Continuation of the explanation of the hadith of Ibn 'Abbas (may Allah be pleased with him and his father): (… and two rak'ahs of the Dhuha prayer suffice for all of that).

The Shaykh : The Dhuha prayer is derived from the word "dhuha," which refers to the forenoon when the sun has risen and the heat begins to intensify in the summer. As for us, we have four seasons, as is well known. To clarify this meaning, the Prophet (peace and blessings be upon him) said in an authentic hadith: , . That is: this is the prayer that, if a Muslim persists in it, he will be recorded among the awabin (those who return to Allah in repentance) with Allah, Lord of the worlds (Glorified and Exalted is He). When is its time? He (peace be upon him) said: . What does "when the young camels are scorched" mean? First, "fusal" is the plural of "fasil," and a "fasil" is the offspring of a she-camel, meaning a young camel. "Tarmad" comes from "ramd," which is the heat of the ground in the Hijaz, considering it is a hot land in the forenoon, and I seek refuge in Allah, meaning the ground becomes like fire, and a person cannot walk on it barefoot unless he is one of those who have been accustomed to walking barefoot since childhood until a layer of skin forms on the bottom of his foot like a sole. This sole prevents the effect of the heat on the foot. Therefore, when we go to the Hijaz and park the car under the sun for half an hour or an hour, we cannot hold the steering wheel, which they call the "drakson," unless we are doing this, and the drakson is shaded from the sun. It is even more so that we cannot put our hands on the car's metal, the key. This is something I have tried repeatedly; when it is struck by the sun, I do this, or I feel it is like the sting of fire stinging me there due to the intensity of the heat. This is the summer heat in those lands. The young camel's hoof is still soft and moist, not like the hoof of its father and mother, which is thick skin as we said. So, it does not feel the walking in the deserts and wilderness for long hours, nights, and days, and it is not affected. But the young camel's hoof is still moist and soft, and therefore we sometimes see it, when it is in the shade, that it is an animal that has not yet been trained or accustomed, so it goes out into the sun and you find it jumping and running, looking for a place in the shade. The Messenger (peace and blessings be upon him) says in this hadith: ; that is: when you find the young camels, meaning the small camel, feeling the heat of the scorching ground and not being able to bear it, then this is the time for the Dhuha prayer and the best time. This means the best time, not that it is not permissible before and after, because this cannot be determined precisely. But the point is that when the sun rises, naturally the sun has not yet struck the ground or its heat has not yet intensified, but as it rises and the heat of the ground begins to intensify and intensify until it becomes unbearable for soft, tender hooves, the Messenger (peace and blessings be upon him) says: this is the time of the awabin, meaning the best time for the Dhuha prayer. Even if he prayed before that, it would be a Dhuha prayer. If he prayed after that, until before the time of dislike of prayer before Dhuhr, it is also called the Dhuha prayer.
But the best time for the Dhuha prayer is when the heat of the ground is intense, meaning, in brief, in our common language today, it begins about an hour and a half after the sun rises. This is the best time for the Dhuha prayer. As for the time of permissibility, it begins after the sun has risen the height of three or four meters, that is, when the time of dislike has passed. Because it is known, I think, to all of you that when the sun rises, prayer is forbidden, so it is not permissible for a person to pray two rak'ahs of voluntary prayer to Allah during the time of the sun's rising, which is after a quarter of an hour from the sun's rising, until the sun has risen the amount we mentioned, four or five meters, which is close to half an hour after the sun rises. So, between the sun's rising and half an hour, this is a time in which prayer is forbidden, and there is a detail that has no room to be mentioned now. Rather, the intended point, by the consensus of scholars, is that voluntary prayer, meaning the extra acts of drawing near to Allah (Mighty and Majestic), is forbidden in this time. As for the prayer that… like the funeral prayer and similar things, these have exceptions. This is the best time for Dhuha, and what is before it is permissible after the time of dislike has passed. Then, the time for the Dhuha prayer continues until about ten minutes or a quarter of an hour before the Dhuhr prayer, or after that, the time of dislike begins, which is before the sun reaches its zenith.