then a blood sacrifice is incumbent upon him, but his Hajj is not invalidated. Al-Awza'i stated the same. If he returns to his family without having stoned, a blood sacrifice is incumbent upon him for omitting the stoning, but his Hajj is valid. Ibn 'Abbas said: Whoever forgets or omits something from his rituals, let him slaughter a sacrificial animal for it (48). 'Ata' said: Whoever forgets something of the rituals until he returns (49) to his family, let him slaughter a sacrificial animal for it.
655 - Issue; (Then he returns to Mina, and he does not spend the nights of Mina in Makkah)
It is the Sunnah for whoever performs the Ifadah on the day of Sacrifice to return to Mina, because of what Ibn 'Umar narrated, that the Prophet (may Allah bless him and grant him peace) performed the Ifadah on the day of Sacrifice, then returned and prayed Dhuhr at Mina. (Agreed upon) (1). 'A'isha, may Allah be pleased with her, said: The Messenger of Allah (may Allah bless him and grant him peace) performed the Ifadah at the end of his day when he prayed Dhuhr, then returned to Mina and remained there for the nights of the days of Tashriq. Recorded by Abu Dawud (2). The apparent meaning of al-Khiraqi's words is that spending the nights of Mina in Mina is obligatory. This is one of the two narrations from Ahmad. Ibn 'Abbas said: No one should spend the night behind the 'Aqabah in Mina. This is the opinion of 'Urwah, Ibrahim, Mujahid, and 'Ata'. It is also narrated from 'Umar ibn al-Khattab, may Allah be pleased with him. This is the opinion of Malik and al-Shafi'i. The second [opinion] is that it is not obligatory. This is narrated from al-Hasan. It is also narrated from Ibn 'Abbas: If you have stoned the Jamrah, then spend the night wherever you wish. This is because he has deconsecrated from his Hajj, so spending the night in a specific place is not incumbent upon him, just like the night of al-Hasbah (3). [The basis for the first narration is that] (4) Ibn 'Umar narrated that the Messenger of Allah (may Allah bless him and grant him peace) granted a concession to al-'Abbas ibn 'Abd al-Muttalib to spend
(48) Its documentation was provided on page 69. (49) In the original and in [A]: "returns". (1) Mentioned by al-Bukhari as a ta'liq (hanging report) in the Chapter of Visitation Before the Sacrifice, from the Book of Hajj, and he said: 'Abd al-Razzaq transmitted it as a marfu' report. Sahih al-Bukhari 2/214. It was also recorded by Muslim in the Chapter on the Desirability of the Ifadah Circumambulation on the Day of Sacrifice, from the Book of Hajj. Sahih Muslim 2/950. It was also recorded by Abu Dawud in the Book of Manasik (Rituals). Sunan Abi Dawud 1/461. (2) In the Chapter on Stoning the Jamarat, from the Book of Manasik. Sunan Abi Dawud 1/456. It was also recorded by Imam Ahmad in al-Musnad 6/90. (3) Laylat al-Hasbah: The night that follows the days of Tashriq. (4) In [B] and [M]: "And the first narration is more correct because".
فعليه دَمٌ، ولم يَفْسُدْ حَجُّه. وكذلك قال الأوْزَاعِىُّ. فإن رَجَعَ إلى أهْلِه، ولم يَرْمِ فعليه دَمٌ؛ لِتَرْكِ الرَّمْىِ، وحَجُّهُ صَحِيحٌ. قال ابنُ عَباسٍ: مَن نَسِىَ، أو تَرَكَ شيئا من نُسُكِه، فَلْيُهْرِقْ لذلك دَمًا (٤٨). وقال عَطَاءٌ: مَن نَسِىَ من النُّسُكِ شيئا، حتى رَجَعَ (٤٩) إلى أَهْلِه، فَلْيُهْرِقْ لذلك دَما.
٦٥٥ - مسألة؛ (ثم يَرْجِعُ إلى مِنًى، ولَا يَبِيتُ بِمَكَّةَ لَيالِىَ مِنًى)
السُّنَّةُ لمن أفاضَ يومَ النَّحْرِ أن يَرْجِعَ إلى مِنًى؛ لما رَوَى ابن عمرَ، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أفاضَ يومَ النَّحْرِ، ثم رجع فصَلَّى الظهرَ بِمِنًى. مُتَّفَقٌ عليه (١). وقالتْ عائشةُ، رَضِىَ اللهُ عنها: أفاضَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- من آخِرِ يَوْمِه حين صَلَّى الظهرَ، ثم رجع إلى مِنًى، فمَكَثَ بها لَيَالِىَ أيَّامِ التَّشْرِيقِ. رَوَاهُ أبو دَاوُدَ (٢). وظاهِرُ كلامِ الخِرَقِىِّ أنَّ المَبِيتَ بِمِنًى لَيالِىَ مِنًى وَاجِبٌ. وهو إحْدَى الرِّوَايَتَيْنِ عن أحمدَ، وقال ابنُ عَبّاسٍ: لا يَبِيتَنَّ أحَدٌ مِن وَرَاءِ العَقَبَةِ مِن مِنًى لَيْلًا. وهو قولُ عُرْوَةَ، وإبراهِيمَ، ومُجاهِدٍ، وعَطاءٍ. وَرُوِىَ ذلك عن عمرَ بن الخَطَّابِ، رَضِىَ اللهُ عنه. وهو قولُ مَالِكٍ، والشَّافِعِىِّ. والثانية، ليس بِوَاجِبٍ. رُوِىَ ذلك عن الحسنِ. ورُوِىَ عن ابنِ عَبّاسٍ: إذا رَمَيْتَ الجَمْرَةَ فبِت حيثُ شِئْتَ. ولأنَّه قد حَلَّ من حَجِّه، فلم يَجِبْ عليه المَبِيتُ بِمَوْضِعٍ مُعَيَّنٍ، كلَيْلَةِ الحَصْبَةِ (٣). [ووَجْهُ الرِّوايةِ الأُولَى أنَّ] (٤) ابنَ عمرَ رَوَى أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- رَخَّصَ لِلْعَبّاسِ بن عبدِ المُطَّلِبِ أن يَبِيتَ
(٤٨) تقدم تخريجه فى صفحة ٦٩.(٤٩) فى الأصل، أ: "يرجع".(١) ذكره البخارى تعليقا، فى: باب الزيارة قبل النحر، من كتاب الحج، وقال: ورفعه عبد الرزاق. صحيح البخارى ٢/ ٢١٤. وأخرجه مسلم، فى: باب استحباب طواف الإفاضة يوم النحر، من كتاب الحج. صحيح مسلم ٢/ ٩٥٠.كما أخرجه أبو داود، فى: من كتاب المناسك. سنن أبى داود ١/ ٤٦١.(٢) فى: باب فى رمى الجمار، من كتاب المناسك. سنن أبى داود ١/ ٤٥٦.كما أخرجه الإمام أحمد، فى: المسند ٦/ ٩٠.(٣) ليلة الحصبة: التى بعد أيام التشريق.(٤) فى ب، م: "والرواية الأولى أصح لأن".
