If one arrives at Muzdalifah before the time of 'Isha', should one combine the prayers by advancing them or by delaying them?

The questioner : But in our time, we might arrive at Muzdalifah before 'Isha, meaning we might arrive half an hour after sunset. So, is it recommended for us at that time to pray Maghrib and 'Isha combined by advancing them, or is it recommended for us to delay Maghrib until the time of 'Isha so that it becomes a combination by delaying, or is it recommended for us to pray Maghrib in its time, and when the time of 'Isha comes

The Shaykh : we pray it in its time. We now have three possibilities before us. The first possibility. Ha? The illness and the lovers are not enough for it. The second possibility is to delay Maghrib until 'Isha, another funeral, and the third possibility is to pray Maghrib in its time and 'Isha in its time. So let us look at which of these possibilities is most correct. The first possibility is that we pray Maghrib and 'Isha as soon as we arrive, and that would be a combination by advancing. This implies that the Messenger (peace and blessings be upon him), as soon as he arrived at Muzdalifah, prayed in combination. So we say: if it were the case that the Messenger (peace and blessings be upon him) arrived and prayed before Maghrib, before 'Isha, the default is that he would pray Maghrib and 'Isha in combination, because the Messenger (peace and blessings be upon him) prayed Maghrib, but after the prayer of Maghrib, he left the people to their rest, each person in his place and his home, then he stood up and prayed 'Isha. So there was a kind of length between them. The second possibility is to delay Maghrib until 'Isha. Does not support it? It is supported by the fact that the Prophet (peace and blessings be upon him) only combined by delaying, and we do not know if he had arrived before the time of 'Isha entered, we do not know whether he would pray Maghrib and 'Isha or delay Maghrib until 'Isha, we do not know. The third possibility is supported by the fact that it was the custom of the Messenger (peace and blessings be upon him) that if he was traveling and stayed in a place, his custom was to shorten the prayer and not combine, as in this case where he combined by delaying because he needed to combine, since he continued the journey from 'Arafah to Muzdalifah and arrived late. So the combination by delaying here was only because of the need. If the need is removed by our arriving at Muzdalifah early, then there is no reason to combine, because we know from the state of the Messenger (peace and blessings be upon him) that if he was staying, he did not combine. And this possibility is supported by Sa'd ibn Mas'ud (may Allah be pleased with him), for he arrived at the time of 'Isha or close to it, so he prayed Maghrib, then he called for his dinner and ate, then he ordered the call to be made for 'Isha, then he prayed 'Isha. And this indicates that Ibn Mas'ud did not combine, because he made two calls and separated the two prayers with dinner. And this is the possibility that I consider most likely: that if one arrives at Muzdalifah before the time of 'Isha, he prays Maghrib and waits for 'Isha until its time enters. But if it were the case that he needed to combine from another angle, such as if he arrived tired and exhausted, and he wants to pray Maghrib and 'Isha to rest and sleep, then this is permissible, this is permissible because he is a traveler, and it is permissible for a traveler to combine. Or likewise, he arrives at Muzdalifah and fears that he will not find water for the ablution for the prayer of 'Isha, yes, in the shadow of Maghrib and 'Isha in order to relieve himself and not need to be present, this is also from the need, and he combines for it. The result is that what is more likely is that if one arrives at Muzdalifah early, he does not combine, this is better, and if he combines, may Allah be pleased with them,