that ʿĀʾishah said: the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) used to pray them. It is also recorded in "Ṣaḥīḥ Abī Dāwūd." ʿAbd al-Razzāq narrated with a sound chain from Ṭāwūs: that Abū Ayyūb al-Anṣārī used to pray two rakʿahs after ʿAṣr before the caliphate of ʿUmar, but when ʿUmar became caliph, he abandoned them. After ʿUmar passed away, he resumed them, and it was said to him: What is this? He replied: ʿUmar used to strike people for performing them. Ibn Ṭāwūs said: My father did not abandon them. I said: Among the common errors in the books of fiqh is the prohibition of these two rakʿahs, and even their omission from the list of regular sunnah prayers, despite the confirmed practice of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) performing them regularly as he did with the two rakʿahs of Fajr. There is no evidence of their abrogation, nor that they were exclusive to him (ṣallá Allāhu ʿalayhi wa-sallam). How could this be when the most knowledgeable about them, Umm al-Muʾminīn ʿĀʾishah, and those Companions and predecessors who agreed with her, maintained them, as previously mentioned. In addition, the texts generally prohibiting prayer after ʿAṣr are restricted by other explicit ḥadīths permitting prayer before the sun turns yellow, including the ḥadīth of ʿAlī, raised to the Prophet, with the wording: "Do not pray after ʿAṣr unless you pray while the sun is high." This is a sound ḥadīth that has been transmitted through multiple routes, and its sourcing has been previously mentioned. Abū Muḥammad Ibn Ḥazm supported the legitimacy of these two rakʿahs in "al-Muḥallá" and refuted the dissenters in an extensive and engaging discussion at the end of the third volume and the beginning of the fourth; those interested should refer to it. Also, refer to the ḥadīth preceding it to understand the reason ʿUmar struck those who performed the two rakʿahs.