The ruling on stoning the Aqabah pillar before the sunrise.

Al-Hawini: What is the ruling for one who stoned the Aqabah pillar on the Day of Sacrifice before the sun rose? And what is the degree of authenticity of the hadith of Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent his family ahead and ordered them not to stone the Aqabah pillar until the sun rose? And is there a break in its chain?

The Shaykh: And what is it?
Al-Hawini: And is there a break in its chain?

The Shaykh: Yes, indeed. As for this hadith of Ibn Abbas, there is no doubt in its authenticity, and that the Prophet (peace and blessings be upon him and his family) said to the weak ones, among whom were the boys: . As for one who stoned before the sun rose; in my view, this has two cases. If he stoned based on his own initiative and relying on the fatwa of some scholars, then his stoning is valid. But if he followed his own desire, then he must repeat the stoning after the sun rises.
Al-Huwaini: The statementThe Shaykh : , says His EminenceThe Shaykh : Muhammad al-Salih: "When the sun sets, he proceeds to Muzdalifah. When he arrives there, he prays Maghrib and Isha' combined, unless he arrives at Muzdalifah before the last Isha', in which case he prays it in its time. This is what I see in this issue. And in Sahih al-Bukhari, from Ibn Mas'ud (may Allah be pleased with him): 'That he came to Muzdalifah when the call to prayer for Isha' was made, or close to that, so he ordered a man to call the adhan and iqamah, then he prayed Maghrib, and prayed two rak'ahs after it, then he ordered his dinner to be brought and he dined, then he ordered a man to call the adhan and iqamah, then he prayed Isha' two rak'ahs.' And in a narration: 'So he prayed the two prayers, each prayer alone with an adhan and iqamah, and Isha' between them.'"

The Shaykh: This, first of all, is the statement ofThe Shaykh : which indicates that he did not rely on the hadith, because he did not mention the two rak'ahs, but he mentioned the hadith, and mentioned the hadith after saying this which I see, which is that he prays Maghrib. In my opinion—and the memory is very distant—that this hadith is indeed from the hadith of Ibn Mas'ud, and it is likely that it contains Abu Ishaq al-Sabi'i, and he had two defects; one is tadlis (concealment of a defect in a chain), and the other is ikhtilat (confusion in narration). But let us verify this, and as I mentioned earlier, the memory is very distant, it is necessary to review al-Bukhari to which this hadith is attributed to verify what we now think is correct or incorrect; so a look to the left.
Yes.