Sayyiduna Usamah bin Shuraik (may Allah be pleased with them both) narrates that I was present with the Prophet (peace and blessings be upon him) during the Farewell Pilgrimage while he was delivering a sermon. A man came to him and said that he had forgotten to throw the pebbles. The Prophet (peace and blessings be upon him) said: "There is no harm, now throw them." Then another person came to him and said that he had forgotten to perform Tawaf. The Prophet (peace and blessings be upon him) said: "Now perform Tawaf, there is no harm." Then another person came to him and said: "I have forgotten to offer the sacrifice." The Prophet (peace and blessings be upon him) said: "Now offer the sacrifice, and there is no sin." Whatever was asked of him that day, the Prophet (peace and blessings be upon him) said: "There is no sin." And he said: "Indeed, Allah the Exalted has forgiven the sin (of making mistakes in the order of these acts) except for the one who backbites a Muslim person, for that is a sin."

Lady Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah on the day of sacrifice in the afternoon after he had prayed the Zuhr prayer. Then he returned to Mina and spent the nights of the days of Tashreeq in Mina. He would stone the Jamarat when the sun had declined, throwing seven pebbles at each Jamrah, and with each pebble he would recite «‏‏‏‏اللهُ أَكْبَرُ» ‏‏‏‏. He would stand for a long time at the first and second Jamrah, supplicating earnestly and humbly, but after stoning the third Jamrah, he would not stop there.

Imam Abu Bakr (may Allah have mercy on him) says that these words, "after he had prayed the Zuhr prayer," apparently contradict the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both), which states that the Prophet (peace and blessings be upon him) performed the Tawaf al-Ifadah on the day of sacrifice, then returned to Mina and prayed the Zuhr prayer there. In my opinion, these words are not contradictory to the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both); perhaps Lady Aisha (may Allah be pleased with her) meant that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah in the afternoon of the day of sacrifice after praying the Zuhr prayer upon returning to Mina. If this meaning is taken from Lady Aisha's narration, then it does not oppose the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both). However, the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both) is stronger in terms of its chain of transmission. As for Lady Aisha's narration, I think there has been advancement and delay (taqdeem wa ta'kheer) in it. As the statement of Allah the Exalted is: «‏‏‏‏الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا» ‏‏‏‏ [ سورة الكهف: 1 ] "All praise is due to Allah, Who has sent down upon His servant the Book and has not placed therein any crookedness." There are countless examples of this kind; I have mentioned some examples in the book Ma'ani al-Qur'an, and soon I will mention the rest of such examples, insha'Allah. And this is like His statement: «‏‏‏‏وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ» ‏‏‏‏ [ سورة الأعراف: 11 ] "And We created you, then We shaped you, then We said to the angels, 'Prostrate to Adam.'" According to this interpretation, the meaning of Lady Aisha's narration is that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah at the end of the day of sacrifice, then he returned after he had prayed the Zuhr prayer. Thus, these words "after he had prayed the Zuhr prayer" have come earlier, and "then he returned" have come later. Whereas Allah the Exalted has brought forward the words "We created you" and delayed "then We shaped you," although the actual order is "We shaped you, then We created you."

It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that the Prophet Muhammad (peace and blessings be upon him) granted permission to Sayyiduna Abbas bin Abdul Muttalib (may Allah be pleased with him) when he asked the Prophet (peace be upon him) for permission to spend the nights of Mina in Makkah Mukarramah, because he used to provide Zamzam water to the pilgrims, so the Prophet (peace be upon him) granted him permission.

And on the day of sacrifice, the things that were prohibited before stoning the Jamrah Aqabah will also remain prohibited. (Until the Tawaf Ifadah is performed)

Sayyidah Umm Salamah (may Allah be pleased with her) narrates that when it was my turn at night in which the Messenger of Allah (peace be upon him) was to come to me, it was the evening of the day of sacrifice. So he came to me. She says that meanwhile, some members of the family of Wahb and Abu Umayyah, wearing shirts, also came. The Messenger of Allah (peace be upon him) said to Wahb: "Have you performed the Tawaf al-Ifadah, O Abu Abdullah?" He replied, "No, by Allah, O Messenger of Allah, I have not." The Prophet (peace be upon him) said: "Then take off this shirt." So he took it off from his head, and his companion also took off his shirt from his head. They asked, "O Messenger of Allah, why should we take off the shirt?" The Prophet (peace be upon him) said: "On this day, you have been given a concession that when you have stoned the Jamrah Aqabah, then everything that was forbidden to you due to Ihram becomes lawful for you except your wives. Then, if you spend the evening before performing the Tawaf al-Ziyarah, you will again be in the same state of Ihram as you were before stoning the Jamrah Aqabah."

Abu Ubaid, the freed slave of Ibn Azhar, narrates that I participated in Eid with Sayyiduna Umar bin Khattab (may Allah be pleased with him). He said that the Messenger of Allah (peace and blessings be upon him) forbade fasting on these two (Eid) days. As for Eid al-Fitr, it is because it is the day for you to break your fasts, and as for Eid al-Adha, fasting is prohibited because on that day you eat from your sacrifices. I have explained this completely in the chapter of Kitab al-Kabir under Kitab al-Siyam. Imam Abu Bakr (may Allah have mercy on him) says that there is a difference among narrators regarding the allegiance of Abu Ubaid; some narrators consider him the freed slave of Sayyiduna Abdur Rahman bin Awf (may Allah be pleased with him), and some of Ibn Azhar. But in my view, there is no contradiction in this because it is possible that he was a joint slave of both Sayyiduna Abdur Rahman bin Awf (may Allah be pleased with him) and Ibn Azhar, and both of them freed him. Therefore, some narrators called him the freed slave of Sayyiduna Abdur Rahman bin Awf (may Allah be pleased with him), and some called him the freed slave of Ibn Azhar, because the attribution of allegiance is towards both who freed him.

It is narrated from Sayyiduna Bishr bin Suhaim (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) ordered him to make an announcement during the days of Tashreeq. In the narration of Janab Mukhrami, it is mentioned that he sent him to make an announcement during the days of Mina that only believers will enter Paradise, and indeed the days of Mina are days of eating and drinking. I have explained this complete chapter in the Book of Fasting.

The freed slave of Sayyiduna Aqeel bin Abi Talib, Abu Murrah, narrates that he was with Sayyiduna Abdullah bin Amr bin Aas during the days of Tashreeq, when they visited his respected father, Sayyiduna Amr bin Aas, who was eating food. He invited us to eat. Sayyiduna Abdullah bin Amr said to him, "Indeed, I am fasting." So Sayyiduna Amr bin Aas said, "Do you not know that the Messenger of Allah (peace and blessings be upon him) forbade fasting on these days and ordered not to fast during them?" Therefore, he ordered him to break his fast, so he broke his fast. One narrator has mentioned a few more words than the other.

For the pilgrim who is not from the people of Mecca, nor from those who have resided in Mecca with a residence that obligates the completion of the prayer, there is mention of a report in which some of the people of knowledge erred in using as evidence, among those who claimed that the Sunnah of prayer at Mina for the people coming from afar and the people of Mecca altogether is two rak‘ahs, just like the prayer of the traveler, equally.

Abdur Rahman bin Yazid narrates that Sayyiduna Uthman (may Allah be pleased with him) led four rak‘ahs (units of prayer) in Mina. So Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him) said, "I performed two rak‘ahs with the Messenger of Allah (peace and blessings be upon him), and I also performed two rak‘ahs with Abu Bakr and Umar (may Allah be pleased with them both). Then you people differed. I wish that instead of these four rak‘ahs, I would have attained the two accepted rak‘ahs." These are the words of the narration of Salm bin Junadah.