and that Zuhr’s recommended time ends when the additional shadow reaches one full object-height, while ‘Asr’s recommended time begins as it extends into a second object-height. Another view is that they share a time. Those who hold that they share a time disagree over when this occurs: some place it at the end of the first object-height, and others at the beginning of the second. It has also been said that there is an interval between Zuhr and ‘Asr that falls within the preferred time of neither prayer.

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The same applies to Maghrib and ‘Ishā’. Maghrib begins at sunset, and its preferred, recommended time ends when the twilight disappears, according to those who hold that it has two times. That same point marks the beginning of ‘Ishā’s preferred, recommended time, which ends when a third or half of the night has passed. For a valid excuse, ‘Ishā’ may be brought into Maghrib’s preferred, recommended time and share it: according to one view, from the beginning of Maghrib; according to another, only after enough time has elapsed to perform Maghrib. Likewise, for a valid excuse, Maghrib may be brought into ‘Ishā’s preferred, recommended time and share it until its end, when a third or half of the night has passed.

They disagreed over whether Maghrib shares ‘Ishā’s preferred time when the twilight disappears. One view is that they do not share that time: Maghrib’s initial, preferred time ends when the twilight has completely disappeared, and ‘Ishā’s time then begins without any interval between them. Another view is that they share that time. Those who hold that they share it disagree over when this occurs: some place it in the final stage of the twilight’s disappearance, and others at the completion of its disappearance. It has also been said that there is an interval between Maghrib and ‘Ishā’ that falls within the preferred time of neither prayer. This is based on the view that Maghrib has only one time.

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Zuhr and ‘Asr share a time until sunset, and Maghrib and ‘Ishā’ until dawn, for those in circumstances of necessity. These fall into five categories: a boy who reaches puberty through a wet dream; a disbeliever who embraces Islam; an unconscious person who regains consciousness; a menstruating woman who becomes pure, or a woman who begins menstruating; and a resident who sets out on a journey, or a traveller who returns.

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Thus, a traveller setting out from a watering station combines Zuhr and ‘Asr at the beginning of Zuhr’s time