we would not take a midday nap nor eat lunch until after the Jumuʿah prayer. Reported by al-Bukhārī. This is because the Sunnah is to hasten to attend it, and people gather for it; if one were to delay it, people would be harmed by the delay of the Jumuʿah.

Section: The Qāḍī mentioned that it is recommended to delay the Zhuhr and Maghrib prayers during cloudy weather, and to hasten the ʿAṣr and ʿIshāʾ prayers during it. He said: Aḥmad, may Allah have mercy on him, explicitly stated this in the narration of the group, among them al-Marrūdhī, for he said: One delays the Zhuhr on a cloudy day, hastens the ʿAṣr, delays the Maghrib, and hastens the ʿIshāʾ. The Qāḍī reasoned that this is a time when one fears impediments and obstacles, such as rain, wind, and cold, so hardship is incurred in going out for every prayer. In delaying the first of the two combined prayers and hastening the second, there is a removal of this hardship, because one goes out for both of them in a single trip, and thus ease is achieved, just as it is achieved by combining two prayers at the time of one of them. Abū Ḥanīfah and al-Awzāʿī held this view. It is narrated from ʿUmar, may God be pleased with him, the same regarding the Zhuhr and ʿAṣr. And from Ibn Masʿūd: One hastens the Zhuhr and ʿAṣr, and delays the Maghrib. Al-Ḥasan said: One delays the Zhuhr. The apparent meaning of the words of al-Khiraqī is that it is recommended to hasten the Zhuhr in other than hot weather, and the Maghrib in every case. This is the madhhab of al-Shāfiʿī. He said: Whenever it becomes predominant in his mind that the time has entered through his own exertion (ijtihād), it is recommended for him to hasten. It is possible that Aḥmad, may Allah have mercy on him, only intended by delaying the Zhuhr and Maghrib to be certain of