That is, if he departs before the middle of the night, a compensatory sacrifice is due from him in all cases, because he has omitted an obligation. This is a sacrifice of compensation, all of which must be given in charity to the poor in Mecca.

His statement, “and before it, a sacrifice is due,” is contrary to the view of those who say that it is sufficient for him to pray Maghrib and ‘Isha’ and then depart, since it may be said that he has remembered Allah at al-Mash‘ar al-Haram (the Sacred Monument). Allah says, “And when you depart from ‘Arafat, remember Allah at al-Mash‘ar al-Haram” [al-Baqarah: 198]. This has indeed been fulfilled, for prayer is among the greatest forms of remembrance. However, the correct view is as previously stated.

His statement, “like arriving there after dawn, but not before it,” means: like arriving in Muzdalifah after dawn. Thus, if he reaches Muzdalifah after dawn—even by a moment—a compensatory sacrifice becomes due from him, because he did not spend the night there.

However, the apparent meaning of the hadith of ‘Urwah ibn Muḍarris, may Allah be pleased with him, is that whoever catches the Fajr prayer in Muzdalifah at the time when the Messenger of Allah, peace and blessings be upon him, prayed it incurs no liability, due to his statement: “Whoever attends this prayer of ours” (1). The demonstrative “this” indicates that the prayer must be performed at the beginning of its time, since the Messenger of Allah, peace and blessings be upon him, prayed Fajr at the beginning of its time.

His statement, “but not before it,” means: not if he arrives there before dawn, even if it is after the middle of the night; in that case, nothing is due from him.