1179 — Mu’ammal ibn Hishām narrated to us: Ismā‘īl narrated to us, from Hishām: Abū al-Zubayr narrated to us, from Jābir, who said: The sun eclipsed during the time of the Messenger of Allah, may Allah bless him and grant him peace, on an intensely hot day. The Messenger of Allah, may Allah bless him and grant him peace, led his companions in prayer, and he lengthened the standing until they began to collapse. Then he bowed, and lengthened it. Then he raised his head, and lengthened it. Then he bowed, and lengthened it. Then he raised his head, and lengthened it. Then he prostrated two prostrations. Then he stood up and did something similar to that, so it was four bowings and four prostrations. And he narrated the rest of the hadith.

1180 — Ibn al-Sarḥ narrated to us: Ibn Wahb narrated to us. And Muhammad ibn Salamah al-Murādī narrated to us: Ibn Wahb narrated to us, from Yūnus, from Ibn Shihāb: ‘Urwah ibn al-Zubayr informed me, from ‘Ā’ishah, the wife of the Prophet, may Allah bless him and grant him peace, who said: The sun eclipsed during the lifetime of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, went out to the mosque, stood, said the takbīr, and the people lined up in rows behind him.

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And it has already preceded in the hadith before this one the weakening by Shaykh al-Islām Ibn Taymiyyah in “Majmū‘ al-Fatāwā” 18/73 of the narrations of Muslim concerning the eclipse prayer in this manner, and his counting them among the errors, as well as the words of al-Ḥāfiẓ in “al-Fatḥ” 2/532, where he said: No chain of them is free of a defect.
‘Aṭā’: he is Ibn Abī Rabāḥ, and Yaḥyā: he is Ibn Sa‘īd al-Qaṭṭān.
And Muslim (904) also transmitted it via the route of ‘Abd al-Malik ibn Abī Sulaymān, from him.
It is in “Musnad Aḥmad” (14417), and “Ṣaḥīḥ Ibn Ḥibbān” (2843) and (2844).
And the unqualified declaration of authenticity for the chain of this hadith is a lenient concession.
And look at what follows it, and what precedes it.

(1) Sound by virtue of others, and this is a chain whose narrators are trustworthy, but Abū al-Zubayr — who is Muhammad ibn Muslim ibn Tadrus al-Makkī — did not explicitly state that he heard it from Jābir.
And Muslim (954) and al-Nasā’ī in “al-Kubrā” (1876) also transmitted it via the route of Hishām al-Dastawā’ī, from him.
It is in “Musnad Aḥmad” (15018). And we had been lenient there and counted the aforementioned narration of ‘Aṭā’ preceding it as a corroborating witness for Abū al-Zubayr.
And look at what precedes it.