Ibn Maimon ibn Aab al-Tawzari, the Egyptian known as al-Qastalani, who is now adjacent to Mecca, did not occur to us to explain it. Perhaps it was agreed upon by those who preceded us like this, but they were not alerted to it due to the lack of questioning .

Sharia scholars disagreed regarding the beginning of its time and the end of the time of the noon prayer and the end of the time of the afternoon prayer. Whoever says that the beginning of the time of the afternoon prayer is the same as the end of the time of the noon prayer, which is when the shadow of everything becomes the same. Those who said this differed, so who said that that time is common for the two prayers Together, its amount is that he should pray four rak’ahs if he is staying, or two rak’ahs if he is shortening it. And whoever says that the time of noon is now, which is the beginning of the time of the afternoon, and it is a time that is not divided.

The established hadith came in the imamate of Gabriel, peace be upon him, with the Prophet, may God bless him and grant him peace. He, peace be upon him, said that he prayed the noon prayer on the second day at the time he prayed the afternoon prayer on the first day.

And in another proven hadith, the Me

In this issue and others like it, no disagreement should have been imagined, but God has made this disagreement a mercy for His servants and an expansion of what He has entrusted them with in worshiping Him. But the jurists of our time prohibited and restricted people from imitating scholars what the Sharia has expanded upon them. They said to the imitator, if he is a Hanafi school of thought, do not ask for Shafi’i’s permission in what matters. It has befallen you and likewise to every one of them. This is one of the greatest calamities in religion and hardship. And God says, “He has not placed upon you any hardship in religion.” The Sharia has established the rule of the mujtahid for himself and for those who imitate him. The jurists of our time refused that and claimed that this leads to tampering with the religion. This is the utmost ignorance on their part, so it is not the matter, by God. They also claimed, while admitting to themselves, that they are not mujtahids, nor did

As for the end of the time for the afternoon prayer, there are those who say that the end of its time is when the shadow of everything becomes twice as long, and those who say that the end of its time is as long as the sun does not turn yellow, and those who say that the end of its time is before the sun sets with a rak’ah, and I say so .

Consideration has already been taken into account regarding the time shared by the divine names in relation to those who are created by them among the people of God and those who do not share them, so it should be taken into account in all prayers absolutely. What remains of the consideration in this chapter is the consideration of the time that is not divided and in the yellow. As for the consideration of the time separating the two times, this is the meaning. The separation between the two nouns, each of which is not understood to be a joint one, so the ruling on each noun is purified on its own, and it is the definition of the stopper in our view. If a person on the path moves from a station that he has established and attained due to manners, taste, and character, to another station that he also wants to attain, he pauses between the two stations, and the ruling for that pause goes away. The rule of the two places of residence regarding the rule of the place from which he move

The stations in this path are like the types of deeds in the Sharia, such as prayer, zakat, fasting, Hajj, jihad, and other things. Just as each type of these deeds has its own knowledge, likewise each station has its own etiquette and treatment. Muhammad ibn Abd al-Jabbar al-Nafri explained this in his book, which he called “Al-Mawaqif wa al-Qawl I Waqfat.” For the most part, it is an honorable book that contains the sciences of the etiquette of the shrines. He says in the translation of Al-Mawqif, the name of Al-Mawqif, he says in his transition to the position of knowledge, for example, and it is among his positions in that book. He said, “The position of knowledge,” then he said, “Stop me in the position of knowledge,” and he said to me, “O my servant, do not aspire to knowledge, nor did I create you to indicate Other than me, then he said, “The night is for me, not for the Qur’an. The night is for me .”