Combining prayers and hanafi madhab

Know well that it is a well established principle of the Hanafi Madhab, that each of the 4 sources of knowledge of Shari'ah will be treated in accordance to their respective ranks. The four sources that we refer to are: Qur'aan, Hadith, Ijmaa (consensus of the Jurists) and Qiyaas (analogical reasoning).
No Muslim can doubt the superiority of the Qur'aan over the Hadith, and the superiority of the Hadith over Ijmaa and Qiyaas. Hence, if there be any type of Ijmaa or Qiyaas that contradicts Qur'aan or Hadith, that Ijmaa or Qiyaas would not be accepted.
Similarly, if there be any Hadith that outwardly contradicts a particular verse of the holy Qur'aan and if no reconcilement can be achieved between the two, the verdict of the holy Qur'aan will be considered over the apparent meaning of that seemingly contradicting Hadith. And if both can be reconciled, then let it be.
In the discussion at hand, the Hadith you quote outwardly contradicts the verse of the holy Qur'aan, ' Verily Salaat is fixed upon the believers at fixed hours.' (Nisaa 103)
And if no reconcilement could be achieved between the two, one would be obliged to temporarily leave the Hadith and act upon the Aayat. However, fortunately in this instance, the Hanafi jurists have rightfully reconciled between the two in the light of the other traditions. They have stated that since the verse of the Qur'aan is explicit in the fact that Salaat needs to be performed in its prescribed time, the Ahaadith which outwardly contradict it would most definitely not have it's Haqeeqi (literal) meaning. Instead, it would have to be in it's Majaazi (metaphorical) meaning which would be that the combining of the Salaats refers to an apparent combining only (Jamaa Soori) and not a real combining. This is supported by other narrations which implore that Rasulullah (Sallallaahu Alayhi Wasallam) performed Maghrib Salaat at the end of its time and Esha Salaat at the very beginning of its prescribed time. This, in fact, outwardly seems to be a combination, but in reality it is not so.
1. Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah (Sallallaahu Alayhi Wasallam), while on a journey, used to delay the Dhuhr and bring earlier the Asr Salaats and he would delay the Maghrib and bring earlier the Esha Salaat. (Musnad Ahmad and Tahawi - Muhaddith Nimawi has classified this narration as Hasan; Aathaarus-sunan pg.432)
2. Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu)'s students have reported that when he (ibn Umar) was on a journey, he once performed the Maghrib Salaat just before the end of it's time (before the disappearance of the horizon), he then waited until the time of Esha entered and thereafter performed it. Then he said, 'Rasulullah (Sallallaahu Alayhi Wasallam) would do the same when he was in a hurry on journey.' (Sunan Abu Dawud). Imaam Nimawi has classified this as Sahih (authentic) - Aathaarus sunan pg.434
3. Sayyiduna Umar ibn Ali (Radhiallaahu Anhu), the son of Sayyiduna Ali (Radhiallaahu Anhu) reports that it was the practice of Sayyiduna Sayyiduna Ali ibn Abi-Talib (Radhiallaahu Anhu) that whenever he was on journey, he would continue moving until just before it became dark, i.e. just before the time of Maghrib finished. He would at this time perform his Maghrib Salaat. Then he would partake of meals and after that he would perform the Esha Salaat. Sayyiduna Ali (Radhiallaahu Anhu) would also mention that this was how Rasulullah (Sallallaahu Alayhi Wasallam) would do. (Sunan Abu Dawud - Muhaddith Nimawi has classified this narration as Sahih - Aathaarus-sunan pg.435)
4. Another Hadith that further establishes the Hanafi stand on this Mas-alah is the narration recorded by Imaam Bukhari in his Sahih (Hadith1682) that Sayyiduna ibn Mas'ood (Radhiallaahu Anhu) says, 'I never saw Rasulullah (Sallallaahu Alayhi Wasallam) performing any Salaat outside of its prescribed time except Maghrib and Esha and Fajr (all these were done in Muzdalifah - refer Nasaaie vol.2 pg.44)