"the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) would combine two prayers during travel." al-Haythamī said: "It was narrated by Abū Yaʿlá, al-Bazzār, and al-Ṭabarānī in 'al-Kabīr', and the men of Abū Yaʿlá are the men of the authentic [collections]." I say: this is a mistake twice because Abū Yaʿlá also narrated it through the route of Ibn Abī Shaybah, and this is in 'al-Muṣannaf' through the route of Ibn Abī Laylá, and likewise al-Bazzār said: "It is not narrated from ʿAbdullāh except through this isnād." I said: this is the first mistake: that he differentiated between the isnād of Abū Yaʿlá and others, while their isnād is the same. The other: that he said: "Its men are the men of the authentic [collections]!" And Ibn Abī Laylā - who is Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Laylā - is not among the men of the authentic [collections], and moreover, he is very poor in memory as stated in 'al-Taqrīb'. In summary, the ḥadīth of the chapter is authentic, from the narration of Ibn ʿAbbās without doubt in terms of understanding, but it is authentic in understanding, not in the narration of Abū Mālik al-Nakhaʿī, which indicates that the combination was a formal combination. For it is very weak as previously mentioned. And know that al-Shawkānī (may Allāh have mercy on him) held that the intended meaning of the ḥadīth is only the formal combination, and he elaborated extensively on this, and exerted effort in interpreting the ḥadīth and diverting its meaning