1696 — “Every prayer has a beginning and an end. The beginning of the time for the noon prayer is when the sun passes its zenith, and its end is when the time for the afternoon prayer begins. The beginning of the time for the afternoon prayer is when its time begins, and its end is when the sun turns yellow. The beginning of the time for the sunset prayer is when the sun sets, and its end is when the twilight disappears. The beginning of the time for the later night prayer is when the twilight disappears, and its end is at midnight. The beginning of the time for the dawn prayer is when dawn breaks, and its end is when the sun rises.”
It was reported by al-Tirmidhi (1/284—Shakir), al-Tahawi in Sharh al-Maʿani (1/89), al-Daraqutni in al-Sunan (p. 97), al-Bayhaqi (1/375–376), and Ahmad (2/232), through the route of Muhammad ibn Fudayl, from al-Aʿmash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said this.
I say: This is an authentic chain of transmission meeting the conditions of al-Bukhari and Muslim. It has been criticized on the grounds that reliable narrators other than Ibn Fudayl transmitted it from al-Aʿmash, from Mujahid, as a mursal report. This is not a disqualifying hidden defect, since it is possible that al-Aʿmash had two chains for it: one through Abu Salih, from Abu Hurayrah; and the other through Mujahid, mursal. This occurs frequently in the hadiths of reliable narrators, and therefore a hadith is not rejected on such grounds—especially since every part of its content has been reported in authentic hadiths, and there is nothing objectionable in it. And Allah knows best.
The erudite verifier Ahmad Shakir discussed at length the refutation of this hidden defect in his commentary on al-Tirmidhi (1/284–285), and did so well. Whoever wishes a detailed discussion should refer to it.
1697 — “A Qurashi has twice the strength of a man who is not from Quraysh.”
It was reported by al-Tahawi in Mushkil al-Athar (4/203) and Ibn Abi ʿAsim in al-Sunnah