in that. This indicates that prayer after the afternoon prayer is permissible so long as it is not joined directly to it. Further evidence for its permissibility is found in the Prophet’s own practice, as related by Aisha: the Prophet would never omit the two rak'ahs after the afternoon prayer. It was narrated by al-Bukhari, Muslim, and others, and its chains from her are documented in al-Irwaʾ (2/188–189). Another chain will follow immediately after this.

Its practice has also been authentically established from a number of the early righteous generations, as will follow.

If it is asked: How can Umar’s approval be cited as evidence when it is authentically established that he used to strike those who prayed the two rak'ahs after the afternoon prayer?

The answer is that his striking them for these two rak'ahs was only by way of blocking the means, out of fear that, with time, people would extend the practice and pray them at the time when the sun turns yellow, during which prayer is prohibited. This is what is meant by the hadiths that categorically prohibit prayer after the afternoon prayer, as will be explained in the hadith that follows—not because it is impermissible to pray them before the sun turns yellow. This is why he did not censure the man for praying immediately after the afternoon prayer. There is also a report from Umar himself that confirms this. Al-Hafiz said in al-Fath (2/65):

“Note: Abd al-Razzaq narrated [2/431–432], in the hadith of Zayd ibn Khalid al-Juhani, the reason Umar struck people for this. He said: ... from Zayd ibn Khalid: Umar, while he was caliph, saw him praying after the afternoon prayer and struck him. He then mentioned the hadith, which includes: ‘Umar said: O Zayd, were it not that I fear people would take these two rak'ahs as a ladder to prayer until nightfall, I would not strike them for them.’”

It may therefore be that Umar held that the prohibition of prayer was only out of fear that prayer would be performed at the time of