It is an independent principle, authoritative in its own right and not subject to any other ruling. Nevertheless, a number of scholars have acted upon that ḥadith, among them the eminent Successor ʿUrwah ibn al-Zubayr. After this, can anyone still find an excuse for failing to implement it? “In that there is indeed a reminder for whoever possesses a heart or lends an ear while he is fully attentive” (Qāf 50:37). A detailed discussion of this concise statement may be found in the aforementioned work.

Know that for the pilgrims, casting the Jamrah on the Day of Sacrifice is equivalent to the ʿEid prayer for everyone else. For this reason Aḥmad ibn Ḥanbal considered it recommended that the inhabitants of the towns perform their ʿEid prayer at the very time when the pilgrims are offering their sacrifices in Minā. In the same spirit, the Prophet ﷺ delivered the sermon on the Day of Sacrifice after stoning the Jamrah, just as he used to deliver it in Madinah after the ʿEid prayer. Therefore, the view held by some—who, relying on general textual or analogical evidence, deem it preferable to pray the ʿEid prayer in Minā—is a mistake and an oversight of the Sunnah, for neither the Prophet ﷺ nor his successors ever performed an ʿEid prayer in Minā at all, as stated in Ibn Taymiyyah’s Fatāwā (26/180).