it was narrated only by Abū Shahāb from ʿAwf, and Muḥammad ibn ʿAbd al-Wahhab was unique in narrating it. I said: This is a strong corroboration for Ibrāhīm ibn Hāniʾ from Mūsá ibn Hārūn, who is a reliable and trustworthy memorizer. Thus, the isnād of al-Ṭabarānī is also authentic. It is surprising that al-Haythamī exclusively authenticated the isnād of al-Bazzār when the isnād of al-Ṭabarānī is more deserving of it! This is because Mūsá ibn Hārūn is more reliable, more knowledgeable, and more renowned than Ibrāhīm ibn Hāniʾ, to the extent that al-Haythamī did not even recognize him, as previously indicated. Moreover, the ḥadīth has many supporting narrations; among them is from Abū Hurayrah, similar to the ḥadīth of the translation. It was recorded by al-Bazzār (no. 687) with two isnāds from Muḥammad ibn Abān from Zayd ibn Aslam from ʿAṭāʾ ibn Yasār from him; and he said: "Muḥammad ibn Abān was unique in narrating it." I said: He is Ibn Ṣāliḥ al-Qurashī al-Juʿfī al-Kūfī, and he was weakened by Ibn Maʿīn and others. Among them is from ʿAbd Allāh ibn Masʿūd with it. It was also recorded by al-Bazzār (685) and others, and its extraction was previously mentioned under ḥadīth (2837). Among them is from Muʿādh ibn Jabal, similar to the ḥadīth of Mūsá ibn Hārūn, and its extraction was mentioned in (the first volume) no. (164), and it is also extracted in "al-Irwāʾ" (578). Know that the combination mentioned in this ḥadīth and its likes is the actual combination, which is delaying the first prayer to the time of the second prayer, such as ẓuhr and ʿaṣr, praying them together at the time of ʿaṣr. Similarly, the same applies to maghrib and ʿishāʾ. There are authentic and explicit ḥadīths regarding this, and even more explicit are the ḥadīths of combining by advancing, which means advancing the ʿaṣr prayer to the time of ẓuhr and praying them together at that time, and similarly for the prayer