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Whether pebbles thrown in accepted Hajj are lifted to heaven


Assalaamu alaykum. I recently heard in a lecture that one of the signs of an accepted Hajj is that the stones which you throw at the Jamaraat (pillars) are lifted and taken by Allah, meaning that they disappear. Of course, there is no way for us to find out, but I have not been able to find any hadith on it yet. The purpose for asking is to teach my children. Can you please clarify. May Allah reward you.


All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger.

There are some ahaadeeth, whose chain of narrators is inauthentic, which indicate what you mentioned in the question, among which are the following:

"There is no Hajj of a person that is accepted except that its stones are raised (meaning the pebbles thrown at the Jamaraat)." Al-Albaani classified it as Dha'eef (weak) in As-Silsilah Adh-Dha'eefah.

Also, the hadeeth by Abu Sa'eed Al-Khudri: “We said, ‘O Messenger of Allah, these stones that are thrown every year; we feel that they decrease.’ The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said, ‘Those that are accepted are lifted; otherwise, you would see them like mountains.’” [Al-Bayhaqi and Al-Albaani classified it as Dha'eef].

Al-Albaani said:

This hadeeth was reported as a Mawqoof hadeeth (with a chain of narrators terminating at the Companion level), and it was reported by Al-Azraqi in Taareekh Makkah (The History of Makkah) and by Ad-Doolaabi in Al-Kuna from Ibn Abi Nu‘m on the authority of Abu Sa‘eed Al-Khudri. He said, ‘The pebbles that are accepted are lifted.’ Its chain of narration is Saheeh (sound [as Mawqoof]) ... It was also cited by Al-Azraqi and Al-Bayhaqi as a Mawqoof hadeeth from Ibn ‘Abbaas with an authentic chain of narrators as well. So the most correct view about this hadeeth is that it is a Mawqoof hadeeth.

The conclusion is that it is not authentically attributed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) but it is authentic as a Mawqoof hadeeth by these two Companions: Ibn ‘Abbaas and Abu Sa‘eed Al-Khudri.

The visual and tangible signs of acceptance happened to the previous nations, as mentioned by the scholars of Tafseer (Quran exegesis) about the interpretation of the verse in which Allah says (what means): {And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other.} [Quran 5:27]

The scholars said, “The custom at that time was that a person offers his sacrifice to Allah, and then he would pray and prostrate. If a fire came down and ate the sacrifice, then this was evidence of acceptance; otherwise, if it was left, it was evidence that it was not accepted.

This is mentioned by Ibn ‘Atiyyah in Al-Muharrar Al-Wajeez and by Al-Baghawi and others.

Allah knows best.

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