Khuzayma. Meaning that they are people of the Haram (4). The school of thought is that departure on the first Nafar (departure) is permissible for everyone; this is the view of the general body of scholars, based on the saying of Allah the Exalted: {But whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah} (5). Ata said: It is for all people. Abu Dawud and Ibn Majah (6) narrated from Abd al-Rahman ibn Ya'mur that the Messenger of Allah (peace and blessings of Allah be upon him) said: "The days of Mina are three; so whoever hastens in two days, there is no sin upon him, and whoever delays, there is no sin upon him." Ibn Uyayna said: This is the finest hadith narrated by Sufyan. Waki' said: This hadith is the "mother of the rituals," and it contains an addition that I have omitted. Furthermore, because it is a departure from a place, the people of Mecca and others are equal in it, like the departure from Arafat [and from Muzdalifa] (7). Ahmad's discourse on this matter was intended as a recommendation, in accordance with the statement of Umar, nothing else. Therefore, whoever wishes to hasten on the first Nafar departs before sunset. If the sun sets before he has departed from Mina, he shall not depart, regardless of whether he has packed his luggage or is still staying in his residence; it is not permissible for him to leave. This is the view of Umar, Jabir ibn Zayd, Ata, Tawus, Mujahid, Aban ibn Uthman, Malik, al-Thawri, al-Shafi'i, Ishaq, and Ibn al-Mundhir. Abu Hanifa said: He may depart so long as the dawn of the third day has not broken, because the time for [the throwing of] (8) the next day has not yet entered, so it is permissible for him to depart just as it was before sunset. Our evidence is His (the Almighty's) statement: {But whoever hastens [his departure] in two days - there is no sin upon him}. "Day" is a name for the daytime, so whoever is overtaken by the night (9) has not hastened in two days. Ibn al-Mundhir said: It is established from Ibn (10) Umar that he said: Whoever is overtaken by the evening on the second day, let him remain until the next day until
(4) In [B] and [M] there is an addition: "Mecca". (5) Surah al-Baqarah 203. (6) Recorded by Abu Dawud, in: Chapter on whoever does not reach Arafat, from the Book of Rites. Sunan Abi Dawud 1/451, 452. And Ibn Majah, in: Chapter on whoever comes to Arafat..., from the Book of Rites. Sunan Ibn Majah 2/1003. It was also recorded by Imam Ahmad in: al-Musnad 4/309, 310, 335. (7) In the original and [A]: "and Muzdalifa". (8) Omitted from [B] and [M]. (9) In the original: "by night". (10) Omitted from [A], [B], and [M].
خُزَيْمَةَ. أى أنَّهم أهْلُ حَرَمٍ (٤). والمَذْهَبُ جَوازُ النَّفِيرِ فى النَّفْرِ الأوَّلِ لكلِّ أحَدٍ. وهو قولُ عامَّةِ العُلَماءِ؛ لِقَوْلِ اللهِ تعالى: {فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى} (٥). قال عَطاءٌ: هى لِلنَّاسِ عَامَّةً. ورَوَى أبو دَاوُدَ، وابنُ مَاجَه (٦)، عن عبدِ الرحمنِ بن يَعْمُرَ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "أيَّامُ مِنًى ثَلَاثَةٌ، فَمَنْ تَعَجَّلَ فِى يَوْمَيْنِ فَلَا إثْمَ عَلَيْهِ، وَمَنْ تَأَخَّرَ فَلَا إثْمَ عَلَيْهِ". قال ابنُ عُيَيْنَةَ: هذا أجْوَدُ حديثٍ رَوَاهُ سفيانُ. وقال وَكِيعٌ: هذا الحَدِيثُ أمُّ المَناسِكِ، وفيه زِيَادَةٌ أنا اخْتَصَرْتُه. ولأنَّه دَفْعٌ من مَكانٍ، فاسْتَوَى فيه أهْلُ مَكَّةَ وغَيْرُهم، كالدَّفْعِ من عَرَفَةَ [ومن مُزْدَلِفَة] (٧). وكلامُ أحمدَ فى هذا أرَادَ به الاسْتِحْبابَ، مُوَافَقَةً لِقَوْلِ عمرَ، لا غير. فمن أحَبَّ التَّعْجِيلَ فى النَّفْرِ الأوَّلِ، خَرَجَ قبلَ غُرُوبِ الشمس، فإن غَرَبَتْ قبلَ خُرُوجِه من مِنًى لم يَنْفِرْ، سواءٌ كان ارْتَحَلَ أو كان مُقِيمًا فى مَنْزِلِه، لم يَجُزْ له الخُرُوجُ. هذا قولُ عمرَ، وجابِرِ بن زيدٍ، وعَطاءٍ، وطَاوُسٍ، ومُجاهِدٍ، وأبانَ بن عثمانَ، ومَالِكٍ، والثَّوْرِىِّ، والشَّافِعِىِّ، وإسحاقَ، وابنِ المُنْذِرِ. وقال أبو حنيفةَ: له أن يَنْفِرَ ما لم يَطْلُعْ فَجْرُ اليَوْمِ الثَّالِثِ؛ لأنَّه لم يَدْخُل [وَقْتُ رَمْىِ] (٨) اليومِ الآخرِ، فجازَ له النَّفْرُ كما قبلَ الغُرُوبِ. ولنا، قَوْلُه تعالى: {فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ}. واليوْمُ اسْمٌ لِلنَّهارِ، فمن أدْرَكَهُ اللَّيْلُ (٩) فما تَعَجَّلَ فى يَوْمَيْنِ. قال ابنُ المُنْذِرِ: وثَبَتَ عن ابنِ (١٠) عمرَ أنَّه قال: مَن أْدْرَكَهُ المَساءُ فى اليَوْمِ الثانِى، فلْيُقِمْ إلى الغَدِ حتى
(٤) فى ب، م زيادة: "مكة".(٥) سورة البقرة ٢٠٣.(٦) أخرجه أبو داود، فى: باب من لم يدرك عرفة، من كتاب المناسك. سنن أبى داود ١/ ٤٥١، ٤٥٢. وابن ماجه, فى: باب من أتى عرفة. . .، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٠٣.كما أخرجه الإمام أحمد، فى: المسند ٤/ ٣٠٩، ٣١٠، ٣٣٥.(٧) في الأصل، أ: "ومزدلفة".(٨) سقط من: ب، م.(٩) فى الأصل: "بالليل".(١٠) سقط من: أ، ب، م.
