Spending the night at Mina and throwing the remaining pebbles - [14]

After an overnight stay in Mudzlifah, the pilgrims travel to Mina to perform "Throwing stones at the devils " 

After a pilgrim finishes tawaf al-ifada, he returns to Mina on the same day where he is to spend the eve of 11th and the eve of 12th Dhul-Hijjah.

It is permissible for a pilgrim to stay in Makkah and spend the night at Mina and vice-versa. He is free not to spend the night at Mina although this is disliked without an excuse. Among the excuses that allow a pilgrim not to spend the night at Mina is lack of accommodations. If he does not spend the night at Mina, he is obliged to go there to stone.

 After spending the night and performing the fajr prayer at Muzdalifah, a pilgrim heads to Jamarat al-'Aqaba at Mina to stone it with seven pebbles one after the other.

A pilgrim is to throw the pebbles with some force and say,"Bismillah, Allahhu akbar raghman lil Shaytan wa hizbuhu. Allahuma ij'alahu hajjan mabruran wa dhamban maghfuran" i.e. "In the name of Allah, Allah is the greatest despite Satan and his followers. O Allah! Make this a blessed hajj and forgive my sins."

At this point, a pilgrim ceases chanting the talbiyah which he started when he first entered ihram.

A pilgrim is not to follow the example of those who use large pebbles, sticks, glass, or shoes to stone the stoning sites as this contravenes the sunnah. There is no harm if a pilgrim delays stoning until late into the day.

Commissioning another to stone on one's behalf

It is permissible for a pilgrim who is unable to stone for himself due to an illness or an excuse that prevents him from stoning at the prescribed time, to commission another to stone on his behalf. The person commissioned must have done his own stoning first.

The three sites and times for stoning.

Jamarat as-Sughra is situated close to Al-Khayf mosque. This is followed at a close distance by Jamarat al-Wusta, which in turn is followed by the last stoning site, Jamarat al-'Aqaba. A pilgrim stones each stoning site with seven pebbles on each of the second and third days following 'Eid as he did with Jamarat al-'Aqaba on the first day of 'Eid.

3 Jamrah : Al Aqabah, Al Wustho,Al Sughra.

The time for stoning extends from midday until the sun sets, although it is also permissible to stone after sunset. Whenever possible and if it does not constitute any hardship, it is recommended to stone after midday conforming to the sunnah of our Prophet. Imams 'Ataa`, Tawus and others have maintained the permissibility of stoning before midday. The Shafi'i scholar, imam Raf'i, maintained the permissibility of stoning starting at fajr and all of this conforms to one of the reports from imam Abu Hanifa.

Allah Almighty says:

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ١٨٥

Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful. — Dr. Mustafa Khattab, The Clear Quran

[Al-Baqarah, 185]

On no soul doth Allah place a burden greater than it can bear. 

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ ٢٨٦

Allah does not require of any soul more than what it can afford. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our ˹only˺ Guardian. So grant us victory over the disbelieving people.” — Dr. Mustafa Khattab, The Clear Quran

[Al-Baqarah, 286]

When a woman experiences menstruation before tawaf al-ifada.

It is permissible for a woman who experiences menstruation before tawaf al-ifada and cannot stay behind to perform the rite, to use medicine to stop her menstrual flow. She is to bathe and then make tawaf. If the bleeding stops occasionally during her menstrual cycle, it is permissible for her to perform tawaf on the days when she is not bleeding following one of the opinions of imam al-Shafi'i who said, "[A woman is] pure on the days when her menstrual flow is interrupted." This opinion agrees with that of imams Malik and Ahmed.

Some Hanbali and Shafi'i scholars permit a woman in a state of menstruation to enter the Sacred Mosque to perform tawaf after bathing and wearing a sanitary pad to prevent leakage that may harm others and to avoid soiling the mosque. In this case, she is not obliged to make fidya [compensation] because menstruation, along with time constraints and travel, is among of the excuses recognized by Islamic law.

Sheikhs Ibn Taymiyyah and Ibn al-Qayyim have both maintained the validity of tawaf al-ifada performed by a menstruating woman who is compelled to travel with her companions. The same ruling applies to a woman in post natal bleeding.