Book of Hajj: Return to Mina, Stoning the Three Jamarahs, and Days of Tashriq

1. Back to Mina: the days of stoning

After Tawaf al-Ziyarah, the pilgrim returns to Mina. The stoning of Jamarat al-Aqabah on 10 Dhu al-Hijjah has already been completed. Now Al-Quduri describes the rites involving all three Jamarahs over the next two or three days.

The key distinctions are the order, timing, seven-pebble count at each station, where supplication follows, the early departure option, and Abu Hanifah's particular concession on 13 Dhu al-Hijjah.

2. Returning to stay at Mina

ثُمَّ يَعُودُ إِلَى مِنًى فَيُقِيمُ بِهَا
Translation: Then he returns to Mina and stays there.

Thumma links this instruction to the preceding visitation tawaf. Yaʿūdu means to return, while yuqīmu means to remain or stay.

The stay makes it possible to perform the rites of the days following the Sacrifice. Remaining in Mina and throwing pebbles are linked but legally distinguishable acts; the following clauses define the sequence and time of stoning.

3. Keep the dates straight

10 Dhu al-Hijjah: Day of Sacrifice; seven pebbles at Aqabah were covered in the previous lesson.
11 Dhu al-Hijjah: All three Jamarahs, totaling 21 pebbles.
12 Dhu al-Hijjah: All three again, another 21 pebbles.
13 Dhu al-Hijjah: Those staying longer repeat all three.

When Al-Quduri says al-yawm al-thānī min al-naḥr, he is counting from the Sacrifice Day, so this refers to 11 Dhu al-Hijjah.

4. 11 Dhu al-Hijjah: after solar noon

فَإِذَا زَالَتِ الشَّمْسُ مِنَ الْيَوْمِ الثَّانِي مِنَ النَّحْرِ رَمَى الْجِمَارَ الثَّلَاثَ
Translation: When the sun passes the meridian on the second day counted from the Sacrifice Day, he stones the three Jamarahs.

Zawāl is the sun's movement past the meridian. The passage does not mean simply after sunrise or in the morning.

For 11 Dhu al-Hijjah, the stipulation is after zawāl and includes all three stations. The single Aqabah stoning performed on the 10th cannot substitute for the three-station stoning prescribed on the 11th.

5. Zawal is a solar marker

Zawāl is a solar time marker, associated with the start of the Dhuhr period; it is not synonymous with attending the Dhuhr congregation.

If a pilgrim throws the pebbles at 9 a.m. on 11 Dhu al-Hijjah, the fact that daylight has begun does not fulfill the source's after-zawāl timing. The precise condition is the sun passing the meridian.

6. Grammar: zālat al-shams

In fa-idhā, fa connects the instruction to what precedes, and idhā introduces the time condition. Zālat is a past-form verb from z-w-l, here meaning 'passed the meridian'; its tāʾ agrees with the feminine sun.

Al-shamsu is the nominative subject. Ramā is the past-form verb describing the rite; its implied subject is the pilgrim, and al-jimāra al-thalāth is the object of the stoning.

7. The first Jamarah, seven pebbles

يَبْتَدِئُ بِالَّتِي تَلِي الْمَسْجِدَ فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ وَيَقِفُ وَيَدْعُو عِنْدَهَا
Translation: He begins with the Jamarah nearest the mosque, throws seven pebbles at it, says takbir with each pebble, then stands and supplicates there.

Al-Quduri identifies the first Jamarah as the one near the mosque, commonly known as the small/first Jamarah. Seven pebbles are thrown individually, accompanied by takbir.

The text then instructs the pilgrim to stand and supplicate. This is a distinguishing feature of the first two Jamarahs, not of the final Aqabah Jamarah.

8. Takbir with every separate pebble

Bi-sabʿi ḥaṣayāt explicitly sets the count at seven. Maʿa kulli ḥaṣāh links takbir to every individual throw, not merely to the opening of the sequence.

For teaching purposes: throw pebble one and say takbir; repeat for pebbles two through seven. Throwing all seven together is not seven separate throws of the prescribed rite.

9. When does supplication follow the first Jamarah?

The sequence in the cited clause is first the seven throws, then standing and supplication. After the stoning is complete, the pilgrim moves to an appropriate place to make supplication.

In contemporary conditions, supplication should not obstruct the route or endanger others. Crowd control and official movement instructions are practical considerations, not wording claimed to be part of Al-Quduri's original clause.

10. Grammar: allati talī al-masjid

Allatī is a feminine relative pronoun referring to an understood jamrah. Talī is an imperfect verb meaning 'lies next to' or 'is near'; the object al-masjida identifies the mosque.

Bi-sabʿi ḥaṣayāt is the numerical phrase 'with seven pebbles'. Yukabbiru is the Form II imperfect of k-b-r, used here for pronouncing the takbir.

11. Stoning the middle Jamarah

ثُمَّ يَرْمِي الَّتِي تَلِيهَا مِثْلَ ذَلِكَ وَيَقِفُ عِنْدَهَا
Translation: Then he stones the one next to it in the same way and stands by it.

This is the middle Jamarah. The phrase mithla dhālik refers back to the first station's procedure: seven separate pebbles with takbir, followed by standing.

The earlier manner also includes supplication, so the same supplication pattern is followed after the second Jamarah. The first two stations resemble each other in this respect.

12. What the first two Jamarahs share

At both the first and middle Jamarahs, the pilgrim throws seven pebbles, says takbir with each, and stands in supplication after completing the throws.

The order is first the small Jamarah, then the middle one. These two standing points distinguish the procedure from the last station. Ignoring the stated order does not follow the textbook's ritual sequence.

13. Aqabah: no standing after its stoning

ثُمَّ يَرْمِي جَمْرَةَ الْعَقَبَةِ كَذَلِكَ وَلَا يَقِفُ عِنْدَهَا
Translation: Then he stones Jamarat al-Aqabah likewise, but does not stand by it.

Kadhālik carries over the seven-pebble, individual-takbir method. Yet an explicit exception follows: wa-lā yaqifu ʿindahā—there is no standing for supplication after the final Aqabah stoning.

The supplication stands after the first two should not be generalized to all three. Having completed Aqabah, the pilgrim moves on.

14. The complete three-Jamarah sequence

1. First Jamarah: seven pebbles, takbir with each, then standing and supplication.
2. Middle Jamarah: seven pebbles, takbir with each, then standing and supplication.
3. Aqabah Jamarah: seven pebbles, takbir with each, then no standing.

Each day of all-three stoning therefore needs 21 pebbles. This differs from the single-station Aqabah stoning on 10 Dhu al-Hijjah.

15. Worked example for 11 Dhu al-Hijjah

On the 11th, a pilgrim stones after zawāl. He throws seven pebbles at each station: 7 + 7 + 7 = 21 throws.

He makes supplication after the first and second stations, not after the third. If he stones only Aqabah with seven pebbles, he has not completed the prescribed three-station rite for that day.

16. 12 Dhu al-Hijjah: repeat the same rite

فَإِذَا كَانَ مِنَ الْغَدِ رَمَى الْجِمَارَ الثَّلَاثَ بَعْدَ زَوَالِ الشَّمْسِ كَذَلِكَ
Translation: On the next day, he likewise stones all three Jamarahs after the sun has passed the meridian.

Min al-ghad here means 12 Dhu al-Hijjah. Kadhālik repeats the preceding day's sequence: all three Jamarahs, seven pebbles each, and supplication after the first two.

Al-Quduri again explicitly says after zawāl. His later concession for 13 Dhu al-Hijjah must not be generalized to the 12th.

17. Total stoning for 11 and 12 Dhu al-Hijjah

11 Dhu al-Hijjah: 3 stations × 7 = 21 pebbles.
12 Dhu al-Hijjah: 3 stations × 7 = 21 pebbles.
Together: 21 + 21 = 42 pebbles.

Including the seven thrown on 10 Dhu al-Hijjah at Aqabah produces 7 + 42 = 49 throws across those three dates. The totals 42 and 49 simply refer to different scopes of counting.

18. Distinguish timing from supplication

Timing: after zawāl on the 11th and 12th. Quantity: seven separate throws at every station. Sequence: first, middle, Aqabah. Standing: supplication at the first two, not after the last.

These are separate dimensions of the same rite. A correct pebble count alone does not justify ignoring the source's other instructions; particular mistakes have separate legal consequences.

19. Early departure after the 12th

فَإِذَا أَرَادَ أَنْ يَتَعَجَّلَ النَّفْرَ نَفَرَ إِلَى مَكَّةَ
Translation: If he wishes to depart early, he departs for Makkah.

Yataʿajjala al-nafr means choosing the earlier permissible departure after the obligatory stoning on the 12th. A pilgrim who makes the legally valid departure does not perform the optional additional day's stoning on the 13th.

The phrase is not permission to skip the 12th's stoning and leave in the morning. The departure is understood in the sequence after that day's prescribed rite.

20. Early departure and the sunset boundary

For an early departure, the practical standard is to complete the 12th's stoning and leave Mina before sunset. Hanafi commentaries discuss the separate effects of remaining past sunset versus leaving before the next dawn.

That elaboration comes from later Hanafi scholarship; this Al-Quduri sentence itself only says fa-idhā arāda an yataʿajjala al-nafr. Contemporary pilgrimage movement schedules also must be respected.

21. Staying through the 13th

وَإِنْ أَرَادَ أَنْ يُقِيمَ رَمَى الْجِمَارَ الثَّلَاثَ فِي يَوْمِ الرَّابِعِ بَعْدَ زَوَالِ الشَّمْسِ
Translation: And if he wishes to stay, he stones all three Jamarahs on the fourth day, after the sun has passed the meridian.

Al-yawm al-rābiʿ counts from 10 Dhu al-Hijjah as day one: 11 is second, 12 third and 13 Dhu al-Hijjah fourth.

The original time stated for this additional day is also after zawāl. A pilgrim remaining through the 13th stones all three Jamarahs again—21 further individual pebble throws.

22. Total count if staying through the 13th

10 Dhu al-Hijjah: Aqabah only = seven pebbles.
11 Dhu al-Hijjah: Three Jamarahs = 21.
12 Dhu al-Hijjah: Three Jamarahs = 21.
13 Dhu al-Hijjah: Three Jamarahs = 21.

This gives 7 + 21 + 21 + 21 = 70 throws for 10–13 inclusive. Counting just the three days 11–13 gives 63 throws.

23. The special 13th-day allowance under Abu Hanifah

فَإِنْ قَدَّمَ الرَّمْيَ فِي هَذَا الْيَوْمِ قَبْلَ الزَّوَالِ بَعْدَ طُلُوعِ الْفَجْرِ جَازَ عِنْدَ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ
Translation: If on that fourth day he advances the stoning to after dawn but before zawāl, it is permissible according to Abu Hanifah, may Allah have mercy on him.

Fī hādhā al-yawm refers back to the fourth day counted from the Sacrifice Day, namely 13 Dhu al-Hijjah. For this particular date, Al-Quduri records Abu Hanifah's permission to stone after dawn but before zawāl.

This exception cannot be extended to the mornings of 11 or 12 Dhu al-Hijjah. After zawāl remains the stated regular manner even on the 13th.

24. The scope of the special allowance

The source includes three linked qualifiers: the fourth day, after dawn, and before zawāl. Abu Hanifah's permission therefore concerns one defined time window on one defined date.

It would be incorrect to turn this into a blanket rule for all three days. Present-day pilgrims must also consider their authorized stoning slots, qualified religious guidance, and safety measures.

25. Grammar: fa-in qaddama al-ramy

In fa-in, fa is connective and in is the conditional particle. Qaddama is a Form II past verb from q-d-m meaning 'brought forward'; al-ramya is its accusative object.

Qabla and baʿda are temporal expressions ('before' and 'after'). Jāza supplies the resulting permission, while ʿinda Abī Ḥanīfah explicitly attributes the ruling to Abu Hanifah.

26. Disapproval of sending baggage ahead

وَيُكْرَهُ أَنْ يُقَدِّمَ الْإِنْسَانُ ثِقْلَهُ إِلَى مَكَّةَ وَيُقِيمَ بِهَا حَتَّى يَرْمِيَ
Translation: It is disliked for a person to send his baggage to Makkah and stay there before performing the remaining stoning.

Thiqalahu is his travel baggage or load. Al-Quduri dislikes sending the luggage ahead to Makkah and residing there while the required stoning in Mina is still outstanding. The pronoun in bihā refers back to Makkah.

The point is not to let preparations for departure displace attention to the remaining rites. Modern collective luggage transport may involve different necessities; such cases should follow qualified guidance and the pilgrimage authorities' arrangements.

27. Grammar: thiqlahu and ḥattā yarmiya

Yukrahu is a passive imperfect verb: 'it is disliked.' In an yuqaddima, an governs the subjunctive imperfect. Thiqalahu is an accusative object with the attached possessor, his load.

In ḥattā yarmiya, ḥattā introduces the endpoint 'until he stones', and the imperfect is in the subjunctive. The phrase connects departure preparations to the completion of the rite.

28. Two contrasting pilgrims

Pilgrim A: stones all three Jamarahs after zawāl on both the 11th and 12th and then takes the early departure. Those two days involve 42 throws.

Pilgrim B: remains for the 13th and again stones each station seven times. The three days 11–13 involve 63 throws. The difference is the number of days stayed, not a different count per station.

29. Summary of 11, 12 and 13 Dhu al-Hijjah

11 and 12 Dhu al-Hijjah: all three stations, seven throws each, after zawāl.
First two Jamarahs: supplication after stoning; last Jamarah: no standing afterwards.
Departure on the 12th: after completing that day's stoning and leaving at the appropriate time.
Staying through the 13th: another full three-station round, with Abu Hanifah's specifically dated allowance after dawn and before zawāl.

The next text shifts to departure for Makkah and Tawaf al-Sadr.