Bukhari

Hadith Commentary:
By "amir" is meant Hakam bin Abu Aqil Thaqafi, who was the deputy on behalf of Hajjaj bin Yusuf.
Ibn Battal deduced from this that the time for Jumu‘ah (Friday prayer) is the same as the time for Zuhr (noon prayer), because Anas equated the two in his answer to the aforementioned Hakam when he was asked how the Prophet (sallallahu alayhi wa sallam) used to perform the Zuhr prayer.
(That is,)
From this, Ibn Battal deduced that the time for Jumu‘ah and Zuhr is the same,
because Anas (radi Allahu anhu), in his answer, equated Jumu‘ah and Zuhr when he was asked at what time the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Zuhr prayer.

Hadith Commentary:
(1)
Previously, in the narration of Anas, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Friday prayer at the earliest time. In that narration, there is a general mention of hastening, without any detail regarding whether the weather was hot or cold (Sahih al-Bukhari, al-Jumu‘ah, Hadith: 905). However, in the present narration, this detail is mentioned. Furthermore, from the suspended narration of Bishr ibn Thabit, it is understood that, according to Anas (radi Allahu anhu), there is no difference between the Dhuhr prayer and the Friday prayer, because the question was about the Friday prayer, but in response, the time of the Dhuhr prayer was mentioned. Even clearer is the guidance in which Sayyiduna Anas (radi Allahu anhu) answered the question of Yazid Dubbi, when, like Hajjaj ibn Yusuf, his deputy, Hakam ibn Abi Aqil al-Thaqafi, would also deliver a lengthy sermon and delay the prayer. Yazid Dubbi loudly asked Sayyiduna Anas (radi Allahu anhu), “You have prayed with the Messenger of Allah (sallallahu alayhi wa sallam); how did you used to perform the Friday prayer?” Sayyiduna Anas (radi Allahu anhu) replied, “In winter, we would pray early, and in summer, we would pray late.” It is as if he gave this answer by analogy with Dhuhr, and explained the reason for delaying the Friday prayer, which was objected to by the ruler of the time. However, this is based not on the wording of the hadith, but on analogy. Moreover, most ahadith indicate a difference between the Friday prayer and the Dhuhr prayer.

(2)
‘Allamah Zayn ibn Munir (rahimahullah) has said that from this chapter heading and hadith, it is understood that Imam Bukhari (rahimahullah) inclined to the view that the Friday prayer can be delayed by analogy with the Dhuhr prayer. When it is legislated to perform the prayer after cooling (i.e., delaying it) for Friday as well, it is also established that performing Friday prayer before the sun’s zenith (zawal) is not legislated. For if it were legislated before zawal, then due to intense heat, there would be no question of delay, since it could be performed in the cooler time before zawal. From this, it is also understood that the intent of the Shari‘ah is to keep the prayer free from all kinds of anxiety and distress, so that it may be performed with complete tranquility, humility, and submissiveness. This is the very purpose of the concession to delay the prayer in hot weather, whereas in winter, there is no such concession in any circumstance. (Fath al-Bari: 2/501)

(3)
The suspended narration of Yunus ibn Bukayr has been narrated by the author in al-Adab al-Mufrad with a connected chain, and the narration of Bishr ibn Thabit has been narrated by Imam Bayhaqi (rahimahullah) in his Sunan with a connected chain. (Fath al-Bari: 2/500)