The first of the two is the critical ḥadith authority Abū Ḥātim al-Rāzī. His son, the ḥadith master ʿAbd al-Raḥmān, says in al-ʿIlal ⦗240⦘:

“I asked my father about a report transmitted by ʿAbd al-ʿAzīz ibn Muḥammad al-Darāwardī, from Zayd ibn Aslam, from Muḥammad ibn Kaʿb, stating that he came to Anas ibn Mālik during Ramadan while Anas was preparing to travel. He found that Anas’s mount had already been saddled and that Anas had put on his travel clothes. Anas then called for food and ate. We asked, ‘Is this the Sunnah?’ He replied, ‘It is not the Sunnah.’

The same episode was also related by Muḥammad ibn ʿAbd al-Raḥmān ibn Majbar, from Ibn al-Munkadir, from Muḥammad ibn Kaʿb: he came to Anas ibn Mālik and recounted the incident. I asked, ‘Is it the Sunnah?’ He answered, ‘It is the Sunnah.’ My father said, ‘The version of al-Darāwardī is the sounder one.’” End of quotation.

This explicit testimony shows that al-Tirmidhī’s narration is the weaker (marjūḥ) one, while the stronger (rājiḥ) version is the one that negates its being Sunnah.

The second is the ḥadith master al-ʿIrāqī, Zayn al-Dīn ʿAbd al-Raḥīm, the teacher