If a حاجی falls asleep at مزدلفہ and misses the Maghrib and Isha نمازs (which are combined and shortened there), they should pray them as soon as they wake up, as نماز is not waived due to sleep. The night stay at مزدلفہ is wajib (واجب) according to the majority, but the حج remains valid if missed. A dam may be required for missing the stay according to some scholars.
The night at مزدلفہ is part of the حج journey, and the Sunnah is to pray Maghrib and Isha combined and shortened (qasr) upon arrival from عرفات, then rest until shortly before Fajr. If a حاجی falls asleep and misses the combined Maghrib and Isha نمازs, they must pray them as soon as they wake up, because نبی کریم (صلی اللہ علیہ وسلم) said: 'Whoever sleeps through a نماز 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 مزدلفہ, the majority of scholars (Hanafi, Maliki, Shafi'i) consider it wajib (واجب). The Hanbali school considers it a rukn (pillar) of حج according to one opinion, though the well-known position is that it is wajib. Sheikh Ibn Baz held that the stay at مزدلفہ is wajib, and missing it without a valid excuse requires a dam (sacrifice). If a حاجی was present at مزدلفہ even briefly during the night or before Fajr, they have fulfilled the requirement.
Sheikh Ibn Uthaymeen clarified that if a حاجی arrived at مزدلفہ, fell asleep, and woke up after Fajr having missed the entire nighttime دعا and the Fajr نماز at مزدلفہ, they should pray what they missed immediately. Their حج is valid because they were physically present at مزدلفہ. However, they missed the Sunnah of the lengthy دعا after Fajr at Mash'ar al-Haram. The stay itself was fulfilled by their physical presence during the night, even while sleeping.
نبی کریم (صلی اللہ علیہ وسلم) said: 'Whoever sleeps through a نماز 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.'
نبی کریم (صلی اللہ علیہ وسلم) said: 'Whoever sleeps through a نماز 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.'
نبی کریم (صلی اللہ علیہ وسلم) came to مزدلفہ, and he prayed Maghrib and Isha together with one adhan and two iqamahs, and he did not pray anything between them.
نبی کریم (صلی اللہ علیہ وسلم) came to مزدلفہ, 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 مزدلفہ is wajib. Missing it requires a dam. Prayers missed due to sleep must be made up immediately. Physical presence at مزدلفہ fulfills the stay requirement even if one slept.
Al-Hidayah: the stay at مزدلفہ is wajib, and missing it requires a penalty.
The Maliki school considers the stay at مزدلفہ wajib. The key requirement is being present at مزدلفہ during the latter part of the night. Sleeping through does not invalidate the presence.
Al-Mudawwanah: Imam Malik considered the night stay at مزدلفہ واجب.
The stay at مزدلفہ 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 مزدلفہ is a confirmed Sunnah, and missing it does not require a penalty.
The Hanbali school holds that the stay at مزدلفہ 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 مزدلفہ is wajib, and some Hanbali scholars considered it a pillar of حج.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
نبی کریم (صلی اللہ علیہ وسلم) said: 'Whoever sleeps through a نماز 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)نبی کریم (صلی اللہ علیہ وسلم) came to مزدلفہ, 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)