The principle used for analogy here is restricted, and furthermore, it is invalidated by the option of returning a product due to a defect. Once this is established, Ibn Hamid said: The option is limited to the sitting (majlis). This is the view of Abu Hanifah. Therefore, whenever one requests it during the sitting of knowledge, the right of preemption is established, even if it takes a long time, because the entire sitting is in the status of the state of the contract, as evidenced by the fact that taking possession during it—for things where possession is a condition—is like taking possession at the time of the contract. The apparent meaning of the words of al-Khiraqi is that it is not limited to the sitting; rather, whenever he hastens and requests it immediately upon learning of it, it is valid; otherwise, his right of preemption is void. This is the apparent view of Ahmad and the view of al-Shafi'i, based on the report and the meaning we have mentioned. What they (the opponents) mentioned is invalidated by the option of returning a product due to a defect. Based on this, whenever he delays the request beyond the time of learning of it without an excuse, his right of preemption is void. If he delays it for an excuse—such as learning of it at night and delaying it until morning, or due to extreme hunger or thirst until he eats and drinks, or for ritual purity, or locking a door, or leaving the bathhouse, or to perform the call to prayer (adhan) and the establishment (iqamah) and to perform the prayer and its sunnahs, or to witness it in a congregation for fear of missing it—his right of preemption is not void. This is because it is customary to prioritize these needs over others, so preoccupation with them does not constitute consent to abandoning the preemption, unless the buyer is present with him in these circumstances, making it possible for him to request it without it distracting him from his tasks; in that case, his right of preemption is void by his leaving the request, because this (the request) does not occupy him away from them, nor do they occupy him away from it. However, if the buyer is absent, it is not void, because the custom is to prioritize these needs, so he is not obliged to delay them, just as if it were possible for him to hasten in his walking or spur his mount, but he did not do so and proceeded according to his custom, his right of preemption would not lapse; for he sought it according to the rule of custom. When he finishes his needs, he proceeds according to his custom to the buyer, and when he meets him, [he begins with the greeting] (10); because that is the sunnah, and it has come in the hadith (11): "Whoever begins with speech before the greeting, do not answer him" (12). Then he makes the request. And if he says