And ‘Ali ibn Zayd—namely, Ibn Jud‘an—is acceptable for corroborating reports.

2537 — “Prayer is in three parts: ritual purification is one third, bowing is one third, and prostration is one third. Whoever performs it duly, it will be accepted from him, and all his other deeds will be accepted from him; but whoever has his prayer rejected, all his other deeds will be rejected.”

Al-Bazzar narrated it in his Musnad (1/177/349): Zakariyya ibn Yahya al-Darir narrated to us; Shababah ibn Sawwar narrated to us; Mughirah ibn Muslim narrated to us, from al-A‘mash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said it. He then said: “We know of it as attributed to the Prophet only through al-Mughirah, and no one has corroborated him in it. Rather, what is preserved is Abu Salih’s narration from Ka‘b as his own statement.”

I say: Mughirah ibn Muslim is trustworthy, as al-Haythami said (2/147), and no one has declared him weak. For this reason, al-Hafiz described him as “truthful.” All the remaining narrators are trustworthy narrators of the two Sahihs, apart from Yahya ibn Zakariyya al-Darir. Al-Khatib included his biography (8/457–458), citing the narration of a number of leading hadith scholars from him, without mentioning any criticism or accreditation of him. A narrator such as him may therefore be used as evidence, even if only at the level of a good hadith. Thus al-Mundhiri said (1/185), and al-Haythami followed him: “Its chain of transmission is good.”

I say: It is as they said, unless it is established through a chain sounder than this from Abu Salih, from Ka‘b, as a statement of Ka‘b himself, as al-Bazzar mentioned above. However, he did not provide its chain in that form for us to examine. The latter part of the hadith has a corroborating report from Anas, cited previously under no. (1358).