Question : What are the forbidden hours (time) when one cannot pray any prayer or make sujood? Can one pray After Asr?


Answer :Secondly, the time slot, when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons. But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three:

  • When the sun is RISING (i.e during dawn)
  • When the sun is directly overhead at noon until it has passed its zenith
  • When the sun is just about to set or SETTING . [This is a very imp subject – see Title 1 for an important analysis]

The common mass isn’t aware of this ruling and the main reason to their unawareness is because of the following ahadeeth mentioned below under Hadeeth # 1 & Hadeeth # 2 and some other similar ahadeeth
Hadeeth # 1
Narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that he said: “There is no prayer after ‘Asr until the sun has set and there is no prayer after Fajr prayer until the sun has risen.
[Ref: Al-Bukhaari (1197) and Muslim (827)]
Hadeeth # 2
Narrated from ‘Amr ibn ‘Abasah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north ( i.e when the sun is directly overhead in the afternoon or mid noon). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward (when the sun passes its zenith), pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.”
[Ref: Sahih Muslim hadith no. 832]
However, the above ahadeeth are misunderstood, and the actual ruling regarding the question “Can one pray after ‘Asr?” will be explained below in detail.

Title 1: Clarifying the misconception ” There is no prayer after ‘Asr until the sun sets

Subtitle 1: Proofs implying that one can pray any salah (prayer) After ‘Asr until (as long as) the sun is high (elevated)
Hadith # 1

حديث مرفوع) حَدَّثَنَا عَبْدُ الرَّحْمَنِ ، عَنْ سُفْيَانَ ، وَشُعْبَةَ ، عَنْ مَنْصُورٍ ، عَنْ هِلَالٍ ، عَنْ وَهْبِ بْنِ الْأَجْدَعِ ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” لَا تُصَلُّوا بَعْدَ الْعَصْرِ إِلَّا أَنْ تُصَلُّوا وَالشَّمْسُ مُرْتَفِعَةٌ ” .

Narrated by abdur rehman from sufyan and shuaib from mansoor from Hilaal from Wahb ibn Al Ajdah’ from Ali ibn abi talib that the messenger of Allah (sallalahu `alayhi wa sallam) said “ Do not pray after Asr except (when you pray while) the sun is High (elevated or shining high)
[Ref: Musnad Ahmad 1073, 1076, 1194]
Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set
[Ref: Al-Bukhaari (548) and Muslim (1371)]
Hadith # 2

· حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا شُعْبَةُ، عَنْ مَنْصُورٍ، عَنْ هِلَالِ بْنِ يَسَافٍ، عَنْ وَهْبِ بْنِ الْأَجْدَعِ، عَنْ عَلِيٍّ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ، إِلَّا وَالشَّمْسُ مُرْتَفِعَةٌ»

Narrated by Ai (r.a) that Prophet (sallalahu `alayhi wa sallam) forbade prayer After Asr, except (if it is prayed) when the sun is high
[Ref: Musnad Ahmad 1/80,81, 129, 141; Sunan Abu Dawood: 1274]
The same hadith with different routes can Also be found in
[Sunan Al Nasa’ee, hadith no. 573; Sunan Al Kubra Al Bayhaqi, chapter of Menstruation, hadith no. 4404; Sahih Ibn Hibban , book of prayer, hadith no. 1547; Umm Al Sha’afi, Vol. 7 page 175 and etc.]
Tehkeeq of Muhaditheen on the above ahadeeth.
Imaam Ibn Khuzaymah [1284], Imaam Ibn Hibbaan [1547], Imaam Ibn al-Jarood [281], Imaam al-Daya al-Maqdisi [763-766], Haafidh Ibn al-Iraaqi [Tarah al-Tathreeb 2/187], Imaam Dhahabi [al-Muhadhdhab: 2/890], Abdul Haqq al-Ashbayli [al-Ahkaam al-Sughra: 164], Shaikh Ahmed Shaakir [Musnad Ahmed: 2/282], Shaikh Albaani [Silsilah as-Saheehah: 200], and others have declared (the above ahadeeth) to be “Saheeh”.
Haafidh Mundhiri has declared its chain to be Jayyid. And Haafidh Ibn Hajar [Fath ul-Baari: 2/161] & Imaam al-Nawawi [Majmoo: 4/174] declared it Hasan. Moreover, Ibn Hajar also declared it Saheeh Qawi [Fath ul-Baari: 2/163]
Hafidh ibn Hazam rahimahullah said

وھذہ زیادۃ عدل، لایجوز ترکھا

This ziyadah (from a thiqah narrator) is just and leaving it (this hadeeth) is not permissible
[Ref: al-Muhalla 3/31]
Subtitle 2: Proofs that Rasool (sallallaahu wa alaihi wa sallam) also prayed 2 rak’ah After ‘Asr Salah
Hadith # 3

عَائِشَةَ قَالَتْ صَلاَتَانِ مَا تَرَكَهُمَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- فِى بَيْتِى سِرًّا وَلاَ عَلاَنِيَةً رَكْعَتَانِ قَبْلَ الْفَجْرِ وَرَكْعَتَانِ بَعْدَ الْعَصْرِ.

Aisha (may Allah be pleased with her) said: “There are two prayers that the messenger of Allah (peace and blessings be upon him) never neglected to pray in my house secretly or publicly: Two Rak’ah before Fajr and two Rak’ah after Asr.”
Âisha (may Allah be pleased with her) said: Anytime Allah’s messenger (peace and blessings be upon him) came to my house after Asr he prayed two Rak’ah
[Ref: Sahih Bukhari 592, 593 or Book 10, Hadith 565, 566,567]
Narrated `Aisha: By Allah, Who took away the Prophet. The Prophet never missed them (two rak`at) after the `Asr prayer till he met Allah and he did not meet Allah till it became heavy for him to pray while standing so he used to offer most of the prayers while sitting. (She meant the two rak`at after `Asr) He used to pray them in the house and never prayed them in the mosque lest it might be hard for his followers (when they see him and thus try to copy him) and he loved what was easy for them
[Ref: Sahih Bukhari, Vol.1, Book 10, Hadith 564]
Narrated: Aisha (r.a) : Allah’s Apostle used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I offer it.
[Saheeh Bukhaari , 21, Prayer at Night (Tahajjud) , 228]
So we can see how the prophet (sallalahu `alayhi wa sallam) took care to ensure nothing was overburdened upon his followers and thus he hid and did some deeds whereas he also is reported to have left some good deeds for the sake of his followers.
Narrated from Umm Salamah (may Allaah be pleased with her), that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr, and she asked him about that. He said: “Some people from ‘Abd al-Qays came to me and distracted me from praying two rak’ahs after Zuhr, so I did them now.
[Ref:by al-Bukhaari (1233) and Muslim (834)]
Narrated that Qays ibn ‘Amr said: the Prophet (peace and blessings of Allaah be upon him) saw a man praying two rak’ahs after he had prayed Fajr prayer. The Prophet (peace and blessings of Allaah be upon him) said, “Are you praying Fajr twice?” The man said to him, “I did not pray the two rak’ahs that come before it, so I prayed them now.” The Prophet (peace and blessings of Allaah be upon him) remained silent (and this silence shows his approval)
[Ref: Ibn Maajah – 1154; Ibn Qudaamah (may Allaah have mercy on him) said: the fact that the Prophet (peace and blessings of Allaah be upon him) remained silent indicates that it is permissible. (al-Mughni, 2/532)]
Subtitle 3 : Proofs showing that some sahabas also prayed this 2 rak’ah (Sunnah) after the fardh prayer of ‘Asr
Hadith # 4

حَدَّثَنَا أَبُو دَاوُدَ، عَنْ شُعْبَةَ، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ قَالَ: «خَرَجْتُ مَعَ أَبِي، وَعَمْرِو بْنِ مَيْمُونٍ، وَالْأَسْوَدِ بْنِ يَزِيدَ، وَأَبِي وَائِلٍ فَكَانُوا يُصَلُّونَ بَعْدَ الْعَصْرِ رَكْعَتَيْنِ»

Rough translation: Asha’th bin Abi al-Sha’sha said: “I travelled with my father Abu Sha’sha, Amr bin Maimoon, and Aswad bin Yazeed, they all used to pray two rak’ahs after asr
[Ref: Mussanaf Ibn Abi Shaiba,vol:2 pg:133 hadith no.7348]
Hadith # 5

حَدَّثَنَا عَلِيٌّ، قَالَ: ثنا حَجَّاجٌ، قَالَ: ثنا حَمَّادٌ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: رَأَيْتُ عَائِشَةَ تُصَلِّي بَعْدَ الْعَصْرِ رَكْعَتَيْنِ وَهِيَ قَائِمَةٌ , وَكَانَتْ مَيْمُونَةُ تُصَلِّي أَرْبَعًا وَهِيَ قَاعِدَةٌ , فَذَكَرَ نَحْوَهُ

Imaam Sa’eed bin Jubayr said: “I saw Aisha (radiallah anha), praying two rak’ahs after Asr while she was standing, and Maimoonah (r.a) used to perform 4 rak’ah while sitting
[Ref: al-Awsat – Imaam Ibn al-Mundhir: vol:2 pg:393 hadith no. 1101 – Chain Hasan]
Note: Hammaad bin Salamah (the narrator) heard this hadeeth from Ataa bin as-Saaib before his Ikhtilaat as affirmed by Jumhoor.
Hadith # 6

حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ، عَنِ ابْنِ عَوْنٍ، قَالَ: «رَأَيْتُ أَبَا بُرْدَةَ بْنَ أَبِي مُوسَى يُصَلِّي بَعْدَ الْعَصْرِ رَكْعَتَيْنِ»

Abdullah bin Awn said: “I saw Abu Burdah bin Abi Moosa praying two rak’ahs after Asr”
[Ref: Musannaf Ibn Abi shaiba,vol:2 pg:133 ,hadith no .7347]
Hadith # 7

” كُنَّا مَعَ عَلِيٍّ رَضِيَ اللهُ عَنْهُ فِي سَفَرٍ فَصَلَّى بِنَا الْعَصْرَ رَكْعَتَيْنِ، ثُمَّ دَخَلَ فُسْطَاطَهُ، وَأَنَا أَنْظُرُ فَصَلَّى رَكْعَتَيْنِ “

Aasim Bin Damrah narrates : “We were with Ali (radiallah anhu) on a journey, he led us in two rak’ahs of Asr, then he went to his tent and prayed two rak’ahs, while I was seeing all this”
[Ref: Al-Sunan al-Kubra by Bayhaqi: 2/459, Chain Hasan]
Hadith # 8
Urwah bin az-Zubayr narrates that Sayyidunah Tameem ad-Daari (radiallah anhu) used to pray two rak’ahs after Asr, and he would say

ان الزبیر و عبداللہ بن الزبیر کانا یصلیان بعد العصر رکعتین.

that Zubayr (ibn al-awwam) and Abdullah bin az-Zubayr (radiallah anhum) also used to perform two rak’ahs after Asr.
[Ref: Musannaf Ibn Abi Shaybah: 2/353, Al-Awsat by Ibn al-Mundhir: 2/394, Chain Saheeh]
Narrated Abida bin Humaid: Abdul, Aziz bin Rufai Said, “I saw Abdullah bin Az-Zubair performing Tawaf of the Kaba after the morning prayer then offering the two Rakat prayer.” Abdul Aziz added, “I saw Abdullah bin Az-Zubair offering a two Rakat prayer after the Asr prayer.” He informed me that Aisha told him that the Prophet used to offer those two Rakat whenever he entered her house.”
[Sahih Bukhaari , 26 (Hajj), Hadeeth 696]
Hadith # 9

ورخص فی الرکعتین بعد العصر.

Tawoos bin Kaisaan (taba`ee) said: “Ibn Umar (radiallah anhu) has given Rukhsah (permissibility) to pray two rak’ahs after Asr”
[Ref: Sunan Abu Dawood: 1284, Al-Sunan al-Kubra by Bayhaqi: 2/476, Chain Hasan]
Hadith # 10

لَوْ لَمْ أُصَلِّهِمَا إِلَّا أَنِّي رَأَيْتُ مَسْرُوقًا يُصَلِّيهِمَا لَكَانَ ثِقَةً، وَلَكِنِّي سَأَلْتُ عَائِشَةَ فَقَالَتْ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَدَعُ رَكْعَتَيْنِ قَبْلَ الْفَجْرِ
وَرَكْعَتَيْنِ بَعْدَ الْعَصْرِ»

Ibraaheem bin Muhammad bin Muntashir narrates from his father that he used to pray two rak’ahs after Asr, when he was asked about it, so he said:“Why should I not perform them, I have seen Masrooq, he used to pray two rak’ahs, He was Thiqah, but I asked Aa’ishah (radiallah anha), so she said: ‘The Messenger of Allaah (peace be upon him) never missed two rak’ahs before Fajr and after Asr’
[Ref: Musannaf Ibn Abi Shaybah: 2/133, Chain Saheeh]
Hadith # 11

لاَ تَحَرَّوْا بِصَلاَتِكُمْ طُلُوعَ الشَّمْسِ وَلاَ غُرُوبَهَا.

Umar (R.a) narrated “Do not look for the time of sunrise and sunset with your prayer.” (i.e he indicated that one can pray at anytime except the moment/time when the sun was rising or setting)
[Ref: Muwatta Imaam Maalik: 1/173, Chain Saheeh]
Hadith # 12

سَأَلْتُ عَائِشَةَ عَنْ صَلاةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَيْفَ كَانَ يُصَلِّي؟ قَالَتْ: كَانَ يُصَلِّي الْهَجِيرَ ثُمَّ يُصَلِّي بَعْدَهَا رَكْعَتَيْنِ، ثُمَّ يُصَلِّي الْعَصْرَ ثُمَّ يُصَلِّي بَعْدَهَا رَكْعَتَيْنِ، فَقُلْتُ: فَقَدْ كَانَ عُمَرُ يَضْرِبُ عَلَيْهِمَا وَنَهَى عَنْهُمَا، فَقَالَتْ: قَدْ كَانَ عُمَرُ يُصَلِّيهِمَا، وَقَدْ عَلِمَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيهِمَا وَلَكِنْ قَوْمَكَ أَهْلُ الدِّينِ قَوْمٌ صِغَارٌ يُصَلُّونَ الظُّهْرَ ثُمَّ يُصَلُّونَ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ وَيُصَلُّونَ الْعَصْرَ ثُمَّ يُصَلُّونَ بَيْنَ الْعَصْرِ وَالْمَغْرِبِ فَضَرَبَهُمْ عُمَرُ وَقَدْ أَحْسَنَ.

Shuryah bin Hani said “I asked Aa’ishah (radiallah anha) about the Prayer of the Messenger of Allaah (peace be upon him) that how did he used to pray? So she replied: ‘He would pray the Dhuhr prayer and pray two rak’ahs after it then he would pray the Asr prayer and pray two rak’ahs after it as well’. I asked her, but Umar used to beat people on praying these two rak’ahs and he used to forbid them. Upon this, she (radiallah anha) said: ‘Umar himself used to pray these two rak’ahs, and he knew that the Messenger of Allaah (peace be upon him) also prayed these two rak’ahs, but the people of deen of your nation were silly, they used to pray until Asr after Dhuhr, and they would pray Nawaafil until Maghrib (sun set) after Asr, that is why Umar used to beat them up, and [this action of his] is well’”
[Ref: Musnad as-Siraaj: 1530 (or Vol.1 Pg 461), Chain Saheeh. Graded Saheeh by Shaikh Irshaad ul-Haqq Athari in Tahqeeq Musnad Siraaj, musnad ahmed vol:6 pg:145, ibn hibban in al-ihsan vol:3 pg:51,silsillah sahiha vol:6 pg:1013 ]
Note there are some narrations wherein ‘Umar (r.a) admitted that he was aware about the rak’ahs after ‘Asr but he said if he didn’t stop or warn the people then they would persist in praying until sunset and that is a time when it is haraam to do sujood. However these narrations are mawdoo’ and severly weak.

أن رسول الله صلى الله عليه وسلم صلى العصر فقام رجل يصلي فرآه عمر فقال له اجلس فإنما هلك أهل الكتاب أنه لم يكن لصلاتهم فصل فقال رسول الله صلى الله عليه وسلم أحسن ابن الخطاب

From Abdullaah bin Rabaha from a man who was from the Companions of the Prophet -sallalahu `alayhi wa sallam- that the Messenger of Allaah had prayed the Asr prayer, and this man (immediately) stood up to pray (nawafil). `Umar saw him and said to him sit down, since indeed the people of the book were destroyed because they did not leave a gap after their (obligatory) prayer.
The Prophet -sallAllaahu alayhi wa sallam- said to him:

أحسن ابن الخطاب

‘You have done well O Ibn Khattab!’
[Ref: Collected by Ahmad, its Sanad is Saheeh as declared by al Haythami in Majmu’ az-Zawa’id 2/237 and in Silsilah al-Saheeha 2549 or 6/105.]
Subtitle 4: Proofs that imply a ban or Ahaadeeth which forbade us to pray After ‘Asr generally or as a whole
Hadith # 13
Narrated that Abu Sa’eed al-Khudri : I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no prayer after Fajr until the sun has risen fully, and no prayer after ‘Asr until the sun has set.”
[Ref: Sahih Bukhaari 551]
Hadith # 14
Narrated Abu Huraira: Allah’s Apostle forbade the offering of two prayers:
1. after the morning prayer till the sunrises.
2. after the ‘Asr prayer till the sun sets.
[Ref: Sahih Bukhari, Book 10, Hadith 562]
Narration of Ibn Abbas (r.a)

. وَهَذَا الْحَدِيثُ هُوَ أَثْبَتُ الأَحَادِيثِ ، رَوَاهُ عَنْ قَتَادَةَ جَمَاعَةٌ مِنْهُمْ : شُعْبَةُ ، وَسَعِيدُ بْنُ أَبِي عَرُوبَةَ ، وَهِشَامٌ الدَّسْتُوَائِيُّ ، وَأَبَانٌ الْعَطَّارُ ، وَهَمَّامُ بْنُ يَحْيَى ، وَمَنْصُورُ بْنُ زَاذَانَ ، وَلَمْ يَخْتَلِفُوا فِيهِ , وَإِلَيْهِ ذَهَبَ ابْنُ عَبَّاسٍ أَنَّهُ سَأَلَهُ عَنِ الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ فَنَهَاهُ عَنْهُمَا ، فَقَالَ : لا أَدَعُهُمَا ، فَقَالَ ابْنُ عَبَّاسٍ : وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ سورة الأحزاب آية 36

It was narrated that Tawus asked Ibn `Abbas about praying two Rak`ahs after `Asr and he told him not to do that [Tafseer Ibn Katheer 33:36]

عَنِ ابْنِ جُرَيْجٍ قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الْمُصْعَبِ، أَنَّ طَاوُسًا أَخْبَرَهُ، أَنَّهُ سَأَلَ ابْنَ عَبَّاسٍ: عَنْ رَكْعَتَيْنِ بَعْدَ الْعَصْرِ، فَنَهَاهُ عَنْهَا، فَقَالَ: فَقُلْتُ: لَا أَدَعُهُمَا، فَقَالَ ابْنُ عَبَّاسٍ: ” {مَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا} [الأحزاب: 36]، فَتَلَا هَذِهِ الْآيَةَ إِلَى: {مُبِينًا} [النساء: 20] “

Ibn Abbas (r.a) was asked about praying After ‘Asr and he said ” I do not know whether you will be tormented for that or rewarded ” and then he recited the aayah Surah Al Ahzaab verse 36
[al-istazkar, vol:1 pg:114, Musnaf abdur razak, vol:2 pg:433, Sunan ad-Darami, vol:1 pg: 402, Ma’arafah sunan wal athar, vol:1 pg:129 & vol:3 pg:416; Sunan al-Kubra, vol:2 pg:635]
Another hadeeth says :
Ibn Abbas (r.a) said ” The Messenger of Allah said “There is no prayer after Fajr prayer until the sun has risen. and there is no prayer after ‘Asr until the sun has set and
[Ref: Kitaab al-Istidhkaar, Chapter : كِتَابُ وُقُوتِ الصَّلاةِ, http://www.islamweb.net/hadith/display_hbook.php?bk_no=1052&pid=237202&hid=42]

عَنْ هُشَيْمٍ، أَوْ غَيْرِهِ قَالَ: أَخْبَرَنِي أَبُو حَمْزَةَ قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ: عَنِ الصَّلَاةِ بَعْدَ الْعَصْرِ، فَقَالَ: «صَلِّ مَا شِئْتَ إِلَى اللَّيْلِ» قَالَ: «وَلَقَدْ رَأَيْتُ عُمَرَ يَضْرِبُ الرَّجُلَ يَرَاهُ يُصَلِّي بَعْدَ الْعَصْرِ»

I Asked Ibn Abbas (r.a) about the prayer after ‘Asr, he said : Pray whatever you want at night (i.e after the sun sets). He said : I saw ‘Umar ibn Khattab beat those who prayed after ‘Asr
[Musannaf Abdur Razzaq, Vol.2 , page 432]

1837 – وَذَلِكَ أَنَّ عَلِيَّ بْنَ شَيْبَةَ حَدَّثَنَا قَالَ: ثنا يَزِيدُ بْنُ هَارُونَ , قَالَ: أنا حَمَّادُ بْنُ سَلَمَةَ , عَنِ الْأَزْرَقِ بْنِ قَيْسٍ , عَنْ ذَكْوَانَ , عَنْ أُمِّ سَلَمَةَ , قَالَتْ: ” صَلَّى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعَصْرَ , ثُمَّ دَخَلَ بَيْتِي , فَصَلَّى رَكْعَتَيْنِ , فَقُلْتُ: يَا رَسُولَ اللهِ، صَلَّيْتَ صَلَاةً لَمْ تَكُنْ تُصَلِّيهَا , قَالَ: ” قَدِمَ عَلَيَّ مَالٌ فَشَغَلَنِي عَنْ رَكْعَتَيْنِ كُنْتُ أُصَلِّيهِمَا بَعْدَ الظُّهْرِ فَصَلَّيْتُهُمَا الْآنَ ” قُلْتُ: يَا رَسُولَ اللهِ أَفَنَقْضِيهِمَا إِذَا فَاتَتَا , قَالَ: ” لَا “

Rough translation : the hadeeth is similar to the above ahadeeth wherein the prophet was pre-occupied so he prayed after dhuhr, but when umm salamah asked him to copy his way (as she is also busy in work) he replied No
[Ref: Sharh Ma`ani al-Athaar]
Subtitle 5: Ahadeeth which allow us to pray After Asr as long as the sun doesn’t begin to set until the time when it (the sun) has set completely
Hadith # 15
Al-Bukhaari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.”
Hadith # 16
Muslim (1373) narrated that ‘Uqbah ibn ‘Aamir al-Juhani said: “There are three times at which the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.”
Hadith # 17

لا تصلوا عند طلوع الشمس ، و لا عند غروبها فإنها تطلع و تغرب على قرن شيطان ، و صلوا بين ذلك ما شئتم

Anas ibn Malik (r.a) narrated that the Messenger of Allah (sallalahu `alayhi wa sallam) said “Do not pray at the time of sunrise and neither at the time of sunset, for verily it rises and sets between the [two] horns of Shaytaan, and pray in between them as you like”
[Ref: Musnad Abu Ya’la: 4612, Chain Hasan; Authenticated by al-Albaani and others]

أنبأ أَبُو طَاهِرٍ الْفَقِيهُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو قَالَا: أنبأ أَبُو الْعَبَّاسِ هُوَ الْأَصَمُّ، أنبأ مُحَمَّدُ بْنُ إِسْحَاقَ، أنبأ مُحَمَّدُ بْنُ سَابِقٍ، أنبأ إِبْرَاهِيمُ بْنُ طَهْمَانَ، عَنْ أَبِي الزُّبَيْرِ، عَنْ عَبْدِ اللهِ بْنِ بَابَاهْ، عَنْ أَبِي الدَّرْدَاءِ، أَنَّهُ طَافَ بَعْدَ الْعَصْرِ عِنْدَ مَغَارِبِ الشَّمْسِ، فَصَلَّى رَكْعَتَيْنِ قَبْلَ غُرُوبِ الشَّمْسِ، فَقِيلَ لَهُ: يَا أَبَا الدَّرْدَاءِ أَنْتُمْ أَصْحَابُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَقُولُونَ: لَا صَلَاةَ بَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ الشَّمْسُ، فَقَالَ: ” إِنَّ هَذِهِ الْبَلْدَةَ بَلْدَةٌ لَيْسَتْ كَغَيْرِهَا ” وَهَذَا الْقَوْلُ مِنْ أَبِي الدَّرْدَاءِ يُوجِبُ تَخْصِيصَ الْمَكَانِ بِذَلِكَ وَاللهُ أَعْلَمُ، وَرُوِيَ فِي فِعْلِهِمَا بَعْدَ الطَّوَافِ فِي هَذَا الْوَقْتِ، عَنْ طَاوُسٍ، وَالْقَاسِمِ بْنِ مُحَمَّدٍ، وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: ” إِذَا طُفْتَ فَصَلِّ “، وَرُوِيَ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَالتَّابِعِينَ أَنَّهُمْ كَانُوا يُؤَخِّرُونَهَا حَتَّى تَطْلُعَ الشَّمْسُ وَتَرْتَفِعَ

[Rough Translation]:
Abu Darda (r.a) performed the Tawaaf after ‘Asr, and prayed the two rak’ah before the sunset and it was said to him : “Ya Abu Darda, you are the companion of the Messenger of Allah (yet you pray after ‘Asr when the prophet forbade that) ?!
To this Abu darda replied saying ” The prophet (sallalahu `alayhi wa sallam) forbade prayer only while the sun sets (or is setting) . Then he continued ” This town (Makkah) is not like the other towns/places”
Bayhaqi said : This statement of Abu Darda wherein he said this town….” shows that Abu darda specified this ruling for the city of Makkah”
Then Bayhaqi goes on to mention the name of some narrators who allowed praying after tawaaf
[Ref: Sunan al-Kubra Vol.2 Pg. 650]
Another hadeeth which is relied upon some scholars like as-Sha’afi, Ahmad and Ishaaq (r.h) to permit praying following tawaaf even after ‘Asr is :
the Prophet (peace and blessings of Allaah be upon him) said: “O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating (Tawaaf) this House or praying here at any time they want, night or day.”
[Ref: Sunan al-Tirmidhi, Vol.2 Pg. 212]
Imam at-Tirmidhi commented here saying :
Some (salaaf/scholars) said there is no harm in the prayer and tawaf after asr , among them is Shafi’I and Ahmed and Ishaq . And the view of the others is that if you perfom tawaf after asr , don’t pray until the sunset and the same for the tawaf after fajr
It was narrated that Musa bin ‘Ali bin Rabah said: “I heard my father say: ‘I heard ‘Uqbah bin ‘Amir Al-Juhani say: There are three times during which the Messenger of Allah (ﷺ) forbade us to pray in or bury our dead: When the sun has clearly started to rise, until it is fully risen; when it is directly overhead at noon, until it has passed its zenith; and when it is close to setting, until it has fully set.'”
[Ref: Sunan an-Nasa`ee; Book 6, Hadith 565 under the ‘Book of the TIMES of Prayer’]


1. First of all, to have a better understanding let us analyze all the hadiths in regards to the prohibition of prayer after Asr and compare them with the hadith which permit us to pray after Asr.
2. The forbidding ahadeeth say – One which says ” no prayer after Asr until the sun sets” [See hadith # 13 & 14] and the second type, i.e the allowing type which says “No prayer only when the sun starts to set until it has completely set” [See Hadith # 15 ,16 & 17 Numbered Above]
Thus the hadith which generally forbids to pray (completely or at all) after Asr are enlisted under Hadith # 13 & 14. Whereas the hadith which specify the exact time when one should not pray come under Hadith # 15, 16 & 17
To be more specific, the time when salah is prohibited in regards to `Asr is actually when the sun begins to set. i.e. in the case of Asr it means that the prohibited time for prayer is when the sun starts (begins) to set until it has completely set.
To further strengthen this claim (of hadith # 15, 16 & 17) we have the narration of Ali (r.a) mentioned under Hadith # 1 & 2 which clearly specifies that as long as the sun is high (even after ‘Asr) one can pray but when the sun is about to set then one should refrain from praying. And here is another hadeeth from Anas (r.a) himself that one of the reasons behind forbidding praying at such a time was because the munafiqeen used to do that
Yahya related to me from Malik that al-Ala ibn Abd ar-Rahman said, “We visited Anas ibn Malik after dhuhr and he stood up and prayed asr. When he had finished his prayer, we mentioned doing prayers early in their time, or he mentioned it, and he said that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, the prayer of the hypocrites, the prayer of the hypocrites, the prayer of the hypocrites is that one of them sits until the sun becomes yellow and is between the horns of Shaytan, or on the horn of Shaytan, and then gets up and rattles off four rakas, hardly remembering Allah in them at all.’ ”
[Ref: Muwatta Malik]
Thus even as per this narration it becomes clear that the prohibition is when the sun begins to set and is turning dark yellowish orange
Subtitle 6: Fatawa of a few Muhadditheen and scholars affirming the above ruling derived from reconciling :
1. Al-Albani (may Allah rest him in Firdous) said,” This is a prayer which is forgotten and should be revived.”[Saheehah hadeeth hadeeth 3174]
He also said ” Among the accepted errors in the books of Fiqh is the prohibition of these two rak’ah and not mentioning them among the supererogatory exercises of devotion. Nevertheless, the Prophet (peace and blessings be upon him) preserved these two Rak’ah the same way he preserved the two before Fajr. There isn’t any evidence for the two Rak’ah after Asr’s abrogation or their being special for the Prophet (peace and blessings be upon him) only! How could it be, when Âisha (may Allah be pleased with her), the most knowledgeable person about these two rakah’ safeguarded them as well as other companions and pious Salaf.[Silsilatus Saheehah 7/528]
2. Imam At-Tahawee (may Allah have mercy on him) said, “Some people see no harm in praying two Rak’ah after Asr and consider them a Sunnah.” [Sharh Ma’anee Al-Athar 1-301]
3. Imam Ibn Hazm (may Allah have mercy on him) said,” …Third: If this hadeeth is authentic it’s a proof for us. This hadeeth tells us that the Prophet (peace and blessings be upon him) prayed two rak’ah after Asr. On the contrary if it wasn’t allowed or disliked, Allah’s messenger (peace and blessings be upon him) wouldn’t have prayed these two rak’ah. His actions are guidance and correct, regardless whether he does it once or a thousand times.” [Al-Muhalla]
4. Ibn Hajr (may Allah have mercy on him) said, “ To cling to these narrations establish the permissibility to offer a supererogatory prayer after Asr in any respect as long as it isn’t intended to be done during sunset.” [ Fath al-Bahri 2/85 ]
5. Shaykh Muhammad Adam El-Ethiopee (may Allah preserve him) said,” The more acceptable position is that it is permissible to pray after Asr as long as the sun is pure white. The ruling for this action is based on an authentic hadeeth, the actions of the companions, and tabee’oon… [Thakheerahtul ‘Uqba fee Sharh Al-Mujtabah 7/202]
6. Shaykh Ubayd Al-Jaabiree (may Allah preserve him) said, “There are a large number of people who don’t know that Asr has a Sunnah. It is recommended to pray two rak’ah after Asr. Many people today are unaware of this act therefore it causes some confusion. We have emphasized on more than one occasion that if a Muslim combines Thur and Asr he doesn’t offer a sunnah prayer between them. Because doing so contradicts the act of joining. However when he finishes Asr he can pray two rak’ah if he wishes; since the Prophet (peace and blessings be upon him) used to do so as collected by Imam Muslim.
7. Ibn Al Mundhir said

فدلت الأخبار الثابتۃ عن النبی ﷺ علی أن النھی إنما وقع فی ذلک علی وقت طلوع الشمس ووقت غروبھا، فمما دل علی ذلک حدیث علی بن أبی طالب، وابن عمر، وعائشہ رضی اللہ عنھا وھی أحادیث ثابتۃ بأسانید جیاد، لا مطعن لأحد من أھل العلم فیھا.

“The reports proven from the Prophet (peace be upon him) are evident that the prohibition [of praying after Asr] is only at the specific time of sunrise and sunset. The narrations that prove this include the narration of Ali ibn Abi Taalib, Ibn Umar, and `Aishah (radiallah anhum), and these ahadeeth are proven with Jayyid chains, no people of knowledge have any objection in it.
[Ref: Al-Awsat by Ibn Al Mundhir 2:388]
8. Shaikh Mansoor Hasan al Salman (hafidhahullah) concluded this beautifully by saying :
As for the two Rak’ah after Asr then i have mentioned previously that the Prophet (sallalahu `alayhi wa sallam) has prayed them, as did a group of companions and taba’een which i found eleven in their number out of which one narration from them is sufficient and that is the narration of ‘Aisha (r.a). As for the prohibition to pray after ‘Asr then this is restricted to when the sun becomes yellowish in color (i.e when it begins to set) until it has completely set. But if the sun is apparent (i.e. high or not setting) then there is no dislike of praying at that time after ‘Asr and this is in accordance to many ahadeeth which have arrived.
To know more about this topic, refer the book : I’laam Ahl ul ‘Asr bi’s Sunniyyat ir-Raka’tayn Ba’d il-‘Asr [Informing the people of the era of the Sunnah of praying two rak’ah after ‘Asr]
Original Link : http://salafimanhaj.com/pdf/SalafiManhaj_SalahAfterAsr
9. Shaykh Imraan Ayyoub Lahori (hafidhaullah) personally confirmed this ruling with me and quoted his Fiqh ul-Hadeeth, Vol.1 ,Page 322 wherein he says (summarized) :
The preponderant opinion is that as long as the sun is elevated or not about to set it is permissible to pray any prayer after `Asr, be it sunnah , nawafil, or funeral.
1) The hadeeth of `Ali (r.a)
See : Sunan Abi Dawood (1135) ; كتاب الصلاة :
باب من رخص فيهما إذا كانت الشمس مورتفه أبو داود١٢٧٤
2) The permission from `Umar (R.a) to pray nawafil after `Asr until the sun does not begin to set
See: )2). مجمع الزوائد (٢/٢٢٣)
3) The fatwa of Ibn Hajar (r.h)
See: (3). تلخيص الخبير (١/١٨٥) فتح الباري (٢/٢٥٧)
4) A fraction among the Sahaaba and Taba`een are also known to pray after `Asr
See: (4). المحلی لا بن حزم (٢/٤٢-٤٧) ابن ابی شیبه (٢/٣٥١)
شرح معاني الأثأر (١/٢١٠)
Note : Some scholars like Imam nawaawi (r.h) and other Ahlul Hadeeth scholars like Shaykh Taalib ur-Rahmaan (whom i spoke to about this) and others are of the opinion that this act of praying 2 rak’ah after asr was only (exclusively) for the prophet (sallalahu `alayhi wa sallam) because it is established from Quran and sunnah that there are certain acts which were specially reserved or performed by the prophets (a.s) alone. but this view is to be neglected because we have the hadith of sahabas and tabain establishing the 2 rak’ah prayer after Asr which shows that this was not exclusive for the prophet (sallalahu `alayhi wa sallam) and this opinion is what seems to be right.


From the details and study mentioned under Title 1 & 2, two conclusions can be drawn :
1) The Ahadeeth which teach the opp. view i.e prohibit praying anything after ‘asr (until after maghrib) are to be reconciled and not taken as evidences to be fought over by / within the Muslim Ummah. The scholars who spend endless time have taken enormous effort to teach us the usools of deriving, reconciling, and comprehending Islamic rulings from varied sources. We should always keep calm and persist in understanding Islam in accordance to the teachings of the scholars of this Ummah which are backed by authentic sources and dalaail. Hence the ahadeeth which forbade us from praying after ‘Asr are to be taken as general hadeeth (‘aam ruling) and the hadeeth which permit us to pray plus give us the exact time illustrating when praying is actually prohibited are specific (khaas) hadeeth. And the usool (principle) of ” Khaas overtaking aam” is applied here.
2) The closer and better view which is more correct is that one can pray salah after Asr as long as the sun is apparent (i.e. high) or until it is not about to set. An thus he should strictly refrain from praying when the sun begins to or is about to set until it has completely set.


Q1) How come the other sahaba didn’t know about this? we have the hadith of Muawiyah (r.a) in Bukhari objecting to such a nafil after Asr and etc.?
Answer :It is not surprising that Sahabas didn’t know some hadeeths some or many times. this doesn’t affect their status for they are blessed and we pray May Allah bless and have mercy on the best of people after the messengers (a.s). to explain this in brief – Whenever the sahabas wanted to know about the Witr of rasool (sallalahu `alayhi wa sallam) or his tahajjud prayer then they would go to Aisha (r.a) or any other Ummal Momineen (r.a) because rasool (sallalahu `alayhi wa sallam) used to stay with them during the nights and hence they are more knowledgeable in informing us regarding his (sallalahu `alayhi wa sallam) night actions. The proof of this can be found in many ahadith , especially the hadith of Witr, ghusl and rulings of women.
Also, when someone wanted to know how rasool (sallalahu `alayhi wa sallam) fought in the battles or how he gave a sermon and other outdoor related matters, then they would go to the sahabas for they stayed, walked and fought along side rasool (sallalahu `alayhi wa sallam).
Some proofs showing that sahabas weren’t aware of certain hadeeths can be found at :
[Ref: Sahih Bukhari, Volume 8, Book 74, Hadith no. 262;Tabqat -Ibne Sa’d; Sunan Abu dawood, Kitab al hudood (prescribed punishments) hadith 4385]
the above 3 narrations show how Umar (r.a) didn’t know of certain hadeeth (commands) of rasool (sallalahu `alayhi wa sallam) and was corrected by other sahaabis. Now this and many other proofs along with this (which i don’t wish to include to keep the post short) clearly show us that sahabas were the best but sometimes they didn’t know of Some hukum of rasool (sallalahu `alayhi wa sallam) and were advised or corrected by other sahabas.
Sometimes one Sahabi would do things which his other companions (sahabis) wont and the proof of this comes from :
Yahya related to me from Malik from Said ibn Abi Said al-Maqburi that Ubayd ibn Jurayj once said to Abdullah ibn Umar, “Abu Abd ar- Rahman, I have seen you doing four things which I have never seen any of your companions doing.” He said, “What are they, Ibn Jurayj?” and he replied, “I have seen you touching only the two Yamani corners, I have seen you wearing hairless sandals, I have seen you using yellow dye, and, when you were at Makka and everybody had started doing talbiya after seeing the new moon, I saw that you did not do so until the eighth of Dhu’l-Hijja.”
Abdullah ibn Umar replied, “As for the corners, I only ever saw the Messenger of Allah, may Allah bless him and grant him peace, touching the two Yamani corners. As for the sandals, I saw the Messenger of Allah, may Allah bless him and grant him peace, wearing hairless sandals and doing wudu in them, and I like wearing them. As for using yellow dye, I saw the Messenger of Allah, may Allah bless him and grant him peace, using it, and I also like to use it for dyeing things with. As for doing talbiya, I never saw the Messenger of Allah, may Allah bless him and grant him peace, begin doing so until he had set out on the animal he was riding on (i.e. for Mina and Arafa).” [Ref: Muwatta Malik : Book 20, Hadith 31; Sunan Abu Dawood : Book 10, Hadith 1768]
Sometimes one sahaabi would know more traditions of the prophet (sallalahu `alayhi wa sallam) compared to others

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْوَضَّاحِ، قَالَ: نا وَهْبُ بْنُ جَرِيرٍ، قَالَ: نا أَبِي قَالَ،: سَمِعْتُ مُحَمَّدَ بْنَ إِسْحَاقَ، يُحَدِّثُ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ مَالِكِ بْنِ أَبِي عَامِرٍ قَالَ: كُنْتُ عِنْدَ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، فَدَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ: يَا أَبَا مُحَمَّدٍ وَاللَّهِ مَا نَدْرِي هَذَا الْيَمَانِيَّ، أَعْلَمُ بِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْكُمْ أَوْ هُوَ يَقُولُ عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا لَمْ يَقُلْ يَعْنِي أَبَا هُرَيْرَةَ فَقَالَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ: وَاللَّهِ مَا نَشُكُّ أَنَّهُ قَدْ سَمِعَ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مَا لَمْ نَسْمَعْ وَعَلِمَ مَا لَمْ نَعْلَمْ , إِنَّا كُنَّا أَقْوَامًا أَغْنِيَاءَ وَلَنَا بُيُوتَاتٌ وَأَهْلُونَ، وَكُنَّا نَأْتِي رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي طَرَفَيِ النَّهَارِ , [ص:148] وَكَانَ مِسْكِينًا لَا مَالَ لَهُ وَلَا أَهْلَ , إِنَّمَا كَانَتْ يَدُهُ مَعَ يَدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَكَانَ يَدُورُ مَعَهُ حَيْثُ مَا دَارَ , وَلَا نَشُكُّ أَنَّهُ قَدْ عَلِمَ مَا لَمْ نَعْلَمْ وَسَمِعَ مَا لَمْ نَسْمَعْ، وَلَمْ نَجِدْ أَحَدًا فِيهِ خَيْرٌ: يَقُولُ عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا لَمْ يَقُلْ. وَهَذَا الْحَدِيثُ لَا نَعْلَمُ لَهُ عَنْ طَلْحَةَ إِسْنَادًا إِلَّا هَذَا الْإِسْنَادَ، وَلَا نَعْلَمُ رَوَى هَذَا الْكَلَامَ فِي أَبِي هُرَيْرَةَ، إِلَّا طَلْحَةَ

It was narrated that Maik ibn Abi ‘Amir said: “A man came to Talha (ibn `Ubaydullah) and said: ‘What do yon think about this Yemeni (Abu Hurayrah)? Is he more knowledgeable of the hadith of the Messenger of Allah than you? We hear things from him that we do not hear from you.’ He said: ‘As to whether he heard things from the Messenger of Allah (sallalahu `alayhi wa sallam) that we did not hear, there is no doubt about that. I will explain to you: we were people with families, and we only came to the Messenger of AUah in the morning and in the evening. But Abu Hurayrah was a poor man with no wealth. He was the doorkeeper of the Messenger of Allah (sallalahu `alayhi wa sallam) so, I do not doubt that he heard what we did not hear. Do you think that anyone who has anything good in him could fabricate things that the Messenger of Allah (sallalahu `alayhi wa sallam)did not say?
Musnad al-Bazzaar H. 932, Ibn Hajar said: “Its chain is Hasan” [Fath ul-Baari: 7/75] Also narrated by Bukhaari in his Taareekh and Abu Ya’la in his Musnad Hussain Saleem Asad the Muhaqqiq of Musnad Abu Ya’la said: “All its narrators are Thiqah” [H. 636]
This is what Shaikh Irshaad ul-Haqq Athari said under this hadeeth:
“Narrated by al-Haakim [3/511], Bukhaari in his Taareekh [3/133], ad-Dolaabi in Al-Kuni [1/10], and At-Tirmidhi [4/353] who said: “Its Hasan Ghareeb”. And Imaam Haakim said: “It is Saheeh upon the conditions of Bukhaari and Muslim. And its chain is also authenticated by Ibn Hajar in Fath.
Q2) How do we accept this when the 4 madhaibs haven’t acted on this?
Answer : Who said Islam is based only and only upon these four madhahibs? what about the other Imaams who had their schools of thought? So what if their schools of thought is not prevalent till today but atleast we have reports showing they used to pray after `Asr? I think the following quote should summarize this
Al-Imam al-Shaafa’i said

ﻭﻳﺠﺐ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺨﺒﺮ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺛﺒﺖ ﻓﻴﻪ ، ﻭﺇﻥ ﻟﻢ ﻳﻤﺾ ﻋﻤﻞ ﻣﻦ ﺍﻷﺋﻤﺔ ﺑﻤﺜﻞ ﺍﻟﺨﺒﺮ

It is obligatory to accept a report once it is proven, even if the imams did not act upon this report.
[Ref: Ar-risaala Page 463]
Q3) what about this narration
`Ali radhiallahu `anhu is reported to have said :

کان رسول اللہ ﷺ یصلی فی اثر کل صلاۃ مکتوبۃ رکعتین الا الفجر و العصر.

The Messenger of Allah (sallalahu `alayhi wa sallam) used to pay 2 rak`ah after every obligatory prayer except Fajr and `Asr
Answer :This hadeeth is found in
[Ref: Sunan Abi dawood (1275); Sunan al-Kubra lin-Nasa’ee (441); Musnad Ahmad (1/124); Saheeh ibn Khuzayma 1195; Sunan al-Kubra lil-Bayhaqi (2/459)]
This is weak due to Abu Ishaq as-sub`ee being a mudallis and he himself said :

سألت أبا جحیفۃ عنھما، قال: ان لم تنفعاک، لم تضراک.

[RT] I asked Abu Jaheefa about these two rak`ah (after `Asr) so he replied ” If it won’t benefit you, then it won’t harm you either”
[Ref: Musannaf ibn Abi Shaibah (2/353); Al-Awsat li-Ibn Mundhir (2/393); isnad saheeh]
Q4) The prayer which the prophet prayed after `asr was actually the missed nawafil of zuhr which he was making it up
Answer ;If you claim that the 2 rak`ah prayed by the prophet `alayhi salatu was-salaam was actually the missed prayer of zuhr and that once the prophet `alayhi salatu was salaam starts a practise he doesn’t stop it then we ask you what about the 2 and 4 rak`ah which other sahaaba and sahabiyat prayed regularly after `asr? were they also making up their missed zuhr nawafil everyday of their life?
More so, those who prohibit praying after `Asr do permit some exceptions such as
– Missed rak`ah of zuhr
– Salatul Istisqaa
– the prayer of eclipse
– Funeral prayer
– 2 rak`ah after tawaaf
. All good is from Allah and all mistakes are mine. May Allah have mercy on the one who corrects me.