narrated to us by al-Layth ibn Saʿd from Yazīd ibn Abī Ḥabīb from Abū al-Ṭufayl ʿĀmir ibn Wāthilah from Muʿādh ibn Jabal as a marfūʿ ḥadīth. Abū Dāwūd said: "No one narrated this ḥadīth except Qutaybah alone." I said: He is a reliable and trustworthy narrator, so his solitary narration does not harm if it is authentic. Therefore, al-Tirmidhī said: "A good and strange ḥadīth, unique to Qutaybah, we do not know anyone who narrated it from al-Layth except him." And he said in another place: "A good and authentic ḥadīth." I said: And this is correct. For all its narrators are trustworthy, the narrators of the two Shaykhs, and Ibn al-Qayyim and others authenticated it, while al-Ḥākim and others criticized it with what does not undermine it, as I clarified in "Irwāʾ al-Ghalīl" (571), and I mentioned there a corroborator for Qutaybah and supporting evidence for his ḥadīth that would convince anyone who examines it of its authenticity. Mālik narrated it (1/143/2) through another route from Abū al-Ṭufayl with the wording: "They went out with the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) during the year of Tabūk, and the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would combine the ẓuhr and ʿaṣr prayers, and the maghrib and ʿishāʾ prayers. He said: He delayed the prayer one day, then came out and prayed the ẓuhr and ʿaṣr together, then went in, then came out and prayed the maghrib and ʿishāʾ together." From the route of Mālik, it was extracted by Muslim (7/60), Abū Dāwūd (1206), al-Nasāʾī (1/98), al-Dārimī (1/356), al-Ṭaḥāwī (1/95), al-Bayhaqī (3/162), and Aḥmad (5/237). In a narration by Muslim (2/152) and others through another route: "I said: What prompted him to do that? He said: He wanted not to burden his ummah." The fiqh of the ḥadīth includes issues: 1 - The permissibility of combining two prayers during travel, even outside of ʿArafah and Muzdalifah, and it is..