48 — Muhammad ibn ‘Awf al-Tā’ī narrated to us, Ahmad ibn Khālid narrated to us, Muhammad ibn Isḥāq narrated to us, from Muhammad ibn Yaḥyā ibn Ḥabbān, from ʿAbd Allāh ibn ʿAbd Allāh ibn ʿUmar, who said: I said:

“Tell me about Ibn ʿUmar’s performing ablution for every prayer, whether in a state of purity or not — what was the reason for that?” He said: Asmā’ bint Zayd ibn al-Khaṭṭāb narrated it to me, that ʿAbd Allāh ibn Ḥanẓalah ibn Abī ʿĀmir had narrated to her: that the Messenger of Allāh, peace and blessings be upon him, was commanded to perform ablution for every prayer, whether in a state of purity or not. When that became burdensome for him, he was commanded to use the toothstick (siwāk) for every prayer. So Ibn ʿUmar held that he had the strength for it, and thus he did not abandon ablution for every prayer.

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It was also recorded by Aḥmad (17048) via the path of Yaḥyā ibn Abī Kathīr, narrated to us Abū Salamah, with it. Its chain is sound.
It was also recorded by al-Tirmidhī (22) and al-Nasā’ī in al-Kubrā (3030) via the path of Muhammad ibn ʿAmr al-Laythī, from Abū Salamah, from Abū Hurayrah. It is in Musnad Aḥmad (7853).
Al-Tirmidhī held that both ḥadīths are preserved, and he transmitted from al-Bukhārī that he preferred, from Abū Salamah, the ḥadīth of Zayd ibn Khālid. Meanwhile, al-Nasā’ī transmitted from Yaḥyā al-Qaṭṭān that he preferred, from him, the ḥadīth of Abū Hurayrah.

(1) Thus in the manuscript sources; the correct form is tuwaḍḍu’ (توضؤ). It appears in the margin of copy (A): al-Nawawī, may Allāh have mercy on him, said: Thus in all copies: tuwaḍḍī (توضي), with kasrah on the ḍād and a yā’, and its correct form is tuwaḍḍu’ (توضؤ), with ḍammah on the ḍād followed by a hamzah, written as a wāw.

(2) A ḥasan ḥadīth. Muhammad ibn Isḥāq — although he was a mudallis and narrated it by ʿanʿanah — explicitly stated that he heard it (al-tahdīth) according to Aḥmad and others, and the rest of its narrators are trustworthy. There is disagreement over Ibn Isḥāq regarding the name ʿAbd Allāh ibn ʿUmar — it was narrated from him with the name both in its magnified and diminutive forms, as the author indicated and as will come in the takhrīj. This disagreement does no harm, for both are trustworthy.
It was also recorded by al-Dārimī (658), Ibn Abī ʿĀṣim in al-Āḥād wa al-Mathānī (2247), Ibn Khuzaymah (15) and (138), al-Ṭaḥāwī 1/42–43, and al-Bayhaqī 1/37–38 via the path of —