Explanation of the author's statement: "… except the night of al-Jam' for one who intends it while in a state of ihram…"
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The Shaykh : Then he said: "except the night of al-Jam' for one who intends it while in a state of ihram". "Al-Jam'" is the name for Muzdalifah, and it was called "al-Jam'" (the gathering) because people gather there. On the night of the festival, people from Quraysh and others gather there. People do not gather at 'Arafah because, in the pre-Islamic age of ignorance, the Quraysh did not stand at 'Arafah; they stood at Muzdalifah. However, on the night of the festival, the pilgrims gather there, and for this reason it is called the night of al-Jam'. This means: except the night of Muzdalifah for one who intends it, meaning one who intends al-Jam'. The pronoun here refers to al-Jam', not to the prayer. That is, for one who intends al-Jam' while in a state of ihram. Yes. If the author (may Allah have mercy on him) had said "except the night of Muzdalifah for the pilgrim," it would have been clearer and more concise.
But many jurists, especially the followers of the schools of jurisprudence who engage in taqlid (following a scholar without knowing his evidence), many of them transmit the phrase from the first person who expressed it to the last person who spoke of it. They pass it on, especially since this book is an abridgment of "al-Muqni'" by al-Muwaffaq. You will find that he followed the phrasing of those who came before him. Otherwise, there is no doubt that the meaning of this phrase is that one should say: except the night of Muzdalifah for whom? For the pilgrim. That would be clearer and more explicit.
In any case, the author (may Allah have mercy on him) made an exception in the Maghrib prayer. He made one exception, one issue: the pilgrim who departs from 'Arafah. He cannot pray at 'Arafah or on the road in a manner that is recommended (mustahabb). Therefore, he prays at Muzdalifah. The evidence for this is that the Prophet (peace and blessings be upon him) —may Allah reward you— when he descended and urinated in the valley, Usamah ibn Zayd, who was riding behind him, said to him: "The prayer, O Messenger of Allah," or "The prayer, O Messenger of Allah." He said: So he did not pray. Therefore, we delay it until Muzdalifah. Our jurists (may Allah have mercy on them) made an exception in the detailed books. They said: if he does not reach it by the time of sunset, meaning if he does not arrive at Muzdalifah by the time of sunset.
Look, how it was, meaning from that time, it was possible for a person to reach it by the time of sunset, meaning the time of Maghrib. They said: if he reaches it at that time, he prays it in its time and hastens to do so.
In any case, he made an exception from this issue: the night of Muzdalifah for the pilgrim. It is not recommended for him to hasten; rather, he does not pray until he reaches Muzdalifah. Is that clear? The evidence for this is what we mentioned earlier: the hadith of Usamah ibn Zayd (may Allah be pleased with him). If someone asks: what if he is delayed on the road and fears that the time for 'Isha' will end? What does he do? Does he delay the prayer until he reaches Muzdalifah, even if he does not arrive until Fajr? Or does he pray the prayer in its time, even if on his mount? The answer is the second one. The second one is the answer. That is, if he fears the time will end, it is obligatory (wajib) for him to dismount and pray. If he cannot dismount, he prays even on the back of his mount. Yes, that is right.
But many jurists, especially the followers of the schools of jurisprudence who engage in taqlid (following a scholar without knowing his evidence), many of them transmit the phrase from the first person who expressed it to the last person who spoke of it. They pass it on, especially since this book is an abridgment of "al-Muqni'" by al-Muwaffaq. You will find that he followed the phrasing of those who came before him. Otherwise, there is no doubt that the meaning of this phrase is that one should say: except the night of Muzdalifah for whom? For the pilgrim. That would be clearer and more explicit.
In any case, the author (may Allah have mercy on him) made an exception in the Maghrib prayer. He made one exception, one issue: the pilgrim who departs from 'Arafah. He cannot pray at 'Arafah or on the road in a manner that is recommended (mustahabb). Therefore, he prays at Muzdalifah. The evidence for this is that the Prophet (peace and blessings be upon him) —may Allah reward you— when he descended and urinated in the valley, Usamah ibn Zayd, who was riding behind him, said to him: "The prayer, O Messenger of Allah," or "The prayer, O Messenger of Allah." He said:
The prayer is before you
الصلاةُ أمامكLook, how it was, meaning from that time, it was possible for a person to reach it by the time of sunset, meaning the time of Maghrib. They said: if he reaches it at that time, he prays it in its time and hastens to do so.
In any case, he made an exception from this issue: the night of Muzdalifah for the pilgrim. It is not recommended for him to hasten; rather, he does not pray until he reaches Muzdalifah. Is that clear? The evidence for this is what we mentioned earlier: the hadith of Usamah ibn Zayd (may Allah be pleased with him). If someone asks: what if he is delayed on the road and fears that the time for 'Isha' will end? What does he do? Does he delay the prayer until he reaches Muzdalifah, even if he does not arrive until Fajr? Or does he pray the prayer in its time, even if on his mount? The answer is the second one. The second one is the answer. That is, if he fears the time will end, it is obligatory (wajib) for him to dismount and pray. If he cannot dismount, he prays even on the back of his mount. Yes, that is right.