Azami 2498

Imam Ahmad (5010) narrated it from Yazid, who said, Ibn Abu Dhib informed us, from Muslim al-Khabbat, from Ibn Umar, who said, "The Messenger of Allah ﷺ forbade meeting caravans before they reached the market, and forbade a townsman selling on behalf of a Bedouin, and forbade any of you proposing marriage over the proposal of your brother until he marries or gives it up, and forbade prayer after Asr until the sun sets, and after Fajr until the sun rises or grows high."Abu Dawud Tayalisi (2041) also narrated it from Ibn Abu Dhib with the same chain, but he limited it to the prohibition of prayer after Fajr until the sun rises and the day grows bright, and the prohibition of prayer after Asr until the sun sets. He mentioned the rest of the hadith in a separate report with the same chain.Muslim al-Khabbat is Ibn Abu Muslim, and he is trustworthy. He used to sell khabt (fodder leaves) and wheat, and he was also a tailor, so he was called al-Khabbat, al-Hannat, and al-Khayyat. See Muktalif by Daraqutni (2/939).However, Ibn Rajab, in his commentary on Bukhari titled Fath al-Bari (3/270), considers this a gharib and munkar hadith, thinking that it contradicts what Ibn Umar narrated in the Sahihayn, "None of you should deliberately seek to pray at sunrise or sunset." But the correct view is that there is no contradiction between the two, for one prohibits deliberately timing prayer at sunrise or sunset, while the other is general, prohibiting prayer after Fajr and after Asr. And Allah knows best.On this subject there is also a report from Saad bin Abu Waqqas, who said, "I heard the Prophet ﷺ say, 'There are two prayers after which no prayer is to be offered, Fajr until the sun rises, and Asr until the sun sets.'" This was narrated by Ahmad (1469) and Abu Yaala (733), both from Ishaq bin Isa, who said, Ibrahim, meaning Ibn Saad, told me, from his father, from Muaz al-Taymi, who said, "I heard Saad bin Abu Waqqas," and then he mentioned it.Muaz al-Taymi was deemed trustworthy only by Ibn Hibban, and no one narrated from him except Saad bin Ibrahim bin Abdul-Rahman bin Awf. Therefore he is "acceptable," and he is among the men listed in Tajil (1049). Ibn Hibban (1549) also narrated it from the hadith of Ibrahim bin Saad, from his father, from him.Some have mistakenly assumed that he is Muaz bin Abdul-Rahman al-Taymi, who is among the men of Tahdhib al-Tahdhib and from whom both Bukhari and Muslim narrated. That is why Haythami said in Majmau (2/225), "Ahmad and Abu Yaala narrated it, and its narrators are the narrators of the sahih." But the correct view is that he is Muaz al-Taymi al-Makki, who is not among the men of Tahdhib al-Tahdhib at all.Similarly, there is what Nasr bin Abdul-Rahman narrated from his grandfather Muaz, that he performed tawaf with Muaz bin Afra and did not pray. So I said, "Will you not pray?" He said, "The Messenger of Allah ﷺ said, 'There is no prayer after Asr until the sun sets, and none after Fajr until the sun rises.'" This was narrated by Nasai (518) from Abu Dawud, who said, Saeed bin Amir al-Dubai told us, Shubah told us, from Saad bin Ibrahim, from Nasr bin Abdul-Rahman, and he mentioned the like of it.Imam Ahmad (17926) also narrated it from Muhammad bin Jafar, who said, Shubah told us the like of it. There is a disagreement over the chain from Shubah. Saeed bin Amir and Muhammad bin Jafar Ghundar related it this way. The Hafiz said that others narrated it from Shubah, from Saad, from Nasr, from his grandfather Muaz bin Afra, that he performed tawaf, and a man of Quraysh named Muaz said to him, "What is the matter with you, that you do not pray?" and then he mentioned the hadith. See Tahdhib al-Tahdhib (10/428), entry for Nasr bin Abdul-Rahman al-Kinani.Nasr bin Abdul-Rahman was deemed trustworthy only by Ibn Hibban, and that is why it is stated in Taqrib, "acceptable." As for Muaz, the man of Quraysh, it is not known who he is, whether he was the grandfather of Nasr, as in the report of al-Dubai and Ghundar, in which case he is with Muaz, that is, Ibn Harith bin Rifa, known as Ibn Afra, that being his mother's name, and he is a well-known companion who performed tawaf, and who was present at Badr and the battles after it, being one of the Ansar.Or he may be the grandfather of Nasr bin Abdul-Rahman, as in the report of Hafs bin Umar al-Hawdi, which Bayhaqi (2/464) narrated from him, in which the one who spoke to him was another man also named Muaz, a man of Quraysh, while Ibn Afra was of the Ansar. Thus Nasr bin Abdul-Rahman becomes, in one instance, of Quraysh, and in another, of the Ansar, which is confusion in the chain of transmission.