First: so that the time for supplication may be extended.

Second: so that the people may gather for the prayer, since they will not have dispersed among the places of standing. This also leaves sufficient time for each person to choose his place of standing. It is preferable, if possible, for the pilgrim to pray behind the imam and to listen to his sermon. Nowadays, listening to the sermon is easy, even for those who are not with the imam, through broadcast transmission. People should therefore listen to the imam’s sermon on the Day of Arafah, for it is a legislated sermon. Then, when the sermon has ended, they should give the call to prayer in their tents and pray Zuhr and Asr together, combining them in advance. If they are unable to hear the sermon in their tents, it is prescribed that one of them deliver a sermon, if he is a student of knowledge, so that he may teach the people.

It is understood from his statement, “It is recommended,” that if one does not combine the two prayers, there is no harm; both prayers are valid. However, the sunnah is to combine them. Why, then, is it sunnah to combine them when the people are encamped, and it is not recommended for a traveler who has halted to combine prayers?

The answer, according to this view, is that the Prophet, peace and blessings be upon him, combined Zuhr and Asr because of the gathering of the people. The gathering of people for worship holds great significance in the Sacred Law, for had they dispersed after Zuhr, they would not have assembled in such a great gathering. Combining prayers in order to maintain the congregation is legislated, just as it is legislated on days of harmful rain to combine Zuhr with Asr, and Maghrib with Isha, in order to preserve the congregation. Otherwise, it would be possible to pray Zuhr and tell the people, “Pray Asr in your camps,” or to pray Maghrib and tell the people, “Pray Isha in your camps.”

His statement, “And that he stand while mounted”: the verb “stand” may be in the accusative.