from Abū Bakr, Muḥammad ibn al-Walīd al-Fihri (ḥ).
ʿAbd al-Muʾmin ibn Khalaf, the ḥāfiẓ, informed us; ʿAbd al-ʿAzīz ibn ʿAbd al-Wahhāb al-Zuhri informed us; my grandfather Abū al-Ṭāhir ibn ʿAwf informed us; Muḥammad ibn al-Walīd al-Fihri informed us; Abū al-Walīd Sulaymān ibn Khalaf informed us; Yūnus ibn ʿAbd Allah handed it to us (munāwala); Abū ʿĪsā Yaḥyā ibn ʿAbd Allah al-Laythi informed us; my father’s uncle ʿUbayd Allah ibn Yaḥyā ibn Yaḥyā informed us; my father informed us, from Mālik, from Nāfiʿ, from Ibn ʿUmar:
that the Messenger of Allah ﷺ said, “Whoever misses the ʿAsr prayer is as though he has been stripped of his family and his wealth.” (1)
I also heard it with a higher chain from Aḥmad ibn Hibat Allah, from al-Muʾayyad ibn Muḥammad; Hibat Allah ibn Sahl informed us; Saʿīd ibn Muḥammad informed us; Zāhir ibn Aḥmad informed us; Abū Isḥāq al-Hāshimī informed us; Abū Muṣʿab related it—Mālik transmitted it with this wording.
We likewise heard it in the “Juzʾ of Abū al-Jahm,” through the isnād of al-Layth, from Nāfiʿ. (2)
(1) Recorded in the Muwattaʾ, 1/11–12 (Book of the Prayer Times, chapter: “Comprehensive on the Times”). The same isnad is found in al-Bukhari, no. 552 (Prayer Times: “The sin incurred by whoever misses ʿasr”); Muslim, no. 626 (Mosques: “Severe warning against missing the ʿasr prayer”); Abu Dawud, no. 414; al-Nasaʾi, 6/255. Al-Darimi, 1/280—together with Muslim, no. 201, al-Nasaʾi, 1/255, and Ibn Majah, no. 685—narrate it through the chain al-Zuhri → Salim → Ibn ʿUmar; al-Darimi also transmits it via ʿUbayd Allah → Nafiʿ.
(2) Cited in Sunan al-Tirmidhi, no. 175 (Book of Prayer: chapter “What has been reported about forgetting the ʿasr prayer time”), through the isnad Qutayba → al-Layth b. Saʿd → Nafiʿ → Ibn ʿUmar.
The expression “wutira ahlahu wa malahu” (“he would be bereft of his family and property”): Ibn Hajar states in Fath al-Bari, 2/30, that most scholars read wutira in the accusative as a second object, with the agent understood and referring to the person who missed the prayer—i.e., he is struck in his family and wealth; the verb thus governs two objects. Others interpret wutira as “diminished,” which allows both accusative and nominative: if the loss is ascribed to the man, the phrase is accusative with an implied agent; if ascribed to the family, it is nominative. Al-Qurtubi adds that one may read it accusatively when wutira means “plundered,” a verb requiring two objects, and nominatively when it means “taken,” in which case “his family” is the unexpressed agent.