Al-Tirmidhī (1) said: “Abū Saʿīd al-Ashajj narrated to us; ʿAbd Allāh ibn al-Ajlaḥ narrated to us, from Ismāʿīl ibn Muslim, from ʿAṭāʾ, from Ibn ʿAbbās, who said: ‘The Messenger of Allah ﷺ led us in prayer at Minā, performing Zuhr, ʿAṣr, Maghrib, ʿIshāʾ, and Fajr, after which he set out for ʿArafāt.’ He then remarked, ‘Ismāʿīl ibn Muslim has been critiqued.’
There are also reports on this topic from ʿAbd Allāh ibn al-Zubayr and Anas ibn Mālik.

Imām Aḥmad (2) said: [Yazīd ibn ʿAbd Rabbih narrated to us; al-Walīd ibn Muslim narrated to us (3), from ʿUthmān ibn Abī al-ʿĀtika, from ʿAlī ibn Yazīd, from al-Qāsim, from Abū Umāmah]—from someone who saw the Prophet ﷺ—that he proceeded to Minā on the Day of Tarwiyah, while Bilāl (4) walked beside him holding a stick with a cloth draped over it to shade the Messenger of Allah ﷺ from the heat. Aḥmad alone transmitted this report.

Al-Shāfiʿī explicitly stated that the Prophet ﷺ rode from al-Abṭaḥ to Minā after the sun had passed its zenith, yet that he performed Zuhr in Minā; this ḥadīth may be cited in support of his view. Allah knows best.

It was mentioned earlier in the narration of Jaʿfar ibn Muḥammad, from his father, from Jābir, who said: “All the people came out of the state of iḥrām and shortened their hair except the Prophet ﷺ and those who had sacrificial animals with them. When the Day of Tarwiyah arrived they headed for Minā and entered the state of ḥajj. The Messenger of Allah ﷺ mounted and prayed there Zuhr, ʿAṣr, Maghrib, ʿIshāʾ, and Fajr. He then remained a short while until the sun rose. He ordered that a tent of black hair-cloth be erected for him at Namirah (5). The Messenger of Allah ﷺ set off, and Quraysh were certain that he would stop at al-Mashʿar al-Ḥarām, as Quraysh used to do in the pre-Islamic era. Instead, the Messenger of Allah ﷺ passed on (6) until he reached ʿArafah and found that the tent had already been pitched for him at Namirah; he alighted there. When the sun began to decline he ordered that al-Qaṣwāʾ be saddled for him; he came to the bottom of the valley and addressed the people, saying:

“Indeed, your blood and your property are inviolable, as sacred as this day of yours, in this month of yours, in this land of yours. Behold, every matter of the pre-Islamic era is now placed beneath my feet. The blood-revenge of the Jāhiliyyah is abolished, and the first blood I abolish is the blood of Rabīʿah ibn al-Ḥārith—he was being foster-nursed among Banū Saʿd when Hudhayl killed him. The usury of the Jāhiliyyah is abolished, and the first usury I abolish is our usury—the interest due to al-ʿAbbās ibn ʿAbd al-Muṭṭalib; it is all cancelled. Fear Allah concerning women, for you have taken them only with Allah’s trust and made their private parts lawful to you by Allah’s word. Your right over them is that they do not allow anyone whom you dislike to tread your beds. If they do so—” (7)