The benefits of the hadith of Asma'.
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The Shaykh : This hadith contains several benefits, among which are:
The permissibility of spending the night at Muzdalifah in worship, meaning keeping it awake through standing in prayer. However, is this better, or is it better for a person to sleep and rest? The latter is better, because it is the practice of the Prophet (peace and blessings be upon him) and his family. The most that can be said about the former is that there is no harm in it. But if a person sleeps and rests, that is better, because the person has come from 'Arafah with fatigue and effort, and the day of the festival will also involve fatigue and effort: stoning the pillars, slaughtering, circumambulation, and walking between al-Safa and al-Marwah. So the best is to sleep. But if one sits and reads a book, or recites the Book of Allah, or prays, we do not consider it an innovation nor a mistake, because this is reported from some of the Companions. Another benefit is the permissibility of acting upon the report of a trustworthy person regarding the timings. Because Asma' (may Allah be pleased with her) used to ask, saying: "Has the moon set?" until she was informed that it had set. There is no doubt that acting upon the report of a trustworthy person regarding the timings—timings for prayer, fasting, and departing from Muzdalifah—is permissible, even if it is from one person. This is not a matter of testimony where we would say two are required. The scholars said that for religious reports, one is sufficient. Therefore, we base our rulings on the narration of one person in hadiths. Sometimes a hadith is narrated involving retaliation or killing or the like, and we base our rulings on his report. The principle with them is that for religious reports, one is sufficient. Another benefit is the specification of the time for the departure of the weak and women by the setting of the moon. The setting of the moon on the night of the tenth day does not occur until after about two-thirds of the night has passed. Because when the moon first appears, when does it set? It sets at sunset. Then when ten days have passed, it sets at two-thirds of the night. Then when fifteen days have passed, it sets at dawn. So this is evidence that the departure should be after two-thirds of the night has passed. In the present time, a person may not be able to find the location of the moon, or may not see it due to the abundance of lights. So we say, praise be to Allah, we have clocks to look at. But even so, if a person departs before the moon sets, but after most of the night has passed, meaning after the middle of the night, there is no harm. But if one is cautious and does not depart until the moon sets, that is better. Another benefit is that it is permissible to pray the Fajr prayer in Mina. That the Fajr prayer on the day of the festival is permissible in Mina. And that is the case, because whoever departs before Fajr and reaches Mina should pray it there. Another benefit is that the Jamarat al-Aqabah may be stoned before Fajr for those who are permitted to depart from Muzdalifah before Fajr. Because Asma' (may Allah be pleased with her) stoned it before Fajr and then prayed. And this is undoubtedly the wisdom. As for saying to people, "Depart, but do not stone until the sun rises," this contradicts the wisdom. What is the benefit of departing if they depart and then remain until the sun rises and mix with the people? Then there is no facilitation for those who departed or for those who remained. So the correct view, without doubt, is that as soon as one reaches Muzdalifah, even if it is an hour before Fajr, let him stone the pillar. Another point is that she said, "O my lady, meaning O woman, we have not seen anything but that it has become dark." Yes. Another point is that the Prophet (peace and blessings be upon him) permitted the departure of the women. "Al-Za'n" is the plural of "Za'inah," which is a woman. And this is as indicated by the hadith of 'Abdullah ibn 'Umar (may Allah be pleased with them both). So women are considered among the weak. But an active woman, we may say that the best for her is to remain in Muzdalifah until she prays Fajr there. Yes, yes, O Salim.
The questioner : Entering Mina after...
The Shaykh : No, the best is to be on the edge of Muzdalifah. Muzdalifah is wide; do not think it is small. It is very, very wide. At the end of Muzdalifah, there is only the Wadi Mahsir between it and Mina. There is no objection to that if they depart after the middle of the night; nothing is required of them...
The questioner : ...
The Shaykh : No, from the beginning of the night they descend there. No, that is a mistake; that is not permissible. Yes.
The permissibility of spending the night at Muzdalifah in worship, meaning keeping it awake through standing in prayer. However, is this better, or is it better for a person to sleep and rest? The latter is better, because it is the practice of the Prophet (peace and blessings be upon him) and his family. The most that can be said about the former is that there is no harm in it. But if a person sleeps and rests, that is better, because the person has come from 'Arafah with fatigue and effort, and the day of the festival will also involve fatigue and effort: stoning the pillars, slaughtering, circumambulation, and walking between al-Safa and al-Marwah. So the best is to sleep. But if one sits and reads a book, or recites the Book of Allah, or prays, we do not consider it an innovation nor a mistake, because this is reported from some of the Companions. Another benefit is the permissibility of acting upon the report of a trustworthy person regarding the timings. Because Asma' (may Allah be pleased with her) used to ask, saying: "Has the moon set?" until she was informed that it had set. There is no doubt that acting upon the report of a trustworthy person regarding the timings—timings for prayer, fasting, and departing from Muzdalifah—is permissible, even if it is from one person. This is not a matter of testimony where we would say two are required. The scholars said that for religious reports, one is sufficient. Therefore, we base our rulings on the narration of one person in hadiths. Sometimes a hadith is narrated involving retaliation or killing or the like, and we base our rulings on his report. The principle with them is that for religious reports, one is sufficient. Another benefit is the specification of the time for the departure of the weak and women by the setting of the moon. The setting of the moon on the night of the tenth day does not occur until after about two-thirds of the night has passed. Because when the moon first appears, when does it set? It sets at sunset. Then when ten days have passed, it sets at two-thirds of the night. Then when fifteen days have passed, it sets at dawn. So this is evidence that the departure should be after two-thirds of the night has passed. In the present time, a person may not be able to find the location of the moon, or may not see it due to the abundance of lights. So we say, praise be to Allah, we have clocks to look at. But even so, if a person departs before the moon sets, but after most of the night has passed, meaning after the middle of the night, there is no harm. But if one is cautious and does not depart until the moon sets, that is better. Another benefit is that it is permissible to pray the Fajr prayer in Mina. That the Fajr prayer on the day of the festival is permissible in Mina. And that is the case, because whoever departs before Fajr and reaches Mina should pray it there. Another benefit is that the Jamarat al-Aqabah may be stoned before Fajr for those who are permitted to depart from Muzdalifah before Fajr. Because Asma' (may Allah be pleased with her) stoned it before Fajr and then prayed. And this is undoubtedly the wisdom. As for saying to people, "Depart, but do not stone until the sun rises," this contradicts the wisdom. What is the benefit of departing if they depart and then remain until the sun rises and mix with the people? Then there is no facilitation for those who departed or for those who remained. So the correct view, without doubt, is that as soon as one reaches Muzdalifah, even if it is an hour before Fajr, let him stone the pillar. Another point is that she said, "O my lady, meaning O woman, we have not seen anything but that it has become dark." Yes. Another point is that the Prophet (peace and blessings be upon him) permitted the departure of the women. "Al-Za'n" is the plural of "Za'inah," which is a woman. And this is as indicated by the hadith of 'Abdullah ibn 'Umar (may Allah be pleased with them both). So women are considered among the weak. But an active woman, we may say that the best for her is to remain in Muzdalifah until she prays Fajr there. Yes, yes, O Salim.
The questioner : Entering Mina after...
The Shaykh : No, the best is to be on the edge of Muzdalifah. Muzdalifah is wide; do not think it is small. It is very, very wide. At the end of Muzdalifah, there is only the Wadi Mahsir between it and Mina. There is no objection to that if they depart after the middle of the night; nothing is required of them...
The questioner : ...
The Shaykh : No, from the beginning of the night they descend there. No, that is a mistake; that is not permissible. Yes.