He buttressed this conjecture with what we cited earlier in the chapter on supererogatory prayers: that the Prophet would, once the sun had passed its zenith, pray four rakʿahs and say, “This is an hour when the gates of heaven are opened, and I love for a righteous deed of mine to ascend therein.” On that basis, he deemed it incumbent upon the Companions as well, since they too knew precisely when the sun reached its meridian.

I reply: This rejoinder is of no weight, and it is rejected on several grounds.

First: It rests on the claim that the Prophet necessarily came out after the zenith, whereas this was not always the case; on occasion he emerged before the zenith, as has already been shown.

Second: It has also been established that he would hurry to mount the pulpit immediately after the zenith. Where, then, is the time wide enough for the practice he imagines?

Third: Had the Prophet actually prayed four rakʿahs after the zenith and before the adhān, it would certainly have been reported from him—especially since the act involves something unprecedented in the other prayers, namely, performing a prayer before