His statement, “until the shadow becomes twice its length after the zenith shadow,” means that the zenith shadow is not counted; rather, we begin measuring from it. Thus, when the shadow becomes equal to the length of the object, this marks the end of the noon prayer’s time and the beginning of the afternoon prayer’s time. When it becomes twice the length of the object, this marks the end of the afternoon prayer’s time. Hence, the time for the noon prayer extends from the zenith shadow until an object’s shadow equals its length, while the time for the afternoon prayer lasts until it becomes twice its length. In this way, the time for the noon prayer is much longer than that of the afternoon prayer, because shadows move more quickly toward the end of the day: the closer the sun is to sunset, the more rapidly the shadow moves. The difference is nearly one-third.

Thus, the time for the noon prayer is long in comparison to the preferred time for the afternoon prayer. However, the afternoon prayer’s time of necessity extends until sunset, and from this perspective it is lengthy.

Let us consider this according to sunset-based timekeeping:

On the longest day of the year, according to sunset-based timekeeping, the call to the noon prayer is given at 5:07, and the call to the afternoon prayer at precisely 8:35. The interval between them is approximately three and a half hours. From 8:35 until sunset, there are three hours and twenty-five minutes. Thus, the time for the noon prayer is longer, even if the time of necessity is included within the time for the afternoon prayer.

His statement, “and the time of necessity extends until its setting,” means that the time of necessity lasts until sunset. The evidence for designating the preferred time as lasting until the shadow of everything becomes