The forenoon prayer is referred to as “the forenoon glorification” (subḥat al-duḥā) because it includes the formula of glorifying Allah; this is an example of naming the whole by one of its constituent parts.

Overall meaning
When the sun set on the Day of ʿArafah and the Prophet ﷺ was still standing there in supplication, he left for Muzdalifah without praying Maghrib. Upon reaching Muzdalifah, the time for ʿIshāʾ had already begun, so he performed Maghrib and ʿIshāʾ together as a delayed combination. A separate iqāma was given for each prayer. He did not offer any supererogatory prayer between the two or after either of them so that the very idea of combining would be fully realized and so he could take the rest he needed in preparation for the remembrances of that night and for the rituals of the following day: standing at the sacred landmark, moving on to Minā, and the other acts of that day. Fulfilling those rites at their appointed times is better than performing optional devotions that can be made up at other times.

Points derived from the ḥadith

1. It is prescribed to combine Maghrib and ʿIshāʾ by way of delaying them on the night spent at Muzdalifah.
2. The underlying wisdom—Allah knows best—is to lighten the burden and facilitate matters for the pilgrim, who is already enduring the hardship of travel and the performance of the rites.
3. The ḥadith therefore reflects the ease and gentleness of the Sacred Law, a mercy from the Lawgiver who knows people’s capacity and what suits it.
4. A separate iqāma is to be made for each of the two prayers.
5. This narration does not mention an adhān, yet an authentic report from Jābir ⦗may Allah be pleased with him⦘ states that the Prophet ﷺ “combined them with one adhān and two iqāmas.” Whoever preserves a report is a proof against one who has not preserved it.
6. Supererogatory prayer is not legislated between the two combined prayers or after them. This is part of the facilitation and easing, and it allows the pilgrim to approach the ensuing rites with energy, for these rites have no valid time except this one, so they deserve full attention before their window closes.
7. Shaykh al-Islām said: “The sunnah is to spend the night in Muzdalifah until dawn breaks, then to pray Fajr there at its earliest time, after which one stands at the sacred landmark until the light becomes very bright but before the sun rises. As for those who are weak, such as women and children, they may leave Muzdalifah for Minā once the moon has set. Those who are strong, however, should not depart from Muzdalifah until dawn.”