But this rationale is flawed in two respects:

First, it conflicts with the general proofs indicating the virtue of praying at the beginning of the prayer time.

Second, there may be heavy clouds and the sky may become overcast, yet no rain falls.

Therefore, the correct view is not to make an exception for this case: the noon prayer is recommended to be performed early, except only in intense heat. In all other circumstances, it is preferable to perform it at the beginning of its time.

The time for the afternoon prayer then follows, until the shadow becomes twice its length after the zenith shadow; and its time of necessity extends until sunset ...

His statement, “The time for the afternoon prayer then follows,” means that the time for the afternoon prayer follows the time for the noon prayer. From the author’s wording, “then follows,” we understand that there is no interval between the two prayer times; for if there were an interval, there would be no immediate succession. We also understand that there is no overlap between the two times; for if there were an overlap, the time for the afternoon prayer would begin before the time for the noon prayer had ended. Some scholars held each of these two views.

Some held that there is a slight interval between the time for the noon prayer and that for the afternoon prayer (1).

Others held that there is a shared period, equivalent to four rak'ahs, between the noon and afternoon prayers (198).

The correct view is that there is neither overlap nor interval: when the time for the noon prayer ends, the time for the afternoon prayer begins.