authentic, and the specification in some hadiths does not contradict the general ruling that agrees with it; rather, it indicates the emphasis of the ruling in the specific cases mentioned. Aisha's statement in refuting Umar's report is unacceptable, for he was establishing his narration from the Prophet, may Allah bless him and grant him peace, while she was speaking according to her own opinion, and the statement of the Prophet, may Allah bless him and grant him peace, is more correct than her statement. Furthermore, she herself narrated that as well; Dhakwan, the freed slave of Aisha, narrated that she told him that the Messenger of Allah, may Allah bless him and grant him peace, used to pray after Asr and forbid it. (7) Recorded by Abu Dawud. (8) How then could her rejection be accepted regarding something she had already confirmed as authentic? Moreover, Abu Sa'id, Amr ibn Abasah, Abu Hurayrah, Ibn Umar, al-Sunabihi, and Umm Salamah have all narrated similar to the narration of Umar, so this should not be abandoned merely for a conflicting and contradictory opinion.
Section: The prohibition of prayer after Asr is linked to the performance of the prayer; whoever has not prayed it is permitted to perform supererogatory (nafl) prayer, even if someone else has already prayed. Whoever has prayed Asr may not perform supererogatory prayer, even if no one else has prayed. We are aware of no disagreement on this among those who prohibit prayer after Asr. As for the prohibition after Fajr, it is linked to the rising of the dawn (Fajr). This is the position of Sa'id ibn al-Musayyib (9), al-Ala' ibn Ziyad (10), Humayd ibn Abd al-Rahman (11), and the scholars of opinion (Ashab al-Ra'y). Al-Nakha'i said: They used to dislike that, meaning supererogatory prayer after the rising of the dawn. Its dislike (12) is also reported from Abdullah ibn Umar and Abdullah ibn Amr. There is another narration from Ahmad that the prohibition is linked to the performance of the prayer itself, just like Asr. A similar view is reported from al-Hasan and al-Shafi'i, due to what was narrated by Abu
(7) In (A) and (M): "from him". (8) In: Chapter: Regarding one who granted concession for the two rak'ahs after Asr if the sun is still high, from the Book of Prayer. Sunan Abi Dawud 1/295. (9) Dropped from: "the original". (10) Abu Nasr al-Ala' ibn Ziyad ibn Matar al-Adawi al-Basri, a tabi'i, trustworthy, and one of the worshippers and reciters of the people of Basra. He died at the end of the governorship of al-Hajjaj in the year 94 AH. Tahdhib al-Tahdhib 8/181. (11) Humayd ibn Abd al-Rahman al-Humaydi al-Basri, one of the jurists of the tabi'un in Basra. Ibn Sirin said: "He was the most knowledgeable of the people of Basra ten years before he died." Tabaqat al-Fuqaha by al-Shirazi 88. Tahdhib al-Tahdhib 3/46. (12) In (A) and (M): "its dislike".
صَرِيحَةٌ، والتَّخْصِيصُ في بعض الأحادِيث لا يُعَارِضُ العُمُومَ المُوَافِقَ له، بل يَدُلُّ على تَأَكُّدِ الحُكْمِ فيما خَصَّهُ، وقولُ عائِشةَ في رَدِّ خَبَرِ عمرَ غيرُ مَقْبُولٍ، فإنَّه مُثْبِتٌ لِرِوَايَتِه عن النَّبِيِّ -صلى اللَّه عليه وسلم-، وهى تقولُ بِرَأْيِها، وقولُ النَّبِىِّ -صلى اللَّه عليه وسلم- أصَحُّ من قَوْلِها، ثم هي قد رَوَتْ ذلك أيضًا، فرَوَى ذَكْوَانُ مَوْلَى عائِشَةَ، أنَّها حَدَّثَتْه، أنَّ رسولَ اللهِ -صلى اللَّه عليه وسلم- كان يُصَلِّى بعد العَصْرِ، ويَنْهَى عنها (٧). رَوَاهُ أبو داوُد (٨)، فكيف يُقْبَلُ رَدُّها لما قد أَقَرَّتْ بصِحَّتِه، وقد رَوَاه أبو سعيدٍ، وعَمْرُو بن عَبَسَةَ، وأبو هُرَيْرَةَ، وابْنُ عمرَ، والصُّنَابِحِىُّ، وأُمُّ سَلَمةَ، كَنَحْوِ رِوَايَةِ عمرَ، فلا يُتْرَكُ هذا بمُجَرَّدِ رَأْيٍ مُخْتَلِفٍ مُتَنَاقِضٍ.
فصل: والنَّهْىُ عن الصَّلاةِ بعدَ العَصْرِ مُتَعَلِّقٌ بفِعْلِ الصَّلاةِ، فَمن لم يُصَلِّ أُبِيحَ له التَّنَفُّلُ، وإن صَلَّى غيرُه. ومن صَلَّى العَصْرَ فليس له التَّنَفُّلُ وإن لم يُصَلِّ أحَدٌ سِوَاه. لا نَعْلَمُ في هذا خِلَافًا عندَ مَن يَمْنَعُ الصَّلَاةَ بعدَ العَصْرِ. فأمَّا النَّهْىُ بعدَ الفَجْرِ فَيَتَعَلَّقُ بِطُلُوعِ الفَجْرِ، وبهذا قال سعيدُ (٩) بن المُسَيَّبِ، والعَلاءُ بنُ زِيادٍ (١٠)، وحُمَيدُ بنُ عَبْدِ الرَّحمنِ (١١)، وأصْحَابُ الرَّأْىِ. وقال النَّخَعِىُّ: كانوا يَكْرَهُونَ ذلك. يَعْنِى التَّطَوُّعَ بعد طُلُوعِ الفَجْرِ. ورُوِيَتْ كَرَاهَتُه (١٢) عن عبدِ اللهِ بْنِ عمرَ، وعبدِ اللهِ بنِ عمرٍو. وعن أحمدَ رِوَايَةٌ أُخْرَى، أنَّ النَّهْىَ مُتَعَلِّقٌ بِفِعْلِ الصَّلَاةِ أيضًا كالعَصْرِ. ورُوِىَ نحوُ ذلك عن الحسنِ، والشَّافِعِىِّ؛ لما رَوَى أبو
(٧) في أ، م: "عنه".(٨) في: باب في من رخص في الركعتين بعد العصر إذا كانت الشمس مرتفعة، من كتاب الصلاة. سنن أبى داود ١/ ٢٩٥.(٩) سقط من: "الأصل".(١٠) أبو نصر العلاء بن زياد بن مطر العدوى البصري، تابعى، ثقة، كان من عباد أهل البصرة وقرائهم. توفى في آخر ولاية الحجاج سنة أربع وتسعين. تهذيب التهذيب ٨/ ١٨١.(١١) حميد بن عبد الرحمن الحميدي البصري، من فقهاء التابعين بالبصرة، قال ابن سيرين: هو أفقه أهل البصرة قبل أن يموت بعشر سنين. طبقات الفقهاء للشيرازي ٨٨. تهذيب التهذيب ٣/ ٤٦.(١٢) في أ، م: "كراهيته".
