the sandal strap on the first day, and on the second day when the shadow of everything became equal to it, then he said: "The time is between these two." The hadith of Mālik is interpreted as referring to an excuse such as rain or illness, and what Abū Ḥanīfah used as evidence contains no proof, because he said: "until the time of the ʿAṣr prayer." Performing it occurs after the time has entered and the conditions are complete, given that our hadiths were intended to clarify the time, while their report was intended to provide an example, so adopting our hadiths is more appropriate. Ibn ʿAbd al-Barr said: "Abū Ḥanīfah differed in this statement of his from the traditions and the people, and his own companions differed with him."

111 - Issue; He said: (And when it increases by anything, the ʿAṣr prayer becomes obligatory.)

Its summary is that the time for ʿAṣr, from the moment of the slightest increase beyond the equal length, is connected to the time of the Ẓuhr prayer, with no separation between them. Other than al-Khiraqī, it was said: When the shadow of an object becomes equal to it, that is the end of the time for Ẓuhr and the beginning of the time for ʿAṣr. This is close to what al-Khiraqī said. This is the view of al-Shāfiʿī. Abū Ḥanīfah said: When it increases beyond two equal lengths, due to the aforementioned hadith and the saying of the Almighty: {And establish the prayer at the two ends of the day} (2), and if it were as you mentioned, it would be in the middle of the day. It was narrated from Rabīʿah that the time for Ẓuhr and ʿAṣr is when the sun has passed the meridian. Isḥāq said: The end of the time for Ẓuhr and the beginning of the time for ʿAṣr share the duration of the prayer, so if two men were praying together, one of them praying Ẓuhr and the other ʿAṣr when the shadow of everything became equal to it, each of them would be praying it within its time. This was narrated from Ibn al-Mubārak, due to the saying of the Prophet, peace and blessings of God be upon him, in the hadith of Ibn ʿAbbās: "He prayed Ẓuhr with me at the time of ʿAṣr yesterday." Our evidence is what preceded in the hadith of Jibrīl, peace be upon him, and the saying of the Almighty: {And establish the prayer at the two ends of the day} (2) does not negate what we have said, for the end is what is removed from the middle, and this is present in our issue. The saying of the Prophet, peace and blessings of God be upon him: "at the time of ʿAṣr yesterday," intended the proximity of the time, meaning that the beginning of his prayer of ʿAṣr today is connected to the time of the end of the Ẓuhr prayer on the second day, or is close to it, because he intended by it to clarify the times.