the ḥāfiẓ Ibn Ḥajar said in "al-Fatḥ" (2/46) following the first narration: "This refutes al-Ṭaḥāwī's specification of maturity by the boy's reaching puberty, the menstruating woman's purification, and the disbeliever's acceptance of Islam, and the like. He intended by this to support his school of thought that whoever catches one rakʿah of the morning prayer, his prayer is invalidated because he will not complete it except in the time of disapproval. This is based on the view that disapproval encompasses both obligatory and supererogatory prayers, and it is a well-known point of contention. al-Tirmidhī said: and this is the view of al-Shāfiʿī, Aḥmad, and Isḥāq. Abū Ḥanīfah disagreed, saying: if the sun rises while one is in the morning prayer, his prayer is invalidated. He argued for this with the ḥadīths prohibiting prayer at sunrise, and some claimed that the ḥadīths of prohibition abrogate this ḥadīth, which is a claim that requires evidence, for one does not resort to abrogation based on possibility, and reconciling the two ḥadīths is possible by interpreting the prohibitive ḥadīths as referring to supererogatory prayers without cause, and there is no doubt that specification is preferable to claiming abrogation."

- "All the days of tashrīq are for sacrifice." It is narrated from Jubayr ibn Muṭʿim and from a man among the Companions of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) and from Abū Saʿīd al-Khudrī or Abū Hurayrah. 1 - As for the ḥadīth of Jubayr ibn Muṭʿim, it is narrated by Saʿīd ibn ʿAbd al-ʿAzīz al-Tanūkhī, and there is a difference regarding its isnād in several ways: the first: Abū al-Mughīrah and Abū al-Yamān narrated from him, saying: Sulaimān ibn Mūsá narrated to me from Jubayr ibn Muṭʿim in a marfūʿ form. It was recorded by Aḥmad (4/82) and al-Bayhaqī (9/295) who said: "This is the correct version, and it is mursal." I say: meaning it is disconnected between Sulaimān ibn Mūsá and Jubayr ibn Muṭʿim, and it has been connected by