Hadith 629
اُردوEn
وعن ابن عمر رضي الله عنهما : أنه كان يرمي الجمرة الدنيا بسبع حصيات يكبر على إثر كل حصاة ثم يتقدم حتى يسهل فيقوم مستقبل القبلة ثم يدعو ويرفع يديه ويقوم طويلا ثم يرمي الوسطى ثم يأخذ ذات الشمال فيسهل ويقوم مستقبل القبلة ثم يدعو فيرفع يديه ويقوم طويلا ثم يرمي جمرة ذات العقبة من بطن الوادي ولا يقف عندها ثم ينصرف فيقول : هكذا رأيت رسول الله صلى الله عليه وآله وسلم يفعله. رواه البخاري.
Ibn 'Umar (RAA) narrated that he used to throw the pebbles of al-Jamrat ud-Duniya (the Jamrah near to the Khaif mosque) with seven small pebbles, and would recite Takbir when throwing each pebble. Then he would go ahead until he reached the bottom of the valley, where he would stand for quite a long time facing the direction of the Qiblah, and raising his hands, while supplicating Allah. Then he went and threw seven pebbles at the second Jamrah(al-Jamarah al·Wosta) while saying Allahu Akbar with each throw. He would then turn to the left of the bottom of the valley, stand there facing the Qiblah and supplicating to Allah with his hands raised. Then he went to Jamrat-ul Aqabah, threw seven pebbles at it, uttering the Takbir with each throw. After that he left and did not pause. He would then say, ‘I saw the Prophet (ﷺ) doing like this.’ Related by Al-Bukhari.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
629 Lexical Explanation:
The “dal” in «الجمرة الدنيا» «الدنيا» can be pronounced with both dammah and kasrah. Its meaning is “nearby.” This is near Masjid Khaif and is the first jamrah (stone pillar) at which pebbles are thrown during the Days of Tashreeq.
The “ya” in «ثمه يسهل» «يسهل» has a dammah. Its meaning is: to go towards the plain, and it refers to the lower part of the land.
By «يرمي الوسطيٰ» «وسطيٰ» is meant the second jamrah (jamrah thaniyah), which is between the two jamrahs.
Benefit:
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam), after throwing pebbles at the jamrahs, would not remain standing there, but would move from there and stand in the open field, and with complete tranquility, would face the qiblah and make a lengthy supplication. Therefore, after throwing the pebbles, one should not remain standing there, but rather come to an open place in the field, raise the hands, and make a lengthy supplication. In this way, the pilgrim will also remain safe from the crowd.
The “dal” in «الجمرة الدنيا» «الدنيا» can be pronounced with both dammah and kasrah. Its meaning is “nearby.” This is near Masjid Khaif and is the first jamrah (stone pillar) at which pebbles are thrown during the Days of Tashreeq.
The “ya” in «ثمه يسهل» «يسهل» has a dammah. Its meaning is: to go towards the plain, and it refers to the lower part of the land.
By «يرمي الوسطيٰ» «وسطيٰ» is meant the second jamrah (jamrah thaniyah), which is between the two jamrahs.
Benefit:
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam), after throwing pebbles at the jamrahs, would not remain standing there, but would move from there and stand in the open field, and with complete tranquility, would face the qiblah and make a lengthy supplication. Therefore, after throwing the pebbles, one should not remain standing there, but rather come to an open place in the field, raise the hands, and make a lengthy supplication. In this way, the pilgrim will also remain safe from the crowd.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 629
Maulana Dawood Raz
Hadith Commentary:
This hadith has been narrated in several places, and from it, the absolute mujtahid, Imam Bukhari rahimahullah, has derived many rulings, which is evidence of his deep understanding of jurisprudence. It is truly regrettable for those who, while diminishing the status of such a great jurist, noble scholar, and esteemed Imam rahimahullah, deny his jurisprudential insight and discernment, and by labeling him as merely a transmitter, demonstrate either their lack of understanding or their inner prejudice. The attitude of some Hanafi scholars in this regard is extremely distressing, who, by letting their tongues run unchecked against the noble hadith scholars—especially Imam Bukhari rahimahullah—end up disparaging the very Imams of the religion and the mujtahid scholars themselves.
The rank of greatness that Allah, the Exalted, has granted to Imam Bukhari rahimahullah cannot be diminished by such baseless and destructive statements; rather, it only serves to expose such blind-hearted, so-called scholars.
This hadith has been narrated in several places, and from it, the absolute mujtahid, Imam Bukhari rahimahullah, has derived many rulings, which is evidence of his deep understanding of jurisprudence. It is truly regrettable for those who, while diminishing the status of such a great jurist, noble scholar, and esteemed Imam rahimahullah, deny his jurisprudential insight and discernment, and by labeling him as merely a transmitter, demonstrate either their lack of understanding or their inner prejudice. The attitude of some Hanafi scholars in this regard is extremely distressing, who, by letting their tongues run unchecked against the noble hadith scholars—especially Imam Bukhari rahimahullah—end up disparaging the very Imams of the religion and the mujtahid scholars themselves.
The rank of greatness that Allah, the Exalted, has granted to Imam Bukhari rahimahullah cannot be diminished by such baseless and destructive statements; rather, it only serves to expose such blind-hearted, so-called scholars.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1752
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that after stoning the first and second jamrah, it is Sunnah to raise both hands and supplicate. There is no disagreement about this among the scholars. Only Imam Malik rahimahullah is reported to have denied this. In comparison to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, such disagreement holds no weight.
(2)
It is also understood that standing by the Jamrah Aqabah and supplicating there is not established. In such matters, intellect has no role. Only following the Messenger of Allah sallallahu alayhi wa sallam is necessary. Faith and obedience mean that wherever a particular action is transmitted, only that action should be performed there; one’s deficient intellect has no right to interfere in this.
(1)
From this hadith, it is understood that after stoning the first and second jamrah, it is Sunnah to raise both hands and supplicate. There is no disagreement about this among the scholars. Only Imam Malik rahimahullah is reported to have denied this. In comparison to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, such disagreement holds no weight.
(2)
It is also understood that standing by the Jamrah Aqabah and supplicating there is not established. In such matters, intellect has no role. Only following the Messenger of Allah sallallahu alayhi wa sallam is necessary. Faith and obedience mean that wherever a particular action is transmitted, only that action should be performed there; one’s deficient intellect has no right to interfere in this.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1752
Maulana Dawood Raz
Hadith Commentary:
This final stoning (rami) on the eleventh day refers to the stoning of the first jamrah. This jamrah is situated near Masjid Khaif. Here, one is neither to stand nor to supplicate. In such matters, there is no room for rational interference; only adherence to the Lawgiver (sallallahu alayhi wa sallam) is necessary.
Faith (iman) and obedience (ta‘ah) mean precisely this: wherever a particular action has been transmitted, that very action should be performed at that place, and one’s deficient intellect should never, ever be allowed to interfere.
This final stoning (rami) on the eleventh day refers to the stoning of the first jamrah. This jamrah is situated near Masjid Khaif. Here, one is neither to stand nor to supplicate. In such matters, there is no room for rational interference; only adherence to the Lawgiver (sallallahu alayhi wa sallam) is necessary.
Faith (iman) and obedience (ta‘ah) mean precisely this: wherever a particular action has been transmitted, that very action should be performed at that place, and one’s deficient intellect should never, ever be allowed to interfere.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1751
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Jamrah al-Dunya is near Masjid al-Khaif and far from Makkah.
On the 11th of Dhul-Hijjah, it is the first to be pelted with pebbles.
After throwing the pebbles, one should move aside and stand so as not to obstruct others and to avoid being struck by their pebbles.
(2)
It is also explicitly mentioned in narrations that Abdullah ibn Umar (radi Allahu anhu) would stand there and supplicate with great humility for the duration it takes to recite Surah al-Baqarah.
(al-Musannaf of Ibn Abi Shaybah: 5/419)
(1)
Jamrah al-Dunya is near Masjid al-Khaif and far from Makkah.
On the 11th of Dhul-Hijjah, it is the first to be pelted with pebbles.
After throwing the pebbles, one should move aside and stand so as not to obstruct others and to avoid being struck by their pebbles.
(2)
It is also explicitly mentioned in narrations that Abdullah ibn Umar (radi Allahu anhu) would stand there and supplicate with great humility for the duration it takes to recite Surah al-Baqarah.
(al-Musannaf of Ibn Abi Shaybah: 5/419)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1751
