" and these ḥadīths are also problematic according to our school of thought, which holds that the morning prayer is invalidated if the sun rises during it, while the author used it as evidence that the end time for the ʿaṣr prayer is as long as the sun has not set." O you who are fanatical! Is the problem that the authentic ḥadīth contradicts your school of thought, or is the opposite correct? The second benefit: refuting those who say that one attains the prayer by merely catching any part of it, even if only with the opening takbīr. This is clearly contrary to the ḥadīth, as mentioned in "Manār al-Sabīl" as a statement attributed to al-Shāfiʿī, but it is merely an aspect of his school as in "al-Majmūʿ" by al-Nawawī (3/63). It is also the view of the Ḥanbalīs, although they reported from Imām Aḥmad that he said: one does not attain the prayer except by a full rakʿah. He is the most fortunate of people with the ḥadīth. And Allāh knows best. ʿAbd Allāh ibn Aḥmad said in his "Masaʾil" (p. 46): "I asked my father about a man praying the morning prayer, and after he prayed one rakʿah, the sun rose during the second. He said: he should complete the prayer, it is valid." I said to my father: What about those who claim that this does not suffice? He replied: The Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said: Whoever catches one rakʿah of the morning prayer before the sun rises has caught the prayer. Then I saw that Ibn Najīḥ al-Bazzār narrated in his "Ḥadīth" (fol. 111/1) with an authentic chain from Saʿīd ibn al-Musayyib that he said: "If he raises his head from the last prostration, his prayer is complete." Perhaps he means the last prostration of the first rakʿah, which would be another opinion on the matter. And Allāh knows best. The third benefit: And know that the ḥadīth is about someone who deliberately delays the prayer until this narrow time, so he is sinful for the delay, even if he catches the prayer, due to the saying of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam)