What is the ruling on stoning the Aqabah pillar before the sun rises?
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Al-Huwaini: What is the ruling on 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) brought his family 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-Huwaini: And is there a break in its chain?
The Shaykh : Yes. 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, "Do not stone the Aqabah pillar except after the sun has risen." As for one who stoned before the sun rose, this has two cases for me: if he stoned based on his own initiative and reliance on the fatwa of some scholars, then his stoning is valid. But if he followed his own desire, he must repeat the stoning after the sun has risen.
Al-Huwaini: The statementThe Shaykh : May Allah reward the honorableThe 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) And in a narration Sunan al-Bayhaqi 4:839 ."
The Shaykh : This is first the statementThe Shaykh : 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 is what I see, which is that he prays Maghrib." In my opinion, and the memory is very distant, that this hadith is actually from the hadith of Ibn Mas'ud, I am inclined to think that it contains Abu Ishaq al-Sabi'i, and he had two defects: one was tadlis (concealment of a defect in a chain) and the other was 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 think is correct or incorrect. A look to the left. Yes.
The Shaykh : And what is it?
Al-Huwaini: And is there a break in its chain?
The Shaykh : Yes. 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, "Do not stone the Aqabah pillar except after the sun has risen." As for one who stoned before the sun rose, this has two cases for me: if he stoned based on his own initiative and reliance on the fatwa of some scholars, then his stoning is valid. But if he followed his own desire, he must repeat the stoning after the sun has risen.
Al-Huwaini: The statementThe Shaykh : May Allah reward the honorableThe 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 adhan for Isha' was called, or near that time, so he ordered a man to give the adhan and iqamah, then he prayed Maghrib and prayed two rak'ahs after it, then he called for his dinner and ate, then he ordered a man to give the adhan and iqamah, then he prayed Isha' two rak'ahs.
أنه أتى مزدلفة حين الآذان بالعتمة أو قريب من ذلك فأمر رجلا فأذن وأقام ثم صلى المغرب وصلى بعدها ركعتين، ثم دعا بعَشائه فتعشى ثم أمر رجلا فأذن وأقام ثم صلى العشاء ركعتينSo he prayed the two prayers, each prayer alone with an adhan and iqamah, and Isha' between them.
فصلى الصلاتين كل صلاة وحدها بأذان وإقامة والعِشاء بينهماThe Shaykh : This is first the statementThe Shaykh : 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 is what I see, which is that he prays Maghrib." In my opinion, and the memory is very distant, that this hadith is actually from the hadith of Ibn Mas'ud, I am inclined to think that it contains Abu Ishaq al-Sabi'i, and he had two defects: one was tadlis (concealment of a defect in a chain) and the other was 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 think is correct or incorrect. A look to the left. Yes.
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