And when He commanded them to remember Him at the completion of the pillars, it was sometimes understood that their restriction to it was during the time they were remembering their fathers. He said, generalizing, and let the encouragement to it be more emphatic for the repetition of the invitation to it in the form of command, so it would be greater in its significance: ﴿And remember﴾ by throwing, He commanded throwing and expressed it by remembrance to include every remembrance, whether verbal or otherwise. ﴿Allah﴾ meaning for what He deserves in Himself of perfection. ﴿In days﴾ and since it does not need to be counted due to its being few, and after the days which one should be cautious about in matters of it by opinion and otherwise until it becomes known, He said, gathering the description of what does not have intellect with what is consistent in it from the alif and ta when its described is a small number: ﴿Numbered﴾ and they are the days of your staying in Mina in His hospitality, glorified and exalted is He, for the completion of what remains upon you from the completion of the pilgrimage acts. The first of them (p-163) is the Day of Al-Qarr, which is the eleventh, for the people to settle in it in Mina. The second is the first day of departure, the third is the greatest day of departure, and the three are called the days of Tashreeq, and along with the Day of Eid, they are called the days of Nahr.

And the four along with the Day of Arafah are the days of Takbeer and remembrance. And when it was understood from this that it is necessary to remain in them - during the period of the three days - he negated that, making it easy, for the pilgrimage gathers the strong and the weak, the servant and the served, and the weak in this religion is a leader over the strong. He said, indicating that a person in that greatest gathering has two inclinations: one inclination draws him to remain in those pleasing places and the forgiven gatherings, and another inclination draws him to his family, his homeland, his tribes, and his brothers: ﴿So whoever hastens﴾ among you to depart to return to his homeland ﴿in two days﴾ from it ﴿there is no sin upon him﴾ and hastening is the act of doing something (p-164) before the time that is most appropriate for it. And he specified with two days to inform that whoever reaches the sunset of the second day in Mina while he is staying must spend the night of the third and throw on the third day. If he departs before its sunset, he is exempt from the night stay and the throwing. He said in the explanation of the refined: with no disagreement, and likewise if he reaches the sunset while he is departing before he separates (p-165) from it, and he did not specify the delay because its end on the third day is known, as the days are three.

And when that was sometimes understood that the latecomer would incur sin, as the people of ignorance used to say, and the companions, may Allah be pleased with them, were a people who raced to the high ranks, and He, glorified and exalted is He, wanted to be gentle with the people of this religion, He concealed the explicit statement of encouragement for delay. So He also expressed it by negating sin like the first after indicating the encouragement in it by expressing the first departure with hastening. He said: ﴿And whoever delays﴾ meaning he remained in Mina until the completion of the three, and threw on the third day ﴿there is no sin upon him﴾ and delay is the moving away of the action from the present time.

The Sheikh Muhyi al-Din said in the explanation of the Muhadhdhab: Al-Shafi'i, may Allah be pleased with him, and his companions said: It is permissible to depart on the second day of Tashriq and it is permissible on the third. This is agreed upon due to His saying, the Exalted: ﴿So whoever hastens﴾ - the verse. They said: And delaying until the third day is better according to the authentic hadiths. "That the Messenger of Allah, blessings and peace be upon him, departed on the third day." (p-166) And since the basis of bodily actions is on intentions, he restricted that by saying: ﴿For whom﴾. This means that this departure is free of sin for both categories for whom ﴿fears Allah﴾ among their people, so he directed his actions towards what pleases Allah. And since the implication is: Do whatever you wish of hastening or delaying, he added to it what is known to be its spirit by saying: ﴿And fear Allah﴾, meaning the One who has complete encompassing knowledge. And since the Hajj is a gathering in this world and departing from it resembles the departure of the people of the standing after the gathering from this world, some to Paradise and some to the Fire, he reminded them of that by saying: ﴿And know that you﴾ all ﴿will be gathered to Him﴾, not to anyone else ﴿after the resurrection﴾. And the gathering is the assembly with reluctance, and it occurs at their first emergence from the graves until the end of the standing. So know what will be a cause for your departure from it to the abode of His honor (p-167), not to the abode of His humiliation. Al-Harali said: The entirety of Hajj and its rites correspond in consideration to the matter of the Day of Gathering and its positions, from the pilgrim's departure from his homeland provisioned like the departure of the dead from this world provisioned with the provision of deeds. And his arrival at the Miqat and his declaring the intention while stripped is like his resurrection from the grave while naked. And his Talbiyah in his Hajj is like his Talbiyah in his gathering ﴿rushing to the caller﴾ [Qamar: 8]. Likewise, his consideration of the place to the ultimate pouring and settling in the Sacred Sanctuary in the Hereafter, which is Paradise, and drinking from the water of Zamzam, which is a sign of Allah's hospitality to the people of Paradise, are among the many considerations that the people of understanding and certainty observe. For this reason, it was the most complete conclusion of the rulings of Hajj to mention the gathering - it has ended. And here has been completed what He, glorified and exalted is He, intended to clarify the foundations of Islam, the five: faith, prayer, zakat, fasting, and Hajj, referring to the first three of them by His saying, the Exalted, at the beginning of the Surah: ﴿They believe in the unseen and establish prayer and spend from what We have provided them﴾ [Baqarah: 3]. And the mention of Hajj is for further attention to it, subsequent to fasting after its prior mention. And perhaps this is the reason for the precedence of fasting over Hajj at times and its delay at other times in the narrations of the hadith of Ibn Umar, may Allah be pleased with them, in the authentic report: "Islam is built on five."