I say: This chain of transmission is also good. Its narrators are trustworthy and are among the narrators of the two Sahihs, apart from this Abdullah ibn al-Zubayr. Abu Hatim said: “He is unknown.” Ibn Hibban mentioned him in al-Thiqat, and al-Daraqutni said: “A righteous Basran.” Its source is found in Sahih al-Bukhari (at the end of the Book of Military Expeditions), as I explained in my book Mukhtasar al-Shama'il al-Muhammadiyyah, no. 334, which may soon be published, by Allah’s permission.

1739 — “The first thing you will lose from your religion is trustworthiness, and the last of it is prayer.”

Al-Khara'iti narrated it in Makarim al-Akhlaq (p. 28), as did Tammam al-Razi in al-Fawa'id (fol. 31/2) and al-Diya' in al-Mukhtarah (1/495), through the route of Thawab ibn Hujayl al-Haddadi, from Thabit al-Bunani, from Anas, as a Prophetic report.

I say: This chain is good as corroborative evidence. Its narrators are trustworthy apart from this Thawab. Ibn Abi Hatim included him (1/1/471), recording only the narration of Musa ibn Isma'il from him—and Musa is the one who transmitted this hadith from him—without mentioning any criticism or accreditation of him. Abu Nu'aym also narrated it in al-Hilyah (6/265) and al-Akhbar (2/213), through the route of Yazid al-Raqashi, from Anas, with the omission of the mention of trustworthiness. Yazid is weak.

Al-Tabarani also narrated it from the hadith of Shaddad ibn Aws as a Prophetic report, but without mention of the prayer. Al-Manawi mentioned, quoting al-'Iraqi and al-Haythami, that its chain contains عمران al-Qattan, whom Ibn Ma'in and al-Nasa'i declared weak, whereas Ahmad declared him trustworthy.

I say: If it contains no defect other than this, then its chain is good. In any case, the hadith is authentic, for it has many corroborating reports, some of which I mentioned in al-Rawd al-Nadir under hadith no. 726.