Bukhari

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, through the chapter heading he established and the ahadith and athar he presented, has explained the ruling regarding performing tawaf and the prayer of tawaf (salat al-tawaf) after the Asr and Fajr prayers. Under this heading, he has presented various athar. From the style of Imam rahimahullah’s presentation, it becomes apparent that he holds a position of expansiveness in this matter, as if he is alluding to a hadith narrated from Jabir bin Mut’im radi Allahu anhu, whose wording is as follows: The Messenger of Allah sallallahu alayhi wa sallam said:
“O Banu Abd Manaf! If you are granted authority, then do not prevent anyone—whether by night or by day—from performing tawaf of the House of Allah and from praying therein.” (Sahih Ibn Khuzaymah: 226/4)
Upon this hadith, Imam Ibn Khuzaymah rahimahullah established a chapter with these words:
“In Makkah Mukarramah, it is permissible to perform tawaf and to pray after Fajr and Asr.”
He further stated:
The narrations in which there is a prohibition of prayer after Asr do not refer to every type of prayer; rather, this prohibition concerns certain prayers specifically.

(2)
The ahadith that Imam Bukhari rahimahullah has presented in this regard pertain to the prayer of tawaf (salat al-tawaf), whereas the chapter heading is about tawaf itself. Since tawaf is also like prayer, or because the prayer of tawaf becomes necessary after tawaf, therefore both share the same ruling.
In the hadith of Aisha radi Allahu anha, regarding those people whom she rebuked, it is mentioned that they would wait with the intention of praying immediately after sunrise, and thus she criticized their action.
Similarly, Imam Bukhari rahimahullah has narrated regarding Abdullah bin Zubair radi Allahu anhu that he would perform tawaf after the Fajr prayer and then pray.
According to us, there is a prohibition on performing general voluntary prayers (nawafil) during the disliked times (awqat makruhah), but those voluntary prayers which are performed due to a specific reason—such as tahiyyat al-masjid (greeting the mosque), salat al-tawaf (prayer of tawaf), and the prayer after ablution (wudu)—it is permissible to perform them even during the disliked times. Similarly, making up missed obligatory prayers (qada) is also permissible during the disliked times.
In any case, Imam Bukhari rahimahullah also holds an expansive view in this matter, that salat al-tawaf can be performed during the disliked times.
And it is not necessary that these two rak‘ahs be performed immediately after tawaf at the Maqam Ibrahim; rather, after tawaf, they may also be performed outside the Haram, as is evident from the practice of Umar radi Allahu anhu.
And Allah knows best.