his tent while I watched, and he prayed two rakʿahs." In this, ʿAlī (raḍiya Allāhu ʿanhu) acted according to what his earlier ḥadīth indicated as permissible. Ibn Ḥazm narrated (3/4) from Bilāl, the muʾadhdhin of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), who said: "He did not forbid prayer except at sunset." I say: Its isnād is authentic, and it is a strong corroboration for the ḥadīth of ʿAlī (raḍiya Allāhu ʿanhu). As for the two rakʿahs after ʿAṣr, Ibn Ḥazm narrated the view of their legitimacy from a group of Companions, so whoever wishes may refer to it. What the ḥadīth indicates about the permissibility of prayer, even voluntary, after the ʿAṣr prayer and before the sun yellows is what should be relied upon in this matter, which has many opinions. This is the view adopted by Ibn Ḥazm following Ibn ʿUmar (raḍiya Allāhu ʿanhu), as mentioned by al-Ḥāfiẓ al-ʿIrāqī and others. Do not be among those deceived by the majority if it contradicts the sunnah. Then I found another route for the ḥadīth from ʿAlī (raḍiya Allāhu ʿanhu) with the wording: "Do not pray after ʿAṣr, except if you pray while the sun is high." It was recorded by Imām Aḥmad (1/130): Isḥāq ibn Yūsuf narrated to us: Sufyān informed us from Abū Isḥāq from ʿĀṣim from ʿAlī (raḍiya Allāhu ʿanhu) from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) that he said: and he mentioned it. I say: This isnād is good, all its men are trustworthy, the men of the two Shaykhs, except for ʿĀṣim, who is Ibn Ḍumrah al-Salūlī, and he is truthful, as in "al-Taqrīb." I say: This route adds strength to the ḥadīth, especially as it is from the route of ʿĀṣim, who also narrated from ʿAlī that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) would not pray after ʿAṣr. Al-Bayhaqī claimed this narration weakened the ḥadīth, and we responded to that as previously mentioned. We confirmed the correctness of the response when we found the ḥadīth from the route of ʿĀṣim as well. So all praise is due to Allāh for..