Azami 2508

Bukhari narrated it in the Book of Forgetfulness (1233), and Muslim in the Book of Travelers (834), both through the route of Abdullah bin Wahb, who said, Amr bin Harith informed me, from Bukayr, from Kurayb, and he mentioned the same. In the narration of Nasai (580) and others, through the route of Abu Salama bin Abdul-Rahman, from Umm Salama, that the Prophet ﷺ prayed two rakahs in her house after Asr on one occasion, and that she mentioned this to him, and he said, "These are two rakahs I used to pray after Dhuhr, but I was kept busy from them until I prayed Asr." Ubaydullah bin Abdullah bin Utba also narrated something similar from her.All the sahih narrations indicate that the first time he prayed them, he prayed them as a makeup, then established them for himself after Asr, for whenever heﷺ prayed a prayer, he would establish it, as Ayesha mentioned in the previous hadith, and an affirming report takes precedence over a denying one. Then perhaps the Prophet ﷺ only maintained them consistently in the house of Ayesha, and the hadith of Ibn Abbas is also to be understood in this light, even though it is daif, "The Prophet only prayed the two rakahs after Asr because wealth had come to him and kept him busy from the two rakahs after Dhuhr, so he prayed them after Asr, then he did not return to them afterward." So the denial is to be understood as reflecting the narrator's own knowledge, for he was not aware of that, and the affirming report takes precedence over the denying one, as Ibn Hajar said.I say, the hadith of Ibn Abbas was narrated by Tirmidhi (184) from Qutayba, who said, Jareer narrated to us, from Ata bin Saaib, from Saeed bin Jubayr, from Ibn Abbas, and he mentioned the hadith. Ata bin Saaib had mixed memory in his later years, and Jareer bin Abdul-Hameed is among those who heard from him after this mixing occurred. It was also narrated by Ibn Hibban (1575) through the route of Humayd bin Abdul-Rahman, from his father, from Ata bin Saaib, with the same wording. Humayd's father, Abdul-Rahman bin Humayd bin Abdul-Rahman Ruwasi Kufi, though he is trustworthy and among the narrators of Muslim, also heard from Ata bin Saaib after his memory had mixed. Nasai stated clearly that the narration of Hammad bin Zayd, Shuba, and Sufyan from him is sound, and some added a fourth, namely Hammad bin Salama, though there is disagreement about him. See Kawakib Nayyirat, number (39).The scholars differed in interpreting the hadith of Ayesha, while the prohibition against praying after Asr until sunset is firmly established. The majority held that this was specific to the Prophetﷺ.The hadith of Umm Salama, she said, the Messenger of Allah ﷺ prayed Asr, then entered my house and prayed two rakahs. I said, "Messenger of Allah, you have prayed a prayer you did not used to pray." He said, "Wealth came to me and kept me busy from two rakahs I used to pray before Asr, so I have prayed them now." I said, "Messenger of Allah, shall we make them up if we miss them?" He said, "No."This was narrated by Ahmad (26678), Abu Yaala (7028), and Tabarani in Kabir (23/248), all through the route of Hammad bin Salama, from Azraq bin Qays, from Zakwan, from Umm Salama, and she mentioned the same. Ibn Hibban graded it sahih (2653), narrating it through this same route. Tahawi also recorded it (1/306) and used it as evidence that this was among the Prophet'sﷺ special characteristics. Ibn Hajar mentioned it in Fath al-Bari (2/64-65) and graded it daif. This is because Hammad bin Salama, although one of the leading scholars, had his memory change in his later years, and he was most reliable regarding Thabit, but not so regarding others. So his narration from Azraq bin Qays is not free of error, and he alone added this detail in the hadith, without anyone from his generation supporting him in it.Likewise, Abu Dawud (1280) narrated it through the route of Ibn Ishaq, from Muhammad bin Amr bin Ata, from Zakwan, the freed slave of Ayesha, that she told him that the Messenger of Allah ﷺ used to pray after Asr while forbidding it, and used to fast continuously (wisal) while forbidding continuous fasting. In its chain is Muhammad bin Ishaq, who is a mudallis and narrated using ambiguous transmission wording ("an"). It also contains an indication that his continuing these two rakahs after the makeup prayer had occurred was specific to him, based on what he did in the house of Umm Salama, as Bayhaqi stated (2/458).Ibn Zubayr held the view that praying after Asr was permissible, and what supports this will follow.