The Messenger of Allah ﷺ stood at Arafah and said, "This is Arafah, and this is the standing-place, and all of Arafah is a standing-place."Then he proceeded onward when the sun had set, with Usama bin Zayd riding behind him. He kept gesturing with his hand calmly while the people were rushing right and left. He turned toward them and said, "People, maintain tranquility."Then he came to Jam (Muzdalifah) and led them in the two prayers combined. When morning came, he went to Quzah and stood upon it and said, "This is Quzah, and it is the standing-place, and all of Jam is a standing-place."Then he proceeded until he reached the valley of Muhassir, where he struck his she-camel and she trotted until he had crossed the valley. Then he stopped and seated Fadl behind him. Then he came to the Jamrah and threw the pebbles at it. Then he came to the place of sacrifice and said, "This is the place of sacrifice, and all of Mina is a place of sacrifice."A young woman from Khathaam consulted him and said, "My father is a very old man, and the obligation of Allah regarding Hajj has reached him. Is it acceptable that I perform Hajj on his behalf?"He replied, "Perform Hajj on behalf of your father."The narrator said, He turned Fadl's neck away, so Abbas said, "Messenger of Allah, why did you turn the neck of your cousin's son?"He answered, "I saw a young man and a young woman, and I did not trust Satan with them."Then a man came to him and said, "Messenger of Allah, I performed the ifadah before I shaved."He said, "Shave or trim, and there is no harm."Another came and said, "Messenger of Allah, I slaughtered before I threw the pebbles."He said, "Throw them, and there is no harm."Then he came to the House and circled it, then he came to Zamzam and said, "Sons of Abdul-Muttalib, were it not that people would overwhelm you over it, I would draw water myself."
وقف رسول الله ﷺ بعرفة فقال: هذه عرفة وهذا هو الموقف وعرفة كلها موقف. ثم أفاض حين غربت الشمس وأردف أسامة بن زيد، وجعل يشير بيده على هيئته والناس يضربون يمينا وشمالا يلتفت إليهم ويقول: أيها الناس! عليكم السكينة ثم أتى جمعا فصلى بهم الصلاتين جميعا فلما أصبح أتى قزح فوقف عليه، وقال: هذا قزح وهو الموقف وجمع كلها موقف. ثم أفاض حتى انتهى إلى وادي محسر فقرع ناقته فخبت حتى جاوز الوادي فوقف وأردف الفضل، ثم أتى الجمرة فرماها، ثم أتى المنحر، فقال: هذا المنحر ومنى كلها منحر. واستفتته جارية شابة من خثعم فقالت: إن أبي شيخ كبير قد أدركته فريضة الله في الحج أفيجزئ أن أحج عنه؟ قال: حجي عن أبيك. قال: ولوى عنق الفضل، فقال العباس: يا رسول الله، لم لويت عنق ابن عمك؟ قال: رأيت شابا وشابة فلم آمن الشيطان عليهما. ثم أتاه رجل فقال: يا رسول الله، إني أفضت قبل أن أحلق؟ قال: اخلق أو قصر ولا حرج. قال: وجاء آخر فقال: يا رسول الله، إني ذبحت قبل أن أرمي، قال: ازم ولا حرج. قال: ثم أتى البيت فطاف به ثم أتى زمزم فقال: يا بني عبد المطلب، لولا أن يغلبكم الناس عنه لنزعت.
Tirmidhi (885), Abu Dawud (1922, 1935), and Ibn Majah (3010) all narrated it from the hadith of Sufyan, from Abdul-Rahman bin Harith bin Ayyash bin Abu Rabia, from Zayd bin Ali, from his father, from Ubaydullah bin Abu Rafi, from Ali bin Abu Talib, and he mentioned it. The wording given is that of Tirmidhi, while others narrated it in abridged form. Tirmidhi said, "The hadith of Ali is a hasan sahih hadith. We do not know it from the hadith of Ali except through this route, from the hadith of Abdul-Rahman bin Harith bin Ayyash. More than one narrator has related it from Thawri in this same manner. This is the practice among the people of knowledge, who held that Dhuhr and Asr should be combined at Arafah at the time of Dhuhr. Some scholars of knowledge said, if a man prays at his lodging and does not attend the prayer with the imam, he may combine the two prayers himself, just as the imam did." He also said, "Zayd bin Ali is the son of Husayn bin Ali bin Abu Talib." End of quote.I say, its chain is hasan on account of the discussion concerning Abdul-Rahman bin Harith bin Abdullah bin Ayyash Makhzumi, though he is hasan al-hadith. Zayd bin Ali is the uncle of Jafar bin Muhammad Sadiq. Ibn Hibban mentioned him in Thiqat (4/249), and Hafiz said in Tahdhib, "Ibn Hibban also mentioned him again among the generation of the successors of the successors, saying, he narrated from his father." See Thiqat (6/313).