If a jamaah haji falls asleep at Muzdalifah and misses the Maghrib and Isha shalat (which are combined and shortened there), they should pray them as soon as they wake up, as shalat is not waived due to sleep. The night stay at Muzdalifah is wajib (wajib) according to the majority, but the Haji remains valid if missed. A dam may be required for missing the stay according to some scholars.
The night at Muzdalifah is part of the Haji journey, and the Sunnah is to pray Maghrib and Isha combined and shortened (qasr) upon arrival from Arafah, then rest until shortly before Fajr. If a jamaah haji falls asleep and misses the combined Maghrib and Isha shalat, they must pray them as soon as they wake up, because Nabi (shallallahu alaihi wa sallam) said: 'Whoever sleeps through a shalat or forgets it, let him pray it when he remembers it, for that is its time.' Prayer is never waived due to sleep or forgetfulness.
Regarding the stay itself at Muzdalifah, the majority of scholars (Hanafi, Maliki, Shafi'i) consider it wajib (wajib). The Hanbali school considers it a rukun (pillar) of Haji according to one opinion, though the well-known position is that it is wajib. Sheikh Ibn Baz held that the stay at Muzdalifah is wajib, and missing it without a valid excuse requires a dam (sacrifice). If a jamaah haji was present at Muzdalifah even briefly during the night or before Fajr, they have fulfilled the requirement.
Sheikh Ibn Uthaymeen clarified that if a jamaah haji arrived at Muzdalifah, fell asleep, and woke up after Fajr having missed the entire nighttime doa and the Fajr shalat at Muzdalifah, they should pray what they missed immediately. Their Haji is valid because they were physically present at Muzdalifah. However, they missed the Sunnah of the lengthy doa after Fajr at Mash'ar al-Haram. The stay itself was fulfilled by their physical presence during the night, even while sleeping.
Nabi (shallallahu alaihi wa sallam) said: 'Whoever sleeps through a shalat or forgets it, let him pray it when he remembers it, for that is its time. There is no expiation for it other than that.'
Nabi (shallallahu alaihi wa sallam) said: 'Whoever sleeps through a shalat or forgets it, let him pray it when he remembers it, for that is its time. There is no expiation for it other than that.'
Nabi (shallallahu alaihi wa sallam) came to Muzdalifah, and he prayed Maghrib and Isha together with one adhan and two iqamahs, and he did not pray anything between them.
Nabi (shallallahu alaihi wa sallam) came to Muzdalifah, and he prayed Maghrib and Isha together with one adhan and two iqamahs, and he did not pray anything between them.
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
The stay at Muzdalifah is wajib. Missing it requires a dam. Prayers missed due to sleep must be made up immediately. Physical presence at Muzdalifah fulfills the stay requirement even if one slept.
Al-Hidayah: the stay at Muzdalifah is wajib, and missing it requires a penalty.
The Maliki school considers the stay at Muzdalifah wajib. The key requirement is being present at Muzdalifah during the latter part of the night. Sleeping through does not invalidate the presence.
Al-Mudawwanah: Imam Malik considered the night stay at Muzdalifah wajib.
The stay at Muzdalifah is a Sunnah mu'akkadah in the Shafi'i school, not wajib. Missing it does not require a dam, though it misses significant reward.
Al-Majmu' by al-Nawawi: the stay at Muzdalifah is a confirmed Sunnah, and missing it does not require a penalty.
The Hanbali school holds that the stay at Muzdalifah is wajib (with some scholars considering it a pillar). Being present even briefly fulfills it. Missing it requires a dam.
Al-Mughni by Ibn Qudamah: the stay at Muzdalifah is wajib, and some Hanbali scholars considered it a pillar of Haji.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
Nabi (shallallahu alaihi wa sallam) said: 'Whoever sleeps through a shalat or forgets it, let him pray it when he remembers it, for that is its time. There is no expiation for it other than that.'
Sahih al-Bukhari #597 (sahih)Nabi (shallallahu alaihi wa sallam) came to Muzdalifah, and he prayed Maghrib and Isha together with one adhan and two iqamahs, and he did not pray anything between them.
Sahih Muslim #1218 (sahih)