Explanation: (When the Day of Tawriyah arrived, they set out for Mina, and they entered the state of ihram for Hajj. The Messenger of Allah (peace and blessings be upon him) mounted his mount and prayed the Dhuhr, 'Asr, and Maghrib there)

The reciter: .

The Shaykh : Jabir (may Allah be pleased with him) says: When the Day of Tawriyah arrived, they set out: meaning the people. The Day of Tawriyah is the eighth day of Dhu al-Hijjah. It is called that because the pilgrims fill their water skins with water on that day, carrying it to Mina, as there were no flowing springs in Mina at that time, but they would fill their containers with water. This day is the first day to have a specific name among the days of Hajj. The day following it is the Day of 'Arafah, the day following that is the Day of Sacrifice, the day following that is the Day of al-Qar, the day following that is the first Day of Departure, and the day following that is the second Day of Departure. These are five days, each with its own name.
He says: They set out for Mina, and it has been mentioned previously that they entered the state of ihram from al-Abtah. The Prophet (peace and blessings be upon him) prayed the Dhuhr, 'Asr, Maghrib, 'Isha, and Fajr there. It is not mentioned that he combined the prayers, and therefore combining prayers in Mina is not prescribed; rather, one prays shortened without combining. Then he stayed for a short while until the sun rose. This is evidence that one prays five times in Mina: the Dhuhr, 'Asr, Maghrib, 'Isha, and Fajr. This is a recommended practice (sunnah) and not obligatory.
The evidence for it not being obligatory is the hadith of 'Urwah ibn al-Mutharris (may Allah be pleased with him), who came to the Prophet (peace and blessings be upon him) during the Fajr prayer on the night of Muzdalifah and informed him that he had not left a mountain without standing at it. The Prophet (peace and blessings be upon him) said: , and he did not say "and he spent the night in Mina" or something similar. This indicates that it is not obligatory.
It also contains that the Prophet (peace and blessings be upon him) ordered a tent to be set up for him at Namirah, although it is narrated from him that he was asked to have a tent set up for him in Mina, but he refused and said: . He says: So he ordered a tent of hair to be set up for him at Namirah. The Messenger of Allah (peace and blessings be upon him) then proceeded, and the Quraysh had no doubt that he would stand at the Sacred Standing Place, as the Quraysh used to do in the pre-Islamic age of ignorance. Due to their pre-Islamic arrogance and partisanship, the Quraysh would not stand on the Day of 'Arafah except at Muzdalifah. They would say: We are the people of the Sacred Precinct, so we do not go out to the non-sacred area, while the rest of the people stand at 'Arafah. But the Prophet (peace and blessings be upon him) renewed Hajj according to the stations of Ibrahim (peace be upon him). His statement: "He passed by until he reached 'Arafah, where he found the tent had been set up for him at Namirah"—this phrase suggests that Namirah is part of 'Arafah, because he said: . The commentators differed on this. Some said: "Until he reached 'Arafah" means he approached it, because Namirah is close to 'Arafah. He did not say "until he reached a place near 'Arafah." The correct view is that the phrase is to be taken at its apparent meaning, and that the meaning of "he passed by until he reached 'Arafah" is in contrast to his statement: "The Quraysh had no doubt that he would stand at the Sacred Standing Place." The meaning is: he reached 'Arafah, meaning he did not stand at Muzdalifah as the Quraysh used to do. On his way to 'Arafah, he stopped at Namirah. On this basis, the hadith does not imply that Namirah is part of 'Arafah, as is the reality, for Namirah is a place near 'Arafah and not part of it.
And his statement in this sentence: . Al-Qaswa was the name of the she-camel on which he performed Hajj. He had another she-camel called al-'Adhaba. Ibn al-Qayyim (may Allah have mercy on him) mentioned in the beginning of *Zad al-Ma'ad* the names given to his mounts (may Allah's prayers and peace be upon him). His statement: is evidence that it is permissible for a person who has authority and status to order others to fix something for him. This does not contradict the prohibition by the Prophet (peace and blessings be upon him) of asking people for things, because there is a difference between asking a person for something and that person considering it a favor upon you, and asking a person for something and that person considering the favor to be from you to him. What occurred from the Prophet (peace and blessings be upon him) in this regard is that everyone was pleased that the Messenger would order them, and he was the leader of his Ummah (peace and blessings be upon him), so he ordered in the capacity of authority and command.