among them is what was narrated by ʿAbd Allāh ibn Bābāh from Abū al-Dardāʾ: that he performed ṭawāf after the ʿaṣr prayer at sunset and prayed two rakʿahs before the sun set. It was said to him: O Abū al-Dardāʾ! You, the Companions of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), say: There is no prayer after ʿaṣr until the sun sets?! He replied: This city is not like any other. It was recorded by al-Ṭaḥāwī in "Sharḥ al-Maʿānī" (1/396), and also by al-Bayhaqī (2/463), and its chain of narration is authentic. Therefore, he could not but affirm the validity of the exception mentioned in the ḥadīth of the chapter, saying: "This statement by Abū al-Dardāʾ necessitates specifying the location for that. And Allāh knows best." There are other reports that support the validity of the exception. Therefore, I found that al-Ḥāfiẓ Ibn ʿAbd al-Barr, despite weakening the chain of the ḥadīth and criticizing it as previously mentioned, and responding to it, said in "al-Tamhīd" (13/45): "This ḥadīth, even if it is not strong due to the weakness of Ḥumayd, the freed slave of ʿAfrāʾ, and because Mujāhid did not hear from Abū Dharr, is strengthened by the ḥadīth of Jubayr ibn Muṭʿim, along with the consensus of the majority of Muslim scholars on it. This is because Ibn ʿAbbās, Ibn ʿUmar, Ibn al-Zubayr, al-Ḥasan, al-Ḥusayn, ʿAṭāʾ, Ṭāwūs, Mujāhid, al-Qāsim ibn Muḥammad, and ʿUrwah ibn al-Zubayr used to perform ṭawāf after ʿaṣr, and some of them after ṣubḥ as well, and they would pray two rakʿahs immediately after completing their ṭawāf at that time. This was also the opinion of al-Shāfiʿī, Aḥmad, Isḥāq, Abū Thawr, and Dāwūd ibn ʿAlī..." Then he mentioned those who opposed them. Whoever wishes may refer to it, for what has been mentioned as evidence suffices without recounting the statements of the dissenters, especially since he said in some of them: