Azami 2510

Abu Dawud (1274) and Nasai (573) both narrated it through Mansur bin Mutamir, from Hilal bin Yasaf, from Wahb bin Ajdaa, from Ali, and he mentioned it. Its isnad is hasan because of Wahb bin Ajdaa. Ajli and Ibn Hibban graded him trustworthy, while Ibn Saad said, "He narrated few hadiths." Someone like him would have his hadith graded hasan. As for Hafiz, he said of him in Taqrib, "Trustworthy," but the correct assessment is to say of him "truthful."Ibn Khuzayma (1284, 1285) also reported it, and from him Ibn Hibban reported it in his Sahih (1562), from Mansur with the same chain, with the wording, "No prayer is to be performed after Asr, unless the sun is still high." Ibn Khuzayma said, "This is a gharib hadith. I heard Muhammad bin Yahya say, 'Wahb bin Ajdaa is no longer considered unknown, since Shaybi and Hilal bin Yasaf also narrated from him.'" Hafiz said in Fath (2/63), "Abu Dawud narrated it with a sahih, strong isnad."As for Bayhaqi, he expressed reservation about accepting this, saying, "This is a single hadith, while what has preceded regarding the prohibition extending until sunset is a hadith with multiple narrations, so it is more fitting to be considered preserved. Something contrary to this has been narrated from Ali, and something in agreement with it has also been narrated." (2/459) By "contrary," he means what was previously mentioned in the chapter on the prohibition of prayer after Fajr and after Asr.Hafiz said in Fath, "It has been narrated from Ibn Umar that prayer is prohibited after Fajr until the sun rises, and permitted after Asr until it turns yellow. Ibn Hazm held this view, and cited as evidence the hadith of Ali bin Abu Talib, and he mentioned the hadith, then said, 'The well-known position is that the prohibition applies generally to all of it.'" End quote. He said in Talkhis (1/185), after mentioning the hadith of Ali bin Abu Talib, "Its apparent meaning contradicts what preceded, despite the soundness of its isnad."I say, there are two times, a narrow time and a wide time. As for the narrow time, it is at sunrise and at sunset, and there is no disagreement among the scholars that prayer is prohibited during these two periods. As for the wide time, it is from the Fajr prayer until the sun rises, and from the Asr prayer until the sun sets. The majority hold that prayer is prohibited during these two periods.A group of scholars among the companions, the successors, and those after them held that there is no harm in praying during these two periods. Among them was Ibn Umar, based on what he narrated as a marfu hadith, "None of you should deliberately time his prayer for sunrise." Bukhari also narrated with his isnad from him that he said, "I pray as I saw my companions praying. I do not forbid anyone to pray by night or day whenever he wishes, except that you should not deliberately time your prayer for sunrise or sunset." (589) Ayesha said the same, as already mentioned in her hadith regarding Umar's mistaken impression concerning the prohibition of prayer after Fajr and after Asr, when in fact the prohibition is only against deliberately timing one's prayer for sunrise or sunset.In Musnad Ahmad (25126) and Sahih Ibn Hibban (1568), both through Muhammad bin Jafar, who said, Shuba narrated to us, from Miqdam bin Shurayh, from his father, who said, "I asked Ayesha about prayer after Asr." She said, "Pray. The Messenger of Allah ﷺ only forbade your people, the people of Yemen, from praying when the sun rises." The wording is Ahmad's.And in Musnad Ishaq bin Rahawayh (1573), through Israil, from Miqdam bin Shurayh, from his father, who said, "I asked Ayesha about the prayer of the Messenger of Allah ﷺ, how he used to pray." She said, "He would pray Dhuhr, then pray two rakahs after it, then pray Asr, then pray two rakahs after it." I said, "But Umar used to strike people for them and forbid them." She said, "Umar himself used to pray them, and he knew that the Messenger of Allah ﷺ used to pray them, but your people, the people of Yemen, are an ignorant folk. They pray Dhuhr, then keep praying between Dhuhr and Asr, and pray Asr, then keep praying between Asr and Maghrib, so Umar struck them, and he was right to do so."So Umar's striking was to block the means, out of fear that they would pray during the prohibited time, which is at sunset. His saying "an ignorant folk" means those without intellect or knowledge. Nihaya (3/128).Among them was Bilal. Imam Ahmad (23887) and Tabarani (1070) narrated, through Shuba, from Qays bin Muslim, from Tawus bin Shihab, from Bilal, who said, "Prayer was only forbidden at sunrise, for it rises between the two horns of Shaytan." Its isnad is sahih, and its narrators are narrators of the Sahih. Ibn Abu Shayba (2/354) narrated it through Sufyan Thawri, from Qays bin Muslim with the same chain, except that he mentioned sunset in place of sunrise.Among those who permitted prayer after Asr while the sun is still high were Ali bin Abu Talib, Tamim Dari, Abu Ayub, Abu Musa, Zayd bin Khalid Juhani, Ibn Zubayr, Numan bin Bashir, and Umm Salama, , all of them. And among the successors, Aswad, Masruq, Shurayh, Amr bin Maymun, Abdul-Rahman bin Aswad, Ubayda, Ahnaf bin Qays, and Tawus.A narration was also related from Ahmad. Ismail bin Saeed Shalanji said, "I asked Ahmad, 'Do you see any harm in a man praying voluntary prayer after Asr while the sun is still white and high?' He said, 'We do not do it, but we do not fault anyone who does.'"It appears from their statements that they used to prohibit prayer at sunrise and at sunset because of the resemblance to the disbelievers who prostrate to the sun at these two times. As for the periods before sunrise and before sunset, they held that the prohibition there was to block the means. Umar bin Khattab gave this reasoning when he struck Tamim Dari with his whip while he was praying after Asr. When Tamim finished his prayer, he said, "Why did you strike me?" Umar said, "Because you performed these two rakahs, and you have been forbidden from them." Tamim said, "I performed them along with one better than you, the Messenger of Allah ﷺ." Umar said, "It is not you I fear, O group of men, but I fear that after you a people will come who will keep praying between Asr and Maghrib until they reach the hour during which the Messenger of Allah ﷺ forbade prayer, just as they prayed between Dhuhr and Asr, and then they will say, 'We saw so-and-so and so-and-so praying after Asr.'" Tabarani reported it in Awsat (8679), and it contains Abdullah bin Salih, about whom there is some discussion, though his hadith is graded hasan.The same incident also occurred with Zayd bin Khalid. Umar saw him praying two rakahs after Asr, so he walked over to him and struck him with the whip while he was praying. When Zayd finished, he said, "Leave it be, O Commander of the Faithful, for by Allah I will never abandon it after having seen the Messenger of Allah ﷺ pray it." Umar sat down with him and said, "O Zayd, were it not that I fear people would take it as a stepping stone to praying until night, I would not have struck you for it." Imam Ahmad narrated it (17036), and it contains narrators who are unknown.So whoever held that the prohibition during these two periods was to block the means to praying during the disliked time did not consider it forbidden. And whoever adhered to the general text held that prayer during these two periods is forbidden. Tirmidhi related this from most of the scholars among the companions and those after them, and it is the view of Malik, Uzai, Thawri, Abu Hanifa, Shafii, Ahmad, Ishaq, and Abu Thawr.Muslim did not mention in his Sahih the reasoning of blocking the means mentioned in the story about Umar. He narrated it in the Prayer of Travelers chapter (836) from the hadith of Mukhtar bin Fulful, who said, "I asked Anas bin Malik about voluntary prayer after Asr." He said, "Umar used to strike hands over prayer after Asr." End quote.