Nasai

English translation:

Throwing the pebbles (rami) is the final act that a pilgrim (muhrim) performs during Hajj. After this, his state of ihram comes to an end; therefore, the time for reciting the talbiyah is also up to the act of rami. In light of an authentic and explicit hadith, the preferred view is that the talbiyah should be discontinued with the throwing of the last pebble of rami. This is the position of Imam Ahmad and some of the companions of al-Shafi’i. For details, see:

Hadith Commentary: Benefits and Issues: Most of the noble Companions (radi Allahu anhum ajma'in), the Tabi'in (rahimahumullah), Imam Abu Hanifah (rahimahullah), Imam Shafi'i (rahimahullah), and Imam Ahmad (rahimahullah) are of the view that the talbiyah should be stopped at the time of beginning the stoning (rami) of Jamrah Aqabah. However, from this narration it is understood that the talbiyah should be stopped at the completion of the stoning of Jamrah Aqabah.

Imam Ibn Hazm (rahimahullah), some Shafi'is, and hadith scholars hold this same position.

Some of the noble Companions (radi Allahu anhum ajma'in), such as Aisha (radi Allahu anha), Sa'd ibn Abi Waqqas (radi Allahu anhu), Ali (radi Allahu anhu), Imam Malik (rahimahullah), Imam Awza'i (rahimahullah), Imam Layth (rahimahullah), and Hasan al-Basri (rahimahullah) are of the view that the talbiyah should be stopped after the sun passes its zenith (zawal) on the Day of 'Arafah. It appears that these respected individuals were not aware of the action of the Prophet (sallallahu alayhi wa sallam), from which it is understood that sometimes even the closest companions were unaware of the actions of the Prophet (sallallahu alayhi wa sallam).

Aisha (radi Allahu anha) and Umm Salamah (radi Allahu anha) are among the Mothers of the Believers, and Sa'd and Ali (radi Allahu anhuma) are among the ten who were given glad tidings of Paradise (asharah mubashsharah).

Therefore, for us, the proof and evidence is the method of the Prophet (sallallahu alayhi wa sallam); the practice of any great Companion or Imam cannot serve as proof if it is contrary to the practice of the Prophet (sallallahu alayhi wa sallam).

English Commentary:
1:
The argument of those people is based on ((حَتَّى يَرْمِيَ الْجَمْرَةَ)), that after casting the pebbles at Jamrah Aqabah, one should stop reciting the talbiyah.
However, the majority of scholars state that the talbiyah should be stopped as soon as the first pebble is cast at Jamrah Aqabah.
Their evidence is the narration found in Sahih al-Bukhari and Sahih Muslim, in which the words ((لَمْ يَزَلْ يُلَبِّي حَتَّى بَلَغَ الْجَمْرَةَ)) are mentioned.

1815. Commentary: The talbiyah begins from the time of donning the ihram and continues until the stoning of Jamrah Aqabah on the tenth day, as is mentioned in the narration of the two Sahihs: The Prophet (sallallahu alayhi wa sallam) continued to recite the talbiyah until he reached the Jamrah. (Sahih al-Bukhari, Book of Hajj, Hadith: 1543, 1544 and Sahih Muslim, Book of Hajj, Hadith: 1281)

Various methods of "khadhf" (throwing) have been described, but the Sunnah and the easiest method is to hold the pebble between the tips of the thumb and the index finger (the finger used in tashahhud) and then throw it. However, due to the crowd in the present era, even acting upon this method has become difficult.

When both speech and action are combined, their impact reaches its peak; therefore, the Shari‘ah has prescribed speech alongside action in almost all acts of worship. In Hajj as well, reciting the Talbiyah with the donning of ihram, engaging in remembrance and supplication during tawaf, and pronouncing takbirat while performing the stoning (rami), etc., are all based on this very principle.

Benefit:
From this hadith, it is understood that one should continue reciting the talbiyah from Muzdalifah until the stoning of the pebbles; a person may ride together with another person on a single mount; the final standing (wuquf) will be the standing at Muzdalifah.