Benefits of the Hadith: (That the Prophet (peace and blessings be upon him) said: (The time for the Zuhr prayer is when the sun passes its zenith...)).

The Shaykh : The hadith of Abdullah ibn Amr (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: up to its end. It contains benefits, among which is that the Sunnah comes as a detailed explanation of the Qur'an. Accordingly, the saying of the Exalted: includes the Sunnah, because the Sunnah clarifies the Qur'an. If you look at the Qur'an, you will not find this limit regarding the times of the prayers; you will only find it in a general form, such as: on the view that this is a reference to the times of prayer.
And similar to the saying of the Exalted: Thus, the Sunnah that clarifies the Qur'an is part of the Qur'an. Among the benefits of this hadith is the specification of the times of the prayers according to what came in this hadith. The time for Zuhr is from the sun passing its zenith until the shadow of every object becomes equal to its length, excluding the shadow at the zenith. This is because the shadow at the zenith, when the sun passed its zenith, is not counted. Among its benefits is that there is no time between the time for Zuhr and the time for Asr, based on his saying: "The time for Zuhr." Yes, . Among the benefits of this hadith is that the time for Asr begins immediately with the end of the time for Zuhr and ends when the sun turns yellow, based on his saying: . Among the benefits of this hadith is that the time for Maghrib is not as narrow as many people imagine; rather, it extends from the setting of the sun until the disappearance of the twilight, and with that, the time for Isha begins. Among the benefits of this hadith is that the time for Isha is until the middle of the night. Is the middle of the night included or excluded? The middle of the night is excluded, based on the well-known rule: "The beginning of a limit is included, and its end is excluded". Among the benefits of this hadith is also that the time for Fajr is from the appearance of the dawn until the sun rises, and this is an explicit and clear detail. Among the benefits of this hadith is that whoever prays before these times has no prayer. However, if he prays intentionally, he is a transgressor who commits a sin, and his action may reach the level of disbelief, because it is treating the signs of Allah with mockery. And if he prays after the time intentionally, the majority of scholars hold that he must make it up, along with the sin. The correct view is that he does not make it up, because he delayed it without an excuse, making him a transgressor of the limits of Allah. And those who transgress the limits of Allah, they are the wrongdoers. And the wrongdoer does not succeed. If it were accepted, "O people, respond," he would have succeeded. This is supported by the reasoning from the Qur'an and the Sunnah, which is the saying of the Prophet (peace and blessings be upon him and his family): If someone asks: What if he prays before the time, thinking that the time has entered?
We say: The sin is lifted from him; the sin is lifted from him because he is ignorant. But he is obligated to repeat it in the time, because his conscience, what is it? It has not been cleared. And if he delays it past its time out of ignorance, thinking that the time has not come, or while sleeping, or while forgetting, there is no sin on him. And is it sufficient for him? Yes, it is sufficient for him. The evidence from the Sunnah is the saying of the Prophet (peace and blessings be upon him): If someone asks: Is it permissible to pray the prayer while in doubt about the entry of its time? The answer is: No, because the original state is that it has not entered. If it is said: What about with a strong suspicion? We say: Yes, it is permissible to pray with a strong suspicion that the time has entered. The evidence for that is the saying of the Prophet (peace and blessings be upon him) regarding one who was confused about the number of rak'ahs, he said: This is the evidence for my statement. The evidence is also my acknowledgment, which is that they broke their fast in the time of the Prophet (peace and blessings be upon him) before the sun set, and then the sun rose. There is no doubt that they broke their fast based on a strong suspicion, not on certainty. If they had broken their fast on certainty, the sun would not have risen. But it was on suspicion. Thus, he may pray if it is strongly suspected that the time has entered. Now, if it turns out that it was before the time, he is obligated to repeat it, because it became clear that his conscience had not been cleared. Among the benefits of the hadith is the wisdom in timing the prayers such that Allah (Mighty and Majestic) did not place them in one time. This is wisdom and mercy. The explanation is: If they were distributed in time, the person is always with Allah (Mighty and Majestic) and does not become heedless, because if he became heedless, the second time would have come. And among the wisdom is that the person does not become tired; that the person does not become tired. Because if we were ordered to stand for seventeen rak'ahs at one time, there would be fatigue and hardship in that, especially if the person's strength had weakened due to fatigue, boredom, or the like. And from the strength of the connection with Allah (Mighty and Majestic) is the wisdom in distributing the times, which strengthens the connection with Allah. Because frequenting [Allah] causes, what? Strength of connection. If you have a friend or a beloved and you visit him constantly, this strengthens, strengthens the connection without doubt. And it has other rulings that appear to the one who reflects.