The majority of scholars (Maliki, Shafi'i, Hanbali) hold that stoning the الجمرات on the days of Tashriq (11th, 12th, 13th) must be done after zawal (midday). Stoning before zawal is not valid. However, some scholars, including some Hanafi scholars and Ibn Taymiyyah, permitted stoning before zawal on the 12th and 13th for those with genuine hardship. On the 10th, stoning Jamrat al-Aqabah has no zawal restriction.
The timing of stoning on the days of Tashriq (11th, 12th, and 13th of Dhul-Hijjah) is a matter of scholarly debate. The majority of scholars — including the Maliki, Shafi'i, and the well-known Hanbali position — hold that stoning must be performed after zawal (when the sun passes its zenith at midday). This is based on the consistently reported practice of النبي (صلى الله عليه وسلم), who stoned the الجمرات after zawal on all three days of Tashriq. Ibn Umar reported that they used to wait for zawal before going to stone.
الشيخ ابن باز firmly held the majority position, ruling that stoning before zawal is not valid on the days of Tashriq and must be repeated after zawal. He noted that النبي's consistent practice establishes the timing, and his statement 'Take your rites from me' makes his practice binding. The اللجنة الدائمة issued the same ruling.
However, some scholars permitted stoning before zawal in cases of hardship. Abu Hanifah permitted stoning before zawal on the 13th day. Some Hanafi scholars extended this to the 12th. Ibn Taymiyyah, the Hanbali jurist, permitted stoning before zawal for those with genuine hardship on all days of Tashriq, arguing that النبي's after-zawal timing was his practice (fi'l), not an explicit command, and that the crowds create genuine hardship. الشيخ ابن عثيمين, while personally preferring the majority position, acknowledged the strength of Ibn Taymiyyah's argument for hardship cases.
النبي (صلى الله عليه وسلم) stoned Jamrat al-Aqabah on the Day of Sacrifice in the morning. As for the days after that, he stoned after zawal (midday).
النبي (صلى الله عليه وسلم) stoned Jamrat al-Aqabah on the Day of Sacrifice in the morning. As for the days after that, he stoned after zawal (midday).
We used to wait for the proper time (zawal) and when the sun passed the zenith, we would stone.
We used to wait for the proper time (zawal) and when the sun passed the zenith, we would stone.
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
Abu Hanifah permitted stoning before zawal on the 13th day (and the 12th عند some). On the 11th, stoning must be after zawal. Some later Hanafi scholars were more lenient for all days in cases of hardship.
Al-Hidayah: Abu Hanifah permitted stoning on the last day before zawal.
Stoning must be after zawal on all days of Tashriq. Stoning before zawal is not valid and must be repeated. No exception for hardship regarding timing.
Al-Mudawwanah: Imam Malik required stoning after zawal on all days of Tashriq.
The Shafi'i school requires stoning after zawal on the days of Tashriq. Stoning before zawal is invalid.
Al-Majmu' by al-Nawawi: 'Stoning on the days of Tashriq is not valid before zawal.'
The well-known Hanbali position requires stoning after zawal. Ibn Taymiyyah permitted stoning before zawal for hardship, arguing the timing is based on practice, not explicit command.
Al-Mughni by ابن قدامة requires after zawal. Ibn Taymiyyah in Majmu' al-Fatawa permitted earlier stoning for hardship.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
النبي (صلى الله عليه وسلم) stoned Jamrat al-Aqabah on the Day of Sacrifice in the morning. As for the days after that, he stoned after zawal (midday).
Sahih Muslim #1299 (sahih)We used to wait for the proper time (zawal) and when the sun passed the zenith, we would stone.
Sahih al-Bukhari #1746 (sahih)