Is the Hajj of one who descended from Arafat, performed Tawaf Al-Ifadah, and then exited the state of Ihram, then went to Muzdalifah to stone the Jamarat, valid?

The jurists have agreed that the Tawaf al-Ifadah (circumambulation of outpouring) is a pillar of Hajj. The Hanafis and Malikis held that its time begins from the dawn of the Day of Sacrifice (Yawm al-Nahr), while the Shafi'is and Hanbalis held that it is valid from the middle of the night of the Day of Sacrifice, provided that the standing at Arafah has preceded it. So, if the pilgrim performs the circumambulation after midnight, his tawaf is valid according to the Shafi'i and Hanbali schools. However, if his tawaf was before midnight, it is not valid by agreement, and he must repeat the circumambulation.

As for spending the night in Muzdalifah, it is obligatory according to the majority of scholars, and they differed on the extent of what is obligatory. According to the Shafi'is and Hanbalis, merely being present in Muzdalifah, even for a moment in the second half of the night after standing at Arafah, is sufficient, and staying is not a condition. According to the Hanafis, one must stand there after dawn until sunrise, and whoever leaves this without an excuse must offer a sacrifice (dam). According to the Malikis, one must dismount there for the duration of unloading one's baggage, and whoever leaves it must offer a sacrifice unless there is an excuse. So, if the pilgrim did not initially come to Muzdalifah but passed through it after the circumambulation and before dawn, there is nothing upon him. But if he did not come to it without an excuse, he must offer a sacrifice.

If the pilgrim performs Tawaf al-Ifadah and then exits the state of ihram (by shaving or shortening his hair and wearing sewn clothes), there is nothing upon him. However, if he circumambulates and wears sewn clothes before shaving or shortening his hair, he has committed a prohibited act, but if he was ignorant, there is nothing upon him.