The first view—that the period of permissibility ends at sunset—is the well-known position within Imām Aḥmad’s school. The second view—that the time extends into the night—is the position of the Ḥanafīs and Shāfiʿīs. As for the Mālikīs, the well-known view among them is that stoning at night is a make-up (qaḍāʾ), whereas the Ḥanafīs and Shāfiʿīs regard it as performance on time (adāʾ).
Because of the severe congestion that now occurs at the jamarāt due to the large increase in pilgrim numbers, the Muslim World League, in 1394 AH under the chairmanship of Shaykh ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Bāz together with many members of its Constituent Council—representing numerous Muslim lands and collectively adhering to the four schools—issued a fatwa permitting stoning at night during the three Days of Tashrīq. They based this ruling on the opinions of those three Imams, on the Prophet’s ﷺ concession that allowed shepherds to delay the stoning because of their need, and on the many general texts of the lenient, facilitative sharīʿah. And Allah grants success.
Resolution of the Council of Senior Scholars concerning the stoning of the jamarāt:
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It is permissible to stone Jamrat al-ʿAqabah after midnight on the Night of Sacrifice, out of consideration for women, the elderly, the incapacitated, and those who accompany them to look after their needs, in light of the authentic ḥadiths and reports that indicate this permissibility.
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It is not permissible to stone the three jamarāt on the Days of Tashrīq before the sun has passed its zenith.
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The Council, by majority vote, rules that it is permissible to perform the stoning at night on behalf of the preceding day, so that the time for stoning extends until the break of dawn of the following day. This is to ward off hardship from the pilgrims, acting upon Allah’s words, “Allah intends ease for you” (2:185) and “He has not placed upon you in religion any hardship” (22:78), and because there is no sound, unequivocal evidence prohibiting stoning at night. And Allah grants success.
It is also permissible to defer all of the stoning to the last of the Days of Tashrīq. Is such deferred stoning considered performance on time or a make-up? Shaykh Muḥammad Amīn al-Shanqīṭī states in his Tafsīr that the correct view is that the Days of Tashrīq are, with respect to the stoning, like a single day—this being the position of Aḥmad and al-Shāfiʿī.