and it is further corroborated by what Ibn Naṣr narrated (27):

A man once approached Ibn ʿUmar. Ibn ʿUmar asked him, “Where are you from?” The man replied, “From Kūfah.” Ibn ʿUmar said, “Are you among those who regularly observe the two rakʿahs of al-Duḥā (the mid-morning prayer)?” The man retorted, “And do you regularly observe the two rakʿahs before Maghrib?” Ibn ʿUmar answered, “We used to relate that the gates of heaven are opened at every call to prayer.”

I say: This is an explicit statement from Ibn ʿUmar establishing the legitimacy of the two rakʿahs, contrary to what that weak report attributed to him had suggested. Al-Maqrīzī, however—true to form in his book Qiyām al-Layl—omitted the chain of transmission, so I have been unable to determine whether it is authentic or weak.

It is, moreover, rather curious that some blind followers reject these clear proofs for the two rakʿahs before Maghrib, refusing to act upon them, yet they go on to champion the sunnah prayer that precedes the Friday congregational ṣalāh. They cite in support the ḥadiths of Ibn al-Zubayr and ʿAbdullāh ibn Mughaffal, relying on their general wording—even though that very evidence equally supports the practice they deny—while there is a vast difference between the two issues. The first is bolstered by the fact that it was actually practiced during the Prophet’s ﷺ lifetime, that he approved of it, and that he issued a specific command regarding it. The other enjoys none of these supports; indeed, it is established that at that time there was no place for it at all. Will anyone take heed?

235 – “So-and-so woman passed by me, and a desire for women arose in my heart, so I went to one of my wives and satisfied my need with her. Do likewise, for turning to what is lawful is among the finest of your deeds.”

It was narrated by Aḥmad (4/231); al-Ṭabarānī in al-Awsat (1/168/1–2); and Abū Bakr Muḥammad ibn Aḥmad al-Muʿaddil in al-Amālī (8/1), through Azhar ibn Saʿīd al-Ḥarāzī, who said: