I say: al-Mundhirī criticized it in (Mukhtaṣar al-Sunan) with both of them, and for that reason, I included it in (Ḍaʿīf Abī Dāwūd). However, when I reviewed the corroboration of Shuʿbah and ʿAbd Allāh ibn Saʿīd al-Fazārī for the second part of their ḥadīth, I decided to transfer it to (Ṣaḥīḥ Abī Dāwūd) because the first part of it does not contain much, considering it is mawqūf. Likewise, I had weakened it in my commentary on (al-Mishkāt) (1/306-307), so it should be corrected by the first method. Allāh is the Patron of success and the Guide; there is no deity but Him. In the ḥadīth, there are two important benefits: The first is that there must be a separation between the obligatory prayer and the subsequent supererogatory prayer, either by speaking or by moving from the place. There are authentic ḥadīths on this, one of which is in (Ṣaḥīḥ Muslim) from the ḥadīth of Muʿāwiyah (raḍiya Allāhu ʿanhu), and it is extracted in (al-Irwāʾ) (2/190/344) and (Ṣaḥīḥ Abī Dāwūd) (1034), and there are other ḥadīths numbered (631 and 922). Therefore, the reports from the Salaf on acting upon it have multiplied, and many good ones have been narrated by ʿAbd al-Razzāq in (al-Muṣannaf) (2/416-418), as well as by Ibn Abī Shaybah (2/138-139) and al-Bayhaqī in (his Sunan). What some of the worshippers do today in some countries by exchanging their places when they stand for the subsequent sunnah is part of the mentioned movement, and the Salaf did it. Ibn Abī Shaybah narrated from ʿĀṣim who said: I prayed with him on Friday, and when I finished my prayer, he took my hand, stood in my place, and placed me in his place. Its chain is authentic. Something similar was narrated from Abū Mijlaz and Ṣafwān ibn Muḥriz. The other benefit is the permissibility of voluntary prayer after the ʿAṣr prayer; for the Prophet ﷺ approved the man praying after it, although he criticized him for not separating, and the Prophet ﷺ corrected him