Explanation: (Then the Messenger of Allah (peace and blessings be upon him) mounted his mount until he reached the standing place, where he turned the belly of his she-camel al-Qaswa toward the rocks and placed the path of the pedestrians in front of him

The reciter: .

The Shaykh : His statement: means until he reached 'Arafah. This indicates that the valley of 'Arafah is not part of the standing place, because the Prophet (peace and blessings be upon him) rode from it until he reached the standing place, meaning he reached 'Arafah, which is the standing place. The evidence for this is the statement of the Prophet (peace and blessings be upon him): "I stood here, and all of 'Arafah is a standing place." However, he (peace and blessings be upon him) chose the farthest part of 'Arafah on the northeastern side. And this, may Allah know best, is because it was his (peace and blessings be upon him) custom to be in the rear with his people, at the end, to check on those who needed help or assistance or the like.
This is not because this specific location is distinguished by a special characteristic, but rather all of 'Arafah is a standing place. For this reason, he said: "I stood here, and all of 'Arafah is a standing place." It is as if he is saying to the people: Do not make things difficult for yourselves, do not strain yourselves to be present at this specific location, for you are in your locations on a valid standing place. The rocks are known to this day; they still exist and are known. "The path of the pedestrians" means their road. It was called a "path" (habl) because when a place is trodden, it becomes a mark like a rope.
And his statement (may Allah be pleased with him): is a matter of emphasis that the Prophet (peace and blessings be upon him) remained until the setting of the sun was confirmed.
It is understood from this hadith that on that day the weather was clear, with no clouds obstructing people from seeing the sun at its setting. This hadith was used as evidence that it is not permissible to proceed from 'Arafah during the day. The indication is that the Prophet (peace and blessings be upon him) delayed until the sun set, even though if he had proceeded and left before the sunset, it would have been easier for him and for the people. The fact that he delayed until night came and the weather darkened indicates that there is no choice but to remain until the sun sets. Also, if he had proceeded before the sunset, it would have been an imitation of the polytheists, who proceed from 'Arafah when the sun is on the mountains like the turbans of men. So the Prophet (peace and blessings be upon him) proceeded after the sunset.
As for the hadith of 'Urwah ibn al-Muthayris: it does not contradict the obligation, because he only asked whether his standing was valid or not. It may contain evidence for the opinion of those who said that it is not obligatory to remain until the sunset.
And his statement: Who is Usamah? Ibn Zayd. He did not place the senior Companions, or his relatives, or the senior among his relatives, behind him. Rather, he placed this freed slave behind him, indicating his (peace and blessings be upon him) humility and his avoidance of pomp and grandeur. He placed this freed slave behind him among the other Companions. It does not follow from the virtue of Usamah in this specific characteristic that he is absolutely superior to others, because virtue is sometimes qualified and sometimes absolute. The most virtuous of the Companions absolutely is Abu Bakr (may Allah be pleased with him), but it does not follow that he is superior to others in some specific characteristics. As the Prophet (peace and blessings be upon him) said to 'Ali ibn Abi Talib: This is a characteristic that was not for anyone else (may Allah be pleased with him).