Sayyiduna Fadl (may Allah be pleased with him) narrates that the Prophet Muhammad (peace and blessings be upon him) continued to recite the Talbiyah until he stoned Jamrah Aqabah. Imam Abu Bakr (may Allah have mercy on him) says: I have mentioned the chains of these narrations of the Prophet (peace and blessings be upon him) in Kitab al-Kabir, that he continued to recite the Talbiyah until he stoned Jamrah Aqabah. And these words are evidence that he continued the Talbiyah until he had thrown all seven pebbles, because the apparent meaning of these words "until he stoned" is that all the pebbles were thrown. Because, according to the Arabic language, it is not correct that when the one performing the stoning throws only one pebble, it is said about him that he has completed the stoning at the Jamrah; rather, these words will be said when he has thrown all seven pebbles.

It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that he continued to recite the Talbiyah until he threw the first pebble at the Jamrah. Sayyiduna Abdullah (may Allah be pleased with him) states that I saw the Noble Prophet (peace and blessings be upon him) reciting the Talbiyah continuously until he threw the first pebble at Jamrah Aqabah. Imam Abu Bakr (may Allah have mercy on him) says that perhaps some scholars may think that this hadith contains evidence that the Prophet (peace and blessings be upon him) would stop reciting the Talbiyah upon throwing the first pebble at Jamrah Aqabah. This issue, in my view, is of the same kind as I have mentioned in several places in my books: sometimes, in a narration, a ruling is specified up to a certain time, and the prohibition of an act is also specified up to a certain time. However, specifying the time does not mean that the ruling or prohibition ends after that time. For example, the Noble Prophet (peace and blessings be upon him) forbade performing prayer after the Fajr prayer until the sun rises. But in this statement, there is no evidence that it becomes permissible to pray as soon as the sun rises. And he has explained that the sun rises between the two horns of Satan, so he forbade praying at the time of sunrise. And he said that when the sun rises high, Satan separates from the sun. In this way, he stated that it is not permissible to pray at the time of sunrise until the sun has risen high, then it is permissible. I have written many such issues in my books. The evidence for the correctness of my interpretation is the following hadith which we have mentioned.

Sayyiduna Fadl (may Allah be pleased with him) narrates that I returned from Arafat with the Messenger of Allah (peace and blessings be upon him), and he continued to recite the Talbiyah until he stoned Jamrat al-Aqabah. With every pebble, he would recite «‏‏‏‏اللهُ أَكْبَرُ» ‏‏‏‏, then after throwing the last pebble, he stopped reciting the Talbiyah. Imam Abu Bakr (may Allah have mercy on him) says that this hadith is clear evidence that he stopped the Talbiyah after throwing the last pebble, not after the first pebble. If some students do not understand this issue, that praising something does not negate what comes after it, then at most, this hadith could have been so if the words of the hadith were like this: The Prophet (peace and blessings be upon him) did not recite the Talbiyah after the first pebble. Whereas in the narration of Sayyiduna Fadl (may Allah be pleased with him), the words are that he stopped the Talbiyah after the last pebble. Therefore, every person who has scholarly understanding and does not give precedence to his own intellect and opinion, nor is involved in scholarly stubbornness and obstinacy, knows well that the narration is accepted from the narrator who informs about the occurrence of an action, not from the one who informs about the non-occurrence of an action and denies its occurrence. I have explained this issue in several places in my books.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that when the riding animal of the Messenger of Allah (peace be upon him) would bring him straight to the mosque of Dhul-Hulaifah during his journey for Hajj or Umrah, he would recite the Talbiyah. Then the complete hadith is narrated, and he said: Then he came to Jamrah Aqabah and threw seven pebbles at it, reciting «‏‏‏‏اللهُ أَكْبَرُ» ‏‏‏‏ with each pebble, and he did not stop by the Jamrah but returned after finishing.

Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) narrates that then the Prophet (peace and blessings of Allah be upon him) came to Jamrah Aqabah and threw pebbles at it. Then he came to the place of sacrifice for the camel and said: "This is the place of sacrifice for the camel, and all of Mina is a place of sacrifice."

Sayyiduna Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) slaughtered a sacrificial animal in Mina and said: "All of Mina is a place of sacrifice for camels." Imam Abu Bakr (may Allah have mercy on him) says that the words of the hadith, "All of Mina is a place of sacrifice," is an issue of the kind that I have already explained in my books, that in similar and related matters, it is obligatory to give the same ruling. Because the words of the Noble Prophet (peace and blessings be upon him), "All of Mina is a place of sacrifice for camels," is evidence that he has also permitted the slaughter of cows, goats, etc., throughout Mina. If the matter were according to the stance of our opponents, that it is not correct to give the same ruling in similar matters, and as some of our companions have said in opposition to Mutalibi, that when a specific thing is permitted, other things are prohibited, then in the statement of the Noble Prophet (peace and blessings be upon him), "All of Mina is a place of sacrifice for camels," there would be evidence that all of Mina is not a place of slaughter for other animals. Whereas all the scholars are agreed that the whole area of Mina is a place of slaughter for cows and goats as well. As the Noble Prophet (peace and blessings be upon him) has stated, "All of Mina is a place of sacrifice for camels." This statement of yours is proof of the correctness of our position and the incorrectness of our opponents' position. Because it is impossible that all the scholars would unanimously agree on something contrary to the statement of the Noble Prophet (peace and blessings be upon him).

Provided that the hadith is authentic, because there is no knowledge of the criticism and validation (jarh wa ta'dil) of Maseekah, and only her daughter narrates from her.

Lady Aisha (may Allah be pleased with her) narrates that a man said, "O Messenger of Allah (peace be upon him), should we not build a structure for you in Mina so that you may sit in its shade?" The Prophet (peace be upon him) replied, "No, Mina is for whoever comes first."

Jafar bin Muhammad narrates from his father, who says: We came to Jabir bin Abdullah (may Allah be pleased with them), and he said that the Noble Prophet (peace and blessings be upon him) slaughtered sixty-three camels with his own hand. Then he gave the remaining camels to Ali (may Allah be pleased with him), and he slaughtered them. In the narration of Ali bin Hujr, the word "baqi" (those that remained) is mentioned. (Whereas in the narration of Muhammad bin Bashar, the word "ghabr" (the remaining camels) is used.)

Contrary to the position of those scholars who have disliked this method and, due to unfamiliarity with the Sunnah of the Prophet (peace be upon him), have declared it an innovation.