Azami 2888

Abu Dawud (1205) and Nasai (498) both narrated it from the hadith of Yahya bin Saeed, from Shuba, who said, Hamza al-Aidhi related to me, saying, I heard Anas bin Malik, and then he related it. Its chain of transmission is hasan because of Hamza al-Aidhi, who is Ibn Amr al-Dabbi al-Basri. Nasai deemed him reliable, and Abu Hatim said, "A shaykh," and he is among the narrators used by Muslim. Ibn Khuzayma graded it sahih (975), and Ahmad narrated it (12204), both from the hadith of Shuba through this same route.The hadith has also come through another route, from Anas bin Malik, who said, "When we were with the Messenger of Allah ﷺ on a journey, we would say, 'The sun has passed its zenith,' or 'it has not yet passed its zenith,' and he would pray Dhuhr and then set out." Abu Dawud narrated it (1204) from Musaddad, who said, Abu Muawiya related to us from al-Mishaj bin Musa, who said, "I said to Anas bin Malik, 'Tell us what you heard from the Messenger of Allah ﷺ,' " and then he related it. Imam Ahmad also narrated it (1200) from Abu Muawiya through this same route, in similar wording. Its chain of transmission is hasan because of al-Mishaj bin Musa, whom Ibn Main and Abu Dawud deemed reliable, and Abu Zura said, "There is no harm in him."The first hadith explains the meaning of the second hadith in its wording "the sun has passed its zenith or it has not yet passed its zenith," meaning by this the hastening of Dhuhr before its usual time, to the point that some people could not perceive that the sun had passed its zenith, not that it was prayed before its actual time, as Ibn Hibban understood it, thereby judging the hadith to be munkar and saying of al-Mishaj bin Musa, "It is not permissible to use him as evidence." On this basis he included him in al-Majruhin (1074).