the second: ʿAmr ibn Dīnār: It was narrated by al-Bukhārī (2369 and 7446), Muslim (1/72), Ibn Ḥibbān in "Ṣaḥīḥ" (4908 - "al-Iḥsān"), Ibn Mandah (626), al-Bayhaqī in "al-Sunan" (6/152 and 10/177-178) and "al-Asmāʾ wa-al-Ṣifāt" (1/352-353), and al-Baghawī (1669 and 2516) through various chains from him with the wording of al-Aʿmash's other narration. Al-Baghawī said—in both places—: "This is a ṣaḥīḥ ḥadīth." (Benefit): Imām al-Baghawī said in "Sharḥ al-Sunnah" (10/143): "It is said: 'After ʿAṣr' is specifically mentioned because Allāh has exalted the status of this time, as He said: (Guard strictly the prayers, especially the middle prayer) (Sūrat al-Baqarah, 238); it is narrated from a group of Companions that the middle prayer is the ʿAṣr prayer, and the angels of the night and day gather during it, and the deeds that the servant has earned from the beginning of the day are raised during it. What further confirms the sanctity of this time is the saying of Allāh, the Exalted: (Detain them after the prayer and let them both swear by Allāh) (Sūrat al-Māʾidah, 106). It is said that this refers to the ʿAṣr prayer. Al-Khaṭṭābī said: It is possible to say that it is common for a merchant to spend from his profit or surplus earned during the daylight hours, and it may happen that he does not earn a profit; after ʿAṣr is the time of his departure, so if a transaction occurs for him after ʿAṣr, he is eager to finalize it with a false oath to spend from the profit and not leave without a gain." (Note): The commentator on "al-Iḥsān" (!)—approvingly—reported the interpretation of the attributes of speech and sight among the attributes of Allāh, the Exalted, as contentment and turning away, and similar interpretations!!