Azami 2509

Bukhari narrated it in Hajj (1631), from Hasan bin Muhammad, that is Zafarani, he said, Ubayda bin Humayd narrated to us, Abdul-Aziz bin Rafi narrated to me, and he related it. The hadith has further detail. Imam Ahmad narrated it (25506), from Ali bin Asim, who said, Hanzala Sadusi informed us, from Abdullah bin Harith bin Nawfal, who said, Muawiya led the people in Asr prayer, then he turned and saw people praying after Asr. He went inside, and Ibn Abbas came in to see him, and I was with him. Muawiya made room for him on the couch, so he sat with him. Muawiya said, "What is this prayer that I saw the people praying? I never saw the Prophet ﷺ pray it, nor did he command it."Ibn Abbas said, "That is what Ibn Zubayr instructs them to do." Then Ibn Zubayr came in, greeted them, and sat down. Muawiya said, "Ibn Zubayr, what is this prayer you are commanding the people to pray? We never saw the Messenger of Allah ﷺ pray it, nor did he command it."Ibn Zubayr said, "Ayesha, mother of the believers, told me that the Messenger of Allah ﷺ prayed it in her presence, in her house." Abdullah bin Harith said, Muawiya then instructed me and another man to go to Ayesha and ask her about that.He said, So I went in to her and asked her about it, telling her what Ibn Zubayr had reported from her. She said, "Ibn Zubayr did not remember it correctly. What I told him was that the Messenger of Allah ﷺ prayed these two rakahs after Asr in my presence. I asked him about it, I said, 'You have prayed two rakahs that you did not usually pray.' He said, 'Something came to me, and I was occupied with distributing it, which kept me from the two rakahs after Dhuhr. Then Bilal came to me and called me to prayer, and I disliked keeping the people waiting, so I prayed them.'"He said, So I went back and informed Muawiya. Ibn Zubayr said, "Did he not pray them? We will not abandon them." Muawiya said to him, "You will never stop being contrary."Ali bin Asim, that is Wasiti, and his teacher Hanzala, are both daif. Ibn Majah also narrated it (1159) in shortened form, and it contains Yazid bin Abu Ziyad, who is daif. The hadith has other chains of transmission, all of them daif, and some of them attribute the report to Umm Salama.