Ibn Majah

Hadith Commentary:
Since the word "iyda‘" (ایضاع) has appeared in the hadith, Imam Bukhari, in accordance with his usual practice, has provided the explanation of that verse of the Qur’an in which the phrase ﴿وَلَأَوْضَعُوا خِلَالَكُمْ﴾ appears.
And along with this, he has also explained the meaning of "khilālakum" (خلالکم). Then, since the word "khilālakum" also appeared in Surah al-Kahf, he has explained that as well (Wahidi).
Imam Bukhari rahimahullah wishes that whenever words in the hadith are derived from Qur’anic sources, he should clarify them with Qur’anic verses as well, so that those who study may attain complete mastery over both hadith and Qur’an.
May Allah reward him with goodness on behalf of all the Muslims.

Hadith Commentary:
(1)
When, after completing one task, another task is to be started, there is usually a rush after finishing the first task, and people, making noise and commotion, hurry towards the next task. Thus, after sunset, when people completed the standing at Arafat (wuquf ‘Arafat), they began to hasten their camels to reach Muzdalifah and started making noise. The Messenger of Allah (sallallahu alayhi wa sallam) admonished them that when leaving Arafat, they should not run recklessly nor make their camels run fast, because at such a time, making the animals run is not a good deed; rather, there is a risk of harm in doing so.

(2)
It is the habit of Imam Bukhari (rahimahullah) that whenever words in a hadith are derived from Qur’anic sources, he clarifies them with Qur’anic verses so that those studying may simultaneously gain mastery over both the Qur’an and Hadith. Thus, the word “īḍā‘” appears in the hadith. In this context, his mind turned to this verse from Surah Tawbah:


“And they would have hurried about among you, seeking to cause you discord.”

Since the word (khilālakum) appears in this verse, in this context he brought under discussion the verse from Surah al-Kahf, as the statement of Allah, the Exalted, is:


“And We caused a river to flow between them.”

The purpose is to show that the meaning of “khilāl” is “between.”
And Allah knows best.

Urdu Footnote:
Note:
(This hadith is classified as sahih li-ghayrihi [authentic due to corroborating evidence] by being strengthened through the previous narration of Jabir, hadith number 886.)

1920. Commentary: Hastening and competing in good and virtuous deeds is undoubtedly desirable. Allah Ta’ala says: “And hasten towards forgiveness from your Lord” (Aal Imran: 133), and He said: “So compete with one another in good deeds” (Al-Baqarah: 148). However, this does not mean that the deed should be performed hastily and carelessly. Rather, it should be carried out in such a manner that does not contradict Islamic dignity and honor, nor should it become a cause of harm or discomfort to others. The same etiquette has been prescribed for coming to the prayer.

1977. Commentary: In the authentic hadiths of other noble Companions—Jabir bin Abdullah, Ibn Umar, and Abdullah bin Mas'ud (radi Allahu anhum)—there is mention, without any doubt, of seven pebbles. Therefore, action will be based upon this.

Benefits and Issues:

➊
On the 10th of Dhul-Hijjah, only the large Jamrah is pelted.
And this pelting (rami) is done in the morning after the sun has risen.

➋
On the 11th, 12th, and 13th of Dhul-Hijjah, all three Jamrahs are pelted after the sun has passed its zenith.

➌
When pelting all three Jamrahs, one should first pelt the small Jamrah, then the middle one, and then the large Jamrah.

➍
After pelting the small and the middle Jamrah, one should face the qiblah and make supplication (du'a).
It is narrated from Ibn Umar radi Allahu anhu that he would pelt the Jamrah al-Dunya (the small Jamrah)
with seven pebbles, saying takbir after each pebble, then he would move forward into the (level)
open ground and stand facing the qiblah.
He would stand for a long time making supplication, raising his hands.
Then he would pelt the middle Jamrah, then turn to the left and move into the open ground, stand facing the qiblah, and make supplication for a long time, raising his hands and standing for a long time.
Then he would pelt the Jamrah al-Aqabah while standing in the lower part of the valley and would not stay there, and he would say:
I saw the Prophet sallallahu alayhi wa sallam doing it in this manner. (Sahih al-Bukhari, Book of Hajj, Chapter: When he has pelted the two Jamrahs, he stands facing the qiblah and in the open ground, Hadith: 1751)

Benefits and Issues:
The noble statement of the Prophet sallallahu alayhi wa sallam is:
«واياكم والغلو فى الدين، فانما أهلك من قبلكم الغلو فى الدين»
"Beware of exaggeration in religion, for those before you were only destroyed because of exaggeration in religion." [مسند الامام احمد: 215/1، سنن النسائي: 3059، سنن ابن ماجه: 3029، مسند ابي يعلي: 2427، المستدرك على الصحيحين للحاكم: 466/1، وسنده صحيح]

↰ This hadith has been declared "authentic" (sahih) by Imam Ibn al-Jarud (d. 473 AH), Imam Ibn Hibban (no. 3871), and Imam Ibn Khuzaymah (no. 2867). Imam al-Hakim said it is "authentic" according to the conditions of Imam al-Bukhari and Imam Muslim. Hafiz al-Dhahabi also agreed with him.

↰ The origin of every innovation (bid‘ah) is exaggeration (ghuluw) in religion. What is meant by exaggeration is that one does not suffice with the limits, restrictions, and methods prescribed by the Shariah in acts of worship, but rather adds self-invented methods to their performance. Since exaggeration in religion leads to destruction and ruin, it is therefore necessary to suffice with the Qur’an and Sunnah alone in the performance of acts of worship.

(1) The total number of pebbles for stoning (rami) over the complete days amounts to seventy. These pebbles can be picked up from anywhere; however, the claim that they should not be picked up from near the Jamarat is an unsupported position. Likewise, considering it recommended (mustahabb) to pick up the pebbles specifically from Muzdalifah is also questionable.

(2) The pebbles should be small, like those children commonly use for target practice. They should not be such that an animal could be hunted with them, although they could injure an eye or similar delicate organ, since the eye is a sensitive part. Small pebbles are necessary for rami so that if someone is struck, no harm is caused. They should be approximately the size of a chickpea.

(3) "Ghuluw" means exceeding the prescribed limit. In the above issue, ghuluw refers to throwing large stones, which could injure someone.

(4) "Destroyed" here means led astray, which is a cause of punishment, and this is the real destruction.

The pebbles are to be thrown only seven in number, as is explicitly mentioned in the ahadith. The meaning of these ahadith is that if, due to a mistake or forgetfulness, only six pebbles are thrown, or if, because of crowding, one or two pebbles are left out, then there is no harm. In many matters, the Shari‘ah has given the ruling of the whole to the majority; however, intentional addition or omission is not permissible.