Muslim

609. Commentary:

➊ This is a strange matter, because the Prophet sallallahu alayhi wa sallam had already combined the Zuhr and Asr prayers at Arafat before reaching Muzdalifah. Not being aware of this is surprising. However, a human is but human; perhaps this matter did not come to their knowledge, or it may have been the result of forgetfulness and absent-mindedness, which can befall any person. Moreover, it was the practice of the Prophet sallallahu alayhi wa sallam to combine two prayers during travel. This is mentioned in narrations from many Companions radi Allahu anhum, so its negation here is not valid. Furthermore, the principle is that affirmation takes precedence over negation. In this regard, this negation pertains only to the individual themselves, because others possess additional knowledge, and thus it will be accepted. And Allah knows best.

➋ "Performed before its time." By this is meant the usual time of the Prophet sallallahu alayhi wa sallam, because generally, there would be an interval between the rising of dawn and the Fajr prayer for ablution (wudu), ritual bath (ghusl), and the Sunnah prayers of Fajr. On this day, he performed the Fajr prayer immediately at the rising of dawn so that more time would be available for standing (wuquf). In Sahih al-Bukhari and Sahih Muslim, the rising of dawn is explicitly mentioned. See: [صحیح البخاري ، الحج ، حدیث : 683 ، وصحیح مسلم ، الحج ، حدیث : 1218]

Hadith Commentary:
That is, at a very early time; this does not mean that it should be performed before the true dawn (subh sadiq) appears, as some have assumed. The evidence for this is the subsequent narration, in which it is clearly stated that the morning prayer was performed as soon as the dawn of Fajr appeared.
(Wahidi)

1934. Commentary:
➊ That is, the Fajr prayer was performed very early, which was not the usual time according to your general practice. And there was much darkness in the atmosphere, but true dawn (Fajr Sadiq) had already appeared.
➋ Some jurists (Hasan al-Basri, Ibrahim al-Nakha'i, Imam Abu Hanifah rahimahullah, and his two companions rahimahullah) deduce from this hadith that it is not permissible to combine prayers during travel, except at Arafat and Muzdalifah. This is because Abdullah ibn Mas'ud radi Allahu anhu was a Companion who remained closely with the Prophet sallallahu alayhi wa sallam. He says that, except at this place, the Prophet sallallahu alayhi wa sallam never performed any prayer outside its prescribed time. Therefore, combining two prayers (jam' bayna al-salatayn) is not permissible. However, the scholars of hadith and the majority of jurists are of the opinion and practice that combining two prayers is permissible. Their evidence is based on the statements and actions of the Messenger of Allah sallallahu alayhi wa sallam, as is clear from the study of the previous chapters on the prayer of the traveler (Salat al-Safar) (Hadith 198 and those after it). In the narration of Abdullah ibn Mas'ud radi Allahu anhu, there is a mention of the general practices of the Prophet sallallahu alayhi wa sallam and his adherence to performing prayers at their prescribed times, which has been mentioned in the form of its meaning. Whereas other explicit statements and practices of the Prophet sallallahu alayhi wa sallam establish the permissibility of combining two prayers. Therefore, wherever the meaning (mafhum) and the explicit wording (mantuq) of the hadiths appear to be in conflict, the explicit wording (mantuq) is given precedence.

There is consensus on the matter that at Arafat, the Zuhr and Asr prayers are to be combined and performed at the time of Zuhr. Similarly, at night, the Maghrib and Isha prayers are to be combined and performed at the time of Isha in Muzdalifah. The purpose of performing Asr together with Zuhr is to facilitate the standing (wuquf), because requiring people to perform ablution (wudu) and congregational prayer (jama‘ah) again during the wuquf would cause hardship, and the wuquf itself would not be carried out with tranquility. In any case, this is a state of travel. During travel, it is permissible to combine two prayers and perform them together.