"the mu'adhdhin would call the adhān during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) for the Maghrib prayer, and the Companions of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would hasten to the pillars, praying the two rakʿahs before Maghrib until the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would come out while they were praying. A stranger would come and think that the prayer had already been performed due to the large number of people praying them, and the time between the adhān and the iqāmah was brief."

- "the mu'adhdhin would call the adhān during the time of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) for the Maghrib prayer, and the Companions of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would hasten to the pillars, praying the two rakʿahs before Maghrib until the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would come out while they were praying. A stranger would come and think that the prayer had already been performed due to the large number of people praying them, and the time between the adhān and the iqāmah was brief." It was recorded by al-Bukhārī (2/85), Ibn Naṣr (p. 26), and Aḥmad (3/280) through various chains from Shuʿbah, from ʿAmr ibn ʿĀmir, who said: I heard Anas ibn Mālik say: and he mentioned it. The context is from Ibn Naṣr, the second addition is from al-Bukhārī and Aḥmad, and a narration from Ibn Naṣr with his wording. It was also recorded by Muslim (2/212), Abū ʿAwānah in his "Ṣaḥīḥ" (2/265), and al-Bayhaqī (2/475) through the route of ʿAbd al-ʿAzīz ibn Ṣuhayb from Anas with a similar narration, including the first addition. Ibn Naṣr and "al-Musnad" (3/129, 199, 282) have other routes from Anas with similar content. This ḥadīth clearly indicates the legitimacy of the two rakʿahs before the Maghrib prayer, as the senior Companions competed in performing them, and the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) approved of them doing so. This is supported by the generality of the two preceding ḥadīths. Imām Aḥmad, Isḥāq, and the scholars of ḥadīth favored their recommendation. Those who opposed them, such as the Ḥanafīs and others, have no substantial evidence worth considering except what Shuʿbah narrated from Abū Shuʿayb from Ṭāwūs, who said: