Ibn Majah

Benefits and Issues:
➊ The 11th, 12th, and 13th of Dhul-Hijjah are called the Days of Tashreeq (Ayyam al-Tashreeq). During these three days, the pilgrim (haji) only performs the stoning (rami) at the Jamarat. And whoever did not perform the sacrifice (qurbani) on the 10th day may do so during these days.

➋ Due to an excuse, it is permissible to perform the stoning (rami) of two days in one day. Whether one performs the stoning of the 11th and 12th on the 11th, and then performs the stoning of the 13th on its day, or performs the stoning of the 11th and 12th on the 12th, and then performs the stoning of the next day.

The meaning of "leaving" is that the stoning (rami) of that day may be performed on the following day. For example: after performing the stoning on the 10th, if they leave, then if they wish, they may combine the stoning of two days on the 11th. If they wish, they may not come on the 11th, and on the 12th, they may combine the stoning of two days. In other words, it is not even necessary for them to spend the night in Mina.

Commentary: 1؎ :
That is, it is permissible for shepherds to perform the stoning (rami) on the first day of the Days of Tashreeq, i.e., the eleventh, then go to graze their camels, and on the third day, i.e., the thirteenth, perform the stoning for both the second and third days, i.e., the twelfth and thirteenth.
Another interpretation is that they perform the stoning of Jamrat al-Aqabah on the Day of Sacrifice (Yawm al-Nahr), then on the following days, i.e., the eleventh and twelfth, perform the stoning, and then on the day of departure, i.e., the thirteenth, perform the stoning.

1976. Commentary: Abu al-Baddah’s father’s name is Asim and his grandfather’s name is ‘Adi. In this chain of narration, he has been attributed to his grandfather.

636 Lexical Explanation: «ارحص» and in one version it is «رحص». Both have the same meaning, that is, permission and allowance was given.

«رعاة» with a dammah on the “ra”, is the plural of «راع». It means shepherds.

«في البيتوتة» is the verbal noun (masdar) of «البيتوتة». To spend the night. By spending the night is meant spending the nights at Mina, the details of which have already been mentioned in the explanation of the previous hadith.

«عن مني» and «عن» here are for distance and remoteness, and «غائبين» will relate to the omitted (mahzuf), meaning outside of Mina, remaining distant from it, that is, the Prophet sallallahu alayhi wa sallam gave them permission not to spend the night at Mina for the sake of tending to his camels, for their protection and care outside of Mina.

«ثم يرمون الغد و من بعد الغد ليومين» refers to the day after the Day of Sacrifice (Yawm al-Nahr), that is, they would throw the pebbles of the eleventh and twelfth (of Dhu al-Hijjah) on the twelfth. The meaning is that they would combine the stoning (rami) of two days.

« ثم ير مون يوم النفر» by «نفر» is meant the day of return from Mina, that is, the thirteenth date, which is also called Yawm al-Nafr al-Thani.

Benefit:
This hadith is evidence that it is obligatory (wajib) for pilgrims to spend the night at Mina. The proof is that permission and allowance is only given in the case of an obligation; otherwise, if it were not obligatory, there would be no need for permission.

Narrator of the Hadith:
Hazrat Asim bin Adi radi Allahu anhu, his kunyah was Abu Ubaydullah or Abu Amr. He was an ally of Banu Ubayd bin Zayd. Banu Ubayd was related to the Ansar tribe of Banu Amr bin Awf. He was present at the Battle of Badr and the subsequent expeditions. And according to one opinion, on the day of Badr he was the leader over the tribes of Aliah. The Prophet sallallahu alayhi wa sallam allotted him a share. He passed away in 45 Hijri. And according to another opinion, he was martyred on the day of the Battle of Yamamah. At that time, his age was 120 years.

Benefit:
The name of Abu’l-Baddah’s father is ‘Asim and his grandfather’s name is ‘Ad. In this chain of narration, he has been attributed to his grandfather.