Kaab bin Malik reported,
When the Messenger of Allah ﷺ returned from pursuing the Confederates, he set down his armor and bathed with incense. Duhaym added in his version that the Messenger of Allah ﷺ said, Jibreel 
descended and said, "Have you been excused from fighting Muharib? I see that you have set down your armor, but we have not yet set ours down."The Messenger of Allah ﷺ sprang up in alarm and ordered the people not to pray Asr except at the territory of Banu Qurayzah. So they put on their weapons and set out, but they did not reach Banu Qurayzah until the sun had set.The people disagreed about the Asr prayer. Some said, "Pray, for the Messenger of Allah ﷺ did not intend that you abandon the prayer."Others said, "He has bound us by his command not to pray until we reach Banu Qurayzah. We are acting on the directive of the Messenger of Allah ﷺ, so there is no sin upon us."One group prayed Asr in faith and seeking reward, while the other group did not pray until they arrived at Banu Qurayzah after sunset, and they prayed it in faith and seeking reward. The Messenger of Allah ﷺ did not rebuke either of the two groups.
Azami 8938
Hasanعن كعب بن مالك قال
إن رسول الله ﷺ لما رجع من طلب الأحزاب، فوضع لامته، واستجمر زاد دحيم في حديثه، قال رسول الله ﷺ: فنزل جبريل عليه السلام فقال: عذيرك من محارب، ألا أراك قد وضعت اللأمة، وما وضعناها بعد فوثب رسول الله ﷺ فزعا، على الناس ألا يصلوا العصر إلا في بني قريظة، فلبسوا السلاح، وخرجوا فلم يأتوا بني قريظة حتى غربت الشمس، واختصم الناس في صلاة العصر فقال بعضهم: صلوا، فإن رسول الله ﷺ لم يرد أن تتركوا الصلاة، وقال بعضهم: عزم علينا أن لا نصلي حتى نأتي بني قريظة، وإنما نحن في عزيمة رسول الله ﷺ، فليس علينا إثم، فصلت طائفة العصر إيمانا واحتسابا، وطائفة لم يصلوا حتى نزلوا بني قريظة بعد ما غربت الشمس فصلوها إيمانا واحتسابا، فلم يعنف رسول الله ﷺ واحدة من الطائفتين.
No references are available.
Tabarani narrated it in Kabir (19/79–80) from Ibrahim bin Duhaym al-Dimashqi, who said, my father narrated to us, and Hasan bin Ishaq also narrated to us, who said, Ali bin Bahr narrated to us, both of them said, Walid bin Muslim narrated to us, who said, Marzuq bin Abu Huzayl narrated to us, from Zuhri, from Abdul-Rahman bin Abdullah bin Kaab, from his uncle Ubaydullah bin Kaab, from Kaab bin Malik, and he related the hadith.Its isnad is hasan, though this is because of Marzuq bin Abu Huzayl, whom Bukhari criticized. Abu Hatim said, "His hadith is acceptable," and Ibn Adi said, "His hadith may be recorded." So there is no harm in relying on him for corroborating narrations.As for Walid bin Muslim, he is a mudallis, but here he stated his transmission explicitly, and Hafiz also graded it hasan in Matalib (4272). The majority hold that his explicit statement of direct transmission is accepted, even if it applies to only a single generation, namely the generation of his teacher.Haythami said in Majma (6/140), after attributing it to Tabarani, "Its narrators are the narrators of Sahih, except for Ibn Abu Huzayl, who is trustworthy."