and Ibn al-Jārūd in "al-Muntaqá" (281), al-Bayhaqī (2/458), al-Ṭayālisī (1/75 - from his arrangement), and Aḥmad (1/129, 141), and al-Muḥāmilī in "al-Amālī" (3/95/1), and al-Ḍiyāʾ in "al-Aḥādīth al-Mukhtārah" (1/258, 259) from Hilāl ibn Yasāf from Wahb ibn al-Ajdāʿ from ʿAlī (raḍiya Allāhu ʿanhu) as a marfūʿ ḥadīth. Ibn Ḥazm said: "Wahb ibn al-Ajdāʿ is a reliable, well-known follower, and the rest of the narrators are too well-known to be questioned about, and this is an addition of justice that should not be abandoned." Ibn Ḥazm explicitly stated elsewhere (2/271) the authenticity of this from ʿAlī (raḍiya Allāhu ʿanhu) without doubt, and for this reason, al-Ḥāfiẓ al-ʿIrāqī said in "Ṭarḥ al-Tathrīb" (2/187) and was followed by al-Ḥāfiẓ Ibn Ḥajar in "al-Fatḥ" (2/50): "And its isnād is authentic." As for al-Bayhaqī, he deviated from the path when he said: "And Wahb ibn al-Ajdāʿ is not according to their conditions." I said: Is it a condition for the authenticity of the ḥadīth that it must be according to the conditions of the two shaykhs? Or have they not authenticated many ḥadīths outside their books that are not according to their conditions? Then he said: "This is a solitary ḥadīth, and what has passed in the prohibition of them extends until sunset is a ḥadīth of a number, so it is more appropriate to be preserved." I said: Both are preserved, even if what is narrated by the number is stronger, but it is not from the principles of the people of knowledge to reject a strong ḥadīth merely due to an apparent contradiction with what is stronger when it is possible to reconcile them! And it is so here, for this ḥadīth restricts the ḥadīths that al-Bayhaqī referred to, such as his saying (ṣallá Allāhu ʿalayhi wa-sallam): "And there is no prayer after ʿAṣr until the sun sets," agreed upon