This chain of transmission is sound.

The decisive consideration goes to the report of the narrator who affirmed that the prayer was performed, for he possesses additional knowledge.

Abū Ḥātim al-Rāzī transmitted—from Muqātil ibn Muḥammad—who heard Wakīʿ say:
“Hammād ibn Zayd has a better memory than Ibn Salamah; we used to liken Hammād ibn Zayd only to Misʿar.” (1)

Ishāq al-Kawsaj related—from Yaḥyā—who said:
“Hammād ibn Zayd is more reliable than ʿAbd al-Wārith, Ibn ʿUlayyah, ʿAbd al-Wahhāb al-Thaqafī, and Ibn ʿUyaynah.”

Abū Zurʿah said: I heard Abū al-Walīd remark, “They regard Hammād ibn Zayd as ranking below Shuʿbah in hadith.”

ʿĀrim said: I questioned the mother of Hammād ibn Zayd and his paternal aunt. One of them said, “He was born during the reign of Sulaymān ibn ʿAbd al-Malik,” while the other said, “He was born during the reign of ʿUmar ibn ʿAbd al-ʿAzīz.”

Khālid ibn Khidāsh stated: “He was born in the year 98 AH.”

Muḥammad ibn Saʿd said: “Hammād ibn Zayd bore the kunya Abū Ismāʿīl. He inclined to the ʿUthmānī position, and he was trustworthy, firmly reliable, an authoritative source, and prolific in hadith.”

Section

Both Hammāds—Hammād ibn Zayd and Hammād ibn Salamah—shared many of the same teachers, and numerous hadith scholars narrated from them both. Consequently, a transmitter may relate from “Hammād” without specifying which of the two is meant; his identity can then be determined only by contextual clues. If the chain lacks such indications—and that is rare—we cannot be certain whether it is Ibn Zayd or Ibn Salamah. In such a case we either remain undecided or presume it to be Ibn Salamah, and we say: “This hadith meets Muslim’s criterion,” for Muslim relied upon both of them.

Among the teachers common to both are: Anas ibn Sīrīn, Ayyūb, al-Azraq ibn Qays, Isḥāq ibn Suwayd, Burd ibn Sinān, Bishr ibn Ḥarb, Bahz ibn Ḥakīm, Thābit, al-Jaʿd Abū ʿUthmān, Ḥumayd al-Ṭawīl, Khālid al-Ḥadhdhāʾ, Dāwūd ibn Abī Hind, al-Jurayrī, Shuʿayb ibn al-Ḥabḥāb, ʿĀṣim ibn Abī al-Najūd, and Ibn ʿAwn.