Tirmidhi

Hadith Commentary:
Imam Bukhari rahimahullah adopted the same position as the majority, that the time for Jumu‘ah (Friday prayer) begins after the sun passes its zenith (zawal), because it is in place of the Zuhr (noon) prayer. Some ahadith indicate that Jumu‘ah before zawal is also permissible; here is the phrase “nabakkiru bil-jumu‘ah,”
meaning the Companions (radi Allahu anhum) say that they used to go early for the Jumu‘ah prayer.
(This provides some allowance for before zawal.)
Regarding this, Allamah Imam Shawkani rahimahullah says:
“Wa zahiru dhalika annahum kanu yusalluna al-jumu‘ata bakira an-nahar. Qala al-Hafiz:
Lakin tariq al-jam‘ awla min da‘wa at-ta‘arud, wa qad taqarrara anna at-tabkir yutlaqu ‘ala fi‘li ash-shay’ fi awwali waqtihi aw taqdimihi ‘ala ghayrihi wahuwa al-muradu huna. Wal-ma‘na:
Annahum kanu yabda’una bis-salah qabla al-qaylulah, bikhilafi ma jarat bihi ‘adatuhum fi salat az-zuhr fi al-harr, fa innahum kanu yaqiluna thumma yusalluna limashru‘iyyat al-ibrad.”
That is, from the above hadith it appears that they used to perform Jumu‘ah early in the day.
Hafiz Ibn Hajar says that it is better to reconcile both ahadith than to claim there is a contradiction between them.
It is established that the word “tabkir” (going early) is used for doing something at its earliest time or giving it precedence over something else.
Here, this is what is meant: that they used to perform the Jumu‘ah prayer before the midday rest (qaylulah), unlike Zuhr, because in the summer their habit was to first take the midday rest and then perform the Zuhr prayer, in order to act upon the legislation of performing it at a cooler time.
However, regarding the phrase “hina tamil ash-shams” (i.e., the Prophet sallallahu alayhi wa sallam used to perform Jumu‘ah when the sun declined),
Allamah Shawkani says:
“Fihi ish‘ar bimuwaazabatihi sallallahu alayhi wa sallam ‘ala salat al-jumu‘ah idha zalat ash-shams.”
That is, this indicates that he always performed the Jumu‘ah prayer after the sun had passed its zenith.
This is the position of Imam Bukhari rahimahullah and the majority, even though from some Companions and early generations, the permissibility of Jumu‘ah before zawal is also transmitted, but according to Imam Bukhari rahimahullah, preference is given to this position.
Similarly, Allamah Abdur Rahman Mubarakpuri rahimahullah says:
“Wal-zahir al-mu‘awwal ‘alayhi huwa ma dhahaba ilayhi al-jumhur min annahu la tajuz al-jumu‘ah illa ba‘da zawal ash-shams wa amma dhahaba ilayhi ba‘duhum min annaha tajuz qabl az-zawal falaysa fihi hadith sahih sareeh wallahu a‘lam.”
(Tuhfat al-Ahwadhi)

Hadith Commentary:
(1)
From the first hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) would always perform the Friday prayer (Salat al-Jumu‘ah) after the sun had passed its zenith (zawal), whereas the second hadith apparently suggests that he would perform the Friday prayer early in the morning. However, instead of creating a contradiction between the hadiths, one should seek a way to reconcile them. Thus, "tabkir" has two meanings: one is to hasten in doing something, and the other is to do something early in the morning. In this context, the first meaning is intended, that is, he would perform it quickly before other tasks, and would take the midday nap (qaylulah) after the Friday prayer, whereas for the Zuhr prayer, he would first take the midday nap and then perform the prayer. In other words, Imam al-Bukhari (rahimahullah) has explained the second narration through the first narration and has established that there is no contradiction between these hadiths.
(Fath al-Bari: 2/498) (2)
In one narration, it is stated that we used to have our midday meal and take the midday nap after the Friday prayer.
(Sahih al-Bukhari, al-Jumu‘ah, Hadith: 939)
From this narration, an argument has also been made for performing the Friday prayer before the sun's zenith, because the time for the midday meal and the midday nap is before the zenith. Regarding this, Hafiz Ibn Hajar (rahimahullah) writes that it is not correct to deduce from this narration that the prayer was performed before the zenith, because the noble Companions (radi Allahu anhum) said that before the prayer, we would prepare for Jumu‘ah, wait for the prayer, and due to the performance of the prayer, our daily routines would change. That is, it appears to be before the zenith because, according to their habit, they would eat and take the midday nap before the zenith, but regarding Jumu‘ah, the Companion informed that due to preparation and engagement for Jumu‘ah, we would delay the meal and the midday nap, meaning we would perform them after the Friday prayer.
(Fath al-Bari: 2/550)
In summary, the situation of having the midday meal and taking the midday nap after the Friday prayer on the day of Jumu‘ah was not such that they would perform the prayer before the zenith and, according to their daily routine, eat and nap before the zenith as usual. Rather, the situation was that the noble Companions (radi Allahu anhum) would begin preparing for the Friday prayer from the morning, go to the mosque and wait for the Friday prayer, and after its completion, would return home to eat and take the midday nap, which would be delayed from their daily routine.
And Allah knows best.