1220 — Qutaybah ibn Sa‘īd narrated to us: Layth narrated to us, from Yazīd ibn Abī Ḥabīb, from Abū al-Ṭufayl ‘Āmir ibn Wāthilah, from Mu‘ādh ibn Jabal: that the Prophet, peace and blessings be upon him, during the campaign of Tabūk, when he set out before the sun had passed its zenith, would delay the noon prayer until he combined it with the afternoon prayer, praying both together. And when he set out after the sun had passed its zenith, he would pray the noon and afternoon prayers together, then set out. And when he set out before sunset, he would delay the sunset prayer until he prayed it with the night prayer. And when he set out after sunset, he would hasten the night prayer, praying it together with the sunset prayer.

Abū Dāwūd said: No one narrated this ḥadīth except Qutaybah alone.

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It was also recorded by Muslim (704) (48), and al-Nasā’ī in *al-Kubrā* (1579), via the chain of Ibn Wahb, with this same isnād.
A similar version was recorded by al-Bukhārī (1108) and (1110), via Ḥafṣ ibn ‘Ubayd Allāh ibn Anas, from Anas.
See also what precedes it.

(1) Its chain is sound; its narrators are trustworthy, the narrators of the two Shaykhs. It has been criticized on grounds that do not impair its authenticity — see *Zād al-Ma‘ād* 1/477–481. It has a supporting witness from the ḥadīth of Ibn ‘Abbās, recorded by al-Shāfi‘ī 1/186, Aḥmad (3480), al-Dāraquṭnī (1450), and al-Bayhaqī 3/163–164; in its chain is Ḥusayn ibn ‘Abd Allāh ibn ‘Ubayd Allāh, who, though weak, has his ḥadīth written for corroboration. It has another path via Yaḥyā ibn ‘Abd al-Ḥamīd al-Ḥimmānī in his *Musnad*, and another via Ismā‘īl al-Qāḍī in *al-Aḥkām*, by which it is strengthened and rendered sound.
It has another supporting witness from Anas, recorded by al-Bayhaqī 3/162, with the wording: “When the Messenger of God, peace and blessings be upon him, was on a journey and the sun passed its zenith, he prayed the noon and afternoon prayers together, then set out.” Its chain is sound, as al-Nawawī said in *al-Majmū‘* 4/372, and al-Ḥāfiẓ Ibn Ḥajar affirmed it in *Talkhīṣ al-Ḥabīr*. It was also recorded by al-Tirmidhī (561) and (562), via Qutaybah ibn Sa‘īd, with this same isnād. It is in *Musnad Aḥmad* (22094) and *Ṣaḥīḥ Ibn Ḥibbān* (1458).