Abu Dawud

1941. Commentary: On the tenth day, the prescribed (sunnah) time for stoning the Jamrah is after the sun has risen.

1939. Commentary: There is a concession for women, children, the sick, the elderly, and weak individuals that they may depart from Muzdalifah towards Mina before the Fajr prayer.

(1) The author of Dhakheerat al-‘Uqba writes that in most copies, the chapter heading is as it appears, but this is not correct. The correct chapter heading is: [تَقْدِیْمُ النِّسَائِ وَالصِّبِیَانِ اِلٰی مِنٰی مِنَ الْمُزْدَلِفَۃِ]. In the Sunan al-Kubra of Imam al-Nasa’i rahimahullah, it is in this manner. Its meaning is as follows: “Sending women and children from Muzdalifah towards Mina.” See: (Sharh al-Nasa’i by al-Ityubi: 25/391)

(2) The departure from Muzdalifah to Mina should take place after performing the morning prayer (Salat al-Fajr), after engaging in some remembrance (adhkar), and a little before sunrise. However, since weak women and children may experience hardship in the crowd, they may be sent at any time after midnight before the break of dawn, but they will perform the stoning (rami) only after sunrise, although they will do so before the rest of the people.

(3) In matters of religion, everyone is held responsible according to their capacity. The purpose of religious acts is not to subject people to hardship and difficulty, but rather obedience and compliance. And each person will fulfill them according to his ability. The Shari‘ah has taken into consideration the excuses of those with valid reasons. This is a distinguishing feature of the Muhammadan Shari‘ah. And to Allah belongs all praise.

From this hadith, it has been argued that performing the morning (Fajr) prayer in Muzdalifah or standing there afterwards is not among the essential pillars (arkan) of Hajj. Hajj can be valid without it; otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have permitted women to proceed to Mina at night. However, this argument is questionable because this concession is only for those individuals who have been mentioned in the hadith. Therefore, it is not correct to deduce from this hadith that performing the Fajr prayer in Muzdalifah is not an essential pillar. This is similar to how standing (qiyam) in prayer is considered a pillar, but a weak person who is unable to do so is exempted from this pillar. The same applies to the issue of performing the Fajr prayer in Muzdalifah. And Allah knows best.

620 Lexical Explanation: «في الثقل» The “tha” and “qaf” both have a fatha. The luggage of a traveler.
«الثقل» “Dad”, “ain”, and “fa” all have a fatha. It is the plural of “da‘eef” (weak). By this is meant women, children, and servants, etc.
«الضعفة» For going from Muzdalifah to Mina.
«من جمع» At night.

Benefits and Issues:
➊ This hadith is evidence that for weak individuals, there is a concession to depart towards Mina from Muzdalifah without spending the entire night there, and for the rest of the people, it is not permissible to depart from Muzdalifah before the Fajr prayer.
➋ According to the opinion of Tayyibi, it is recommended (mustahabb) to send weak and feeble individuals ahead in order to save them from the hardship and difficulty of the crowd.

Benefit:
From this hadith, it is understood that weak and infirm people may proceed from Muzdalifah to Mina earlier, during the night. In every matter, consideration should be given to the weak.

Benefit:
From this hadith, it is understood that a teacher may call young boys "son." The Jamarat should be referred to as "Jamarat" itself; some people call them "Shaytan," but there is no evidence for this. After the sun has risen, the Jamarat should be pelted with pebbles. One should keep a learned scholar with oneself during Hajj.