to the Sunnah.
(2)
The Sunnah is to combine the Maghrib and Isha prayers in Muzdalifah.
The caliphs of Banu Umayyah abandoned this Sunnah.
In any case, the purpose of Imam Bukhari (rahimahullah) is only to show that when returning from Arafat, if a need arises on the way, it may be fulfilled by dismounting, and there is no harm in this.
(Fath al-Bari: 3/656)
(1)
From these hadiths, it is understood that while coming from the plain of Arafat to Muzdalifah, if a need arises on the way, one may dismount and fulfill it. However, this dismounting is not among the rites (manasik) of Hajj, because the Messenger of Allah (sallallahu alayhi wa sallam) had dismounted in a valley to fulfill a human need.
Doing so was not part of the pillars (arkan) of Hajj, but Abdullah ibn Umar (radi Allahu anhu), due to his intense zeal for following the actions of the Messenger (sallallahu alayhi wa sallam), would stop there, relieve himself, and then perform ablution (wudu), because the Messenger of Allah (sallallahu alayhi wa sallam) had performed all these actions there.
The caliphs of Banu Umayyah used to perform the Maghrib prayer there, even though doing so is contrary to the Sunnah.
(2)
The Sunnah is to combine the Maghrib and Isha prayers in Muzdalifah.
The caliphs of Banu Umayyah abandoned this Sunnah.
In any case, the purpose of Imam Bukhari (rahimahullah) is only to show that when returning from Arafat, if a need arises on the way, it may be fulfilled by dismounting, and there is no harm in this.
(Fath al-Bari: 3/656)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1670
