Hazrat Asim bin Damrah narrates from Sayyiduna Ali (may Allah be pleased with him) from the Prophet Muhammad (peace be upon him) in the same manner as Abu Musa. Imam Sufyan says that I do not know whether this ruling is for Makkah Mukarramah or for other cities. Imam Abu Bakr (may Allah have mercy on him) says that this hadith is rare (gharib). I heard Muhammad bin Yahya saying that the unknown and unrecognized status of Wahb bin Ajda’ has ended because Imam Sha’bi and Hilal bin Yasaf have also narrated from him.

Sayyiduna Abdullah bin Mughaffal رضي الله عنه narrates from the Noble Prophet صلى الله عليه وسلم that he صلى الله عليه وسلم said: "There is prayer between every two calls to prayer. There is (nafl) prayer between every two calls to prayer (adhan and iqamah)." Then, the third time he said: "Whoever wishes to pray, (let him pray)." This is the hadith of Abu Kuraib and Ahmad bin Abda. Abu Kuraib has narrated these additional words that therefore Abdullah bin Buraidah used to pray two rak'ahs before Maghrib prayer.

Sayyiduna Anas (may Allah be pleased with him) narrates that when the muezzin would give the call to prayer, the companions of the Messenger of Allah (peace and blessings be upon him) would hasten to use the pillars as sutrah and begin to pray, until the Messenger (peace and blessings be upon him) would arrive and they would still be praying two rak‘ahs before Maghrib in this manner. And there was not much interval between the adhan and the iqamah. Imam Abu Bakr (may Allah have mercy on him) says that Sayyiduna Anas (may Allah be pleased with him) means that there was not a long interval.

Sayyiduna Abdullah bin Muzni رضي الله عنه narrates that the Messenger of Allah صلى الله عليه وسلم said: "Pray two rak‘ahs before Maghrib." Then he said: "Perform two rak‘ahs before Maghrib." Then, the third time, he said: "Whoever wishes, may pray." The Prophet صلى الله عليه وسلم feared that people might consider it obligatory. Imam Abu Bakr رحمه الله says that these words are of a permissible command. Because if it were not a permissible command, then at the very least it would be Sunnah, even if not obligatory, but this command is for permissibility and allowance. And I have explained in several places in my books that the sign of a permissible command is that when the Prophet صلى الله عليه وسلم forbids something, then later commands that same forbidden act, then this command is for permissibility. The Noble Prophet صلى الله عليه وسلم had forbidden praying after ‘Asr until sunset, in the sense and meaning which I have already explained, then when he صلى الله عليه وسلم commanded to pray nafl after sunset, this command is for permissibility and allowance. Similarly, Allah Almighty’s command to (the pilgrim) to hunt after being released from the restrictions of Ihram is a permissible command, because hunting on land was forbidden in the state of Ihram—due to Allah Almighty’s statement «‏‏‏‏غَيْرَ مُحِلِّي الصَّيْدِ وَأَنتُمْ حُرُمٌ» ‏‏‏‏ [ سورۃ المائدہ: 1 ] "When you are in the state of Ihram, do not consider hunting lawful," and due to Allah Almighty’s blessed statement «‏‏‏‏وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا» ‏‏‏‏ [ سورۃ المائدہ: 96] "And as long as you are in the state of Ihram, land hunting is forbidden for you," and due to this statement of Allah Almighty «‏‏‏‏لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ» ‏‏‏‏ [ سورۃ المائدہ: 95 ] "Do not kill game while you are in Ihram." Therefore, when Allah Almighty commanded hunting on land after Ihram was lifted, this command is for permissibility and allowance (not obligatory or mandatory). I have explained this type in the book Ma‘ani al-Qur’an.