📘 সুনানুত তিরমিযী - ত আর-রিসালাহ (আত-তিরমিযী - মৃত্যু 279 হিজরী)

In this chapter, [there are also narrations] from ʿĀʾishah, Umm Salamah, Anas, Ibn Abī Awfā, and Abū Ayyūb.

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Al-Ḥumaydī (147) and al-Ḥākim 1/149 also transmitted it via Sufyān, from him.

Ibn Abī Ḥātim said in al-ʿIlal 1/32, mentioning this ḥadīth via the chain of Sufyān, from Saʿīd: My father said: No one transmitted this except Ibn ʿUyaynah, from Ibn Abī ʿArūbah. I said: Is it authentic? He said: Had it been authentic, it would have appeared in the compilations of Ibn Abī ʿArūbah. And Ibn ʿUyaynah did not mention [explicit hearing] in this ḥadīth, and this too is among the factors that weaken it.

Al-Bukhārī said in al-Tārīkh al-Kabīr 3/31: The ḥadīth of Saʿīd (i.e., Ibn Abī ʿArūbah) is not authentic.

Al-Ḥāfiẓ Ibn Ḥajar said in al-Talkhīṣ 1/86: Ibn ʿUyaynah did not hear it from Saʿīd, nor did Qatādah hear it from Ḥassān.

We say: Sufyān did explicitly state hearing it from Saʿīd in al-Ḥākim's transmission.

Ibn Sayyid al-Nās said, folio 8/1: The chain of Saʿīd could be of the category of ḥasan.

(1) In the edition of Shaykh Aḥmad Shākir, "ʿUthmān" was added to the narrations of this chapter, but it does not appear in our manuscript sources.

(2) The ḥadīth of ʿĀʾishah was transmitted by Aḥmad (25970), and al-Ḥāfiẓ Ibn Ḥajar deemed its chain ḥasan in al-Talkhīṣ 1/86.

The ḥadīth of Umm Salamah was transmitted by al-Ṭabarī in his Tafsīr 6/121, and by al-Ṭabarānī 23/(664). Al-Haythamī said in al-Majmaʿ 1/235: It contains Khālid ibn Ilyās, and I have not seen anyone who has written his biography. We say: Rather, he is given a biography in al-Tahdhīb, and his ḥadīth is found with al-Tirmidhī and Ibn Mājah. Al-Ḥāfiẓ said in al-Taqrīb: His ḥadīth is abandoned.

The ḥadīth of Anas was transmitted by Abū Dāwūd (145), Ibn Mājah (431), al-Ḥākim 1/149, and al-Bayhaqī 1/54. It is ḥasan by virtue of its collective chains.

The ḥadīth of ʿAbd Allāh ibn Abī Awfā was transmitted by Abū ʿUbayd in al-Ṭahūr (82) and (311). Its chain is very weak.

The ḥadīth of Abū Ayyūb al-Anṣārī was transmitted by Aḥmad (23541) and Ibn Mājah (433).

I heard Ishaq ibn Mansur say: I heard Ahmad ibn Hanbal say: Ibn 'Uyaynah said, "Abd al-Karim did not hear from Hassan ibn Bilal the hadith of the khilal (passing wet fingers through the beard during ablution)."

And Muhammad ibn Isma'il said: The most authentic thing on this topic is the hadith of 'Amir ibn Shaqiq, from Abu Wa'il, from 'Uthman.

And most of the people of knowledge among the Companions of the Prophet, peace and blessings be upon him, and those after them held this view: they considered the khilal of the beard (as part of ablution) to be valid, and al-Shafi'i held this view as well.

And Ahmad said: If one forgets the khilal, it is permissible (i.e., his ablution is valid).

And Ishaq said: If one omits it out of forgetfulness or due to a (mistaken) interpretation, it suffices him; but if one omits it deliberately, he must repeat (the ablution).

31 - Yahya ibn Musa narrated to us, he said: Abd al-Razzaq narrated to us, from Isra'il, from 'Amir ibn Shaqiq, from Abu Wa'il, from 'Uthman ibn 'Affan: that the Prophet, peace and blessings be upon him, used to pass his wet fingers through his beard.

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And its chain of transmission is very weak.

And on this topic there are also (hadiths) from others besides him; see "Nasb al-Rayah" 1/25-26, and "al-Talkhis al-Habir" 1/85-87, and none of them is free from criticism, and the best of them is the hadith of Ibn 'Umar in Ibn Majah (432).

(1) It is hasan (good) due to its supporting witnesses, and it was narrated by Ibn Majah (430), and authenticated by Ibn Khuzaymah (151) and Ibn Hibban (1081). And the author transmitted in his "al-'Ilal al-Kabir" 1/115 from al-Bukhari that he said: The most authentic thing I have on the khilal is the hadith of 'Uthman. I (the speaker being al-Tirmidhi) said: They criticize this hadith, and he (al-Bukhari) said: It is hasan.

This is a good and authentic hadith.

24 – Chapter: What has been reported about wiping the head, that one begins with the front of the head and proceeds to the back of it.

32 – Ishaq ibn Musa al-Ansari narrated to us, saying: Ma'n narrated to us, saying: Malik ibn Anas narrated to us, from 'Amr ibn Yahya, from his father, from 'Abdullah ibn Zayd: that the Messenger of Allah, peace and blessings be upon him, wiped his head with his hands, bringing them forward and then back: he began with the front of his head, then moved them to the nape of his neck, then returned them until they came back to the place from which he had begun. Then he washed his feet.

In this chapter, [hadiths] are also related from Mu'awiyah, al-Miqdam ibn Ma'di Karib, and 'A'ishah.

The hadith of 'Abdullah ibn Zayd is the most authentic and the best thing on this topic, and it is the view held by al-Shafi'i, Ahmad, and Ishaq.

25 – Chapter: What has been reported about beginning with the back of the head.

33 – Qutaybah narrated to us, saying: Bishr ibn al-Mufaddal narrated to us, from 'Abdullah ibn Muhammad ibn 'Aqil—

On the authority of al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ: that the Prophet, peace and blessings be upon him, wiped his head twice: he began with the back of his head, then the front of it, and both of his ears—their outer and inner parts.¹

This is a ḥasan ḥadīth, and the ḥadīth of ʿAbd Allāh ibn Zayd is more sound than this one and better in its chain of transmission.

Some of the people of Kufa adhered to this ḥadīth, among them Wakīʿ ibn al-Jarrāḥ.

26 — Chapter: What has come concerning the fact that wiping the head is once

34 — Qutaybah narrated to us, saying: Bakr ibn Muḍar narrated to us, from Ibn ʿAjlān, from ʿAbd Allāh ibn Muḥammad ibn ʿAqīl, from al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ: that she saw the Prophet, peace and blessings be upon him, performing ablution—

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¹ Its chain of transmission is weak in this wording. ʿAbd Allāh ibn Muḥammad ibn ʿAqīl is not strong according to them, and his ḥadīth is only accepted in follow-ups and supporting witnesses. He was inconsistent in its text, and here he contradicted the trustworthy narrators in two places in his narration: first, his statement "he began with the back of his head," whereas in the ḥadīth of ʿAbd Allāh ibn Zayd in the previous chapter, "he began with the front of his head," and it is in the two Ṣaḥīḥs. Second, his statement "he wiped his head twice," whereas his own narration will come in the following chapter that he wiped once, and that is more sound. It was also narrated by Abū Dāwūd (126), Ibn Mājah (438) and (440), and it is in the Musnad (27015) and (27016).

She said: He wiped his head, wiping the front of it and the back, and his temples and his ears, once.

In this chapter, there is also a report from ʿAlī and from the grandfather of Ṭalḥa ibn Muṣarrif.

The ḥadīth of al-Rubayyiʿ is a ḥasan ṣaḥīḥ ḥadīth.

It has also been related through more than one chain from the Prophet, peace and blessings be upon him, that he wiped his head once.

And the practice according to this is held by most of the people of knowledge among the Companions of the Prophet, peace and blessings be upon him, and those after them. Jaʿfar ibn Muḥammad, Sufyān, Ibn al-Mubārak, al-Shāfiʿī, Aḥmad, and Isḥāq all held this view: they considered wiping the head once to be the practice.

We were told by Muḥammad ibn Manṣūr, who said: I heard Sufyān ibn ʿUyayna—

He said: I asked Jaʿfar ibn Muḥammad(1) about wiping the head: "Is once sufficient?" He said: "Yes, by Allah."

27 - Chapter: What has come regarding taking fresh water for the head

35 - ʿAlī ibn Khashram narrated to us, he said: ʿAbd Allāh ibn Wahb narrated to us, he said: ʿAmr ibn al-Ḥārith narrated to us, from Ḥabbān ibn Wāsiʿ, from his father, from ʿAbd Allāh ibn Zayd: that he saw the Prophet, peace and blessings be upon him, perform ablution, and that he wiped his head with water other than the leftover of his hands.(2)

This is a good and authentic hadith.

Ibn Lahīʿa narrated this hadith from Ḥabbān ibn Wāsiʿ, from his father, from ʿAbd Allāh ibn Zayd: that the Prophet, peace and blessings be upon him, performed ablution, and that he wiped his head with water remaining from the leftover of his hands.(3)

The narration of ʿAmr ibn al-Ḥārith from Ḥabbān is more authentic, because this hadith has been narrated through multiple chains from ʿAbd Allāh ibn Zayd and others: that the Prophet, peace and blessings be upon him--------------------------------------------
(1) He is the Imam Abū ʿAbd Allāh Jaʿfar ibn Muḥammad ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib al-Hāshimī, known as al-Ṣādiq, a jurist, an imam, trustworthy; Muslim cited him as evidence.
(2) Authentic; Muslim (236) and Abū Dāwūd (120) also recorded it. It is in al-Musnad (16467) and Ṣaḥīḥ Ibn Ḥibbān (1085).
(3) His statement "with water other than the leftover of his hands" is with the single-letter bāʾ as in (A), (B), and (Ẓ), and it is the correct reading in the narration of ʿAbd Allāh ibn al-Mubārak from Ibn Lahīʿa. It appears in (D) and (S) as "other than" (ghayr), which is a scribal corruption. See al-Musnad (16440) and (16469).

He took fresh water for his head.
The practice according to most of the people of knowledge is that they hold that one should take fresh water for his head.

28 - Chapter: On wiping the ears, their outer and inner parts
36 - Hannad narrated to us, saying: Ibn Idris narrated to us, from Ibn 'Ajlan, from Zayd ibn Aslam, from 'Ata' ibn Yasar,
from Ibn 'Abbas: that the Prophet, peace and blessings be upon him, wiped his head and his ears, their outer and inner parts.
In this chapter there is also a narration from al-Rubayyi'.
The hadith of Ibn 'Abbas is a good and authentic hadith.
The practice according to most of the people of knowledge is that they hold that one should wipe the ears, their outer and inner parts.

29 - Chapter: On the statement that the ears are part of the head
37 - Qutaybah narrated to us, saying: Hammad ibn Zayd narrated to us, from Sinan ibn Rabi'ah, from Shahr ibn Hawshab

On the authority of Abu Umamah, who said: The Prophet, peace and blessings be upon him, performed ablution, washing his face three times, his hands three times, and wiping his head, and he said: "The ears are part of the head."(1) Qutaybah said: Hammad said: I do not know whether this is from the saying of the Prophet, peace and blessings be upon him, or from the saying of Abu Umamah.

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(1) Authentic except for his saying: "The ears are part of the head," and this chain is weak due to criticism concerning Sinan ibn Rabi'ah and Shahr ibn Hawshab. Likewise, there is disagreement over whether it is raised (to the Prophet) or stopped (at a Companion). The statement "The ears are part of the head" has supporting witnesses, but they are either weak or defective due to discontinuity or being stopped. We have discussed this at length in al-Musnad (22223).

It was also recorded by Abu Dawud (134) and Ibn Majah (444).

It was recorded by al-Daraqutni 1/103 via the path of Mu'alla ibn Mansur, from Hammad ibn Zayd, with it, except that he expressed doubt in it, saying: from the Prophet, peace and blessings be upon him, or from Abu Umamah.

It was recorded by Abu Dawud (134), al-Daraqutni 1/104, and al-Bayhaqi 1/66 via the path of Sulayman ibn Harb, from Hammad ibn Zayd, with it. Sulayman ibn Harb said: "The ears are part of the head" is only from the saying of Abu Umamah. Whoever says otherwise has altered, or a word Sulayman said, meaning: he erred.

Note: al-Tabarani recorded in al-Kabir (10784) from Abdullah ibn Ahmad, from his father, from Waki', from Ibn Abi Dhi'b, from Qariz ibn Shaybah, from Abu Ghutfan, from Ibn Abbas, that the Prophet, peace and blessings be upon him, said: "Snuff water twice, and the ears are part of the head." Even though its chain is authentic, his saying: "And the ears are part of the head" is an addition inserted by some copyists in this narration of al-Tabarani. The proof of its absence is that al-Tabarani, may God have mercy on him, narrated the hadith via the path of Imam Ahmad, and it is in al-Musnad in three places (2012), (2887), and (3296) without this addition, and it is also from other than Ahmad as we have detailed in our commentary on al-Musnad (22223) without this addition. Shaykh al-Albani, may God have mercy on him, did not notice this, so he declared the hadith authentic with this addition, contradicting the earlier leading hadith scholars. See his Silsilah al-Sahihah 1/87-88, no. (36).

Umamah?

Regarding this topic, there is also a narration from Anas.

This hadith's chain of transmission is not firmly established.

The practice according to most scholars among the Companions of the Prophet, peace and blessings be upon him, and those after them, is that the ears are part of the head. This is the view of Sufyan al-Thawri, Ibn al-Mubarak, Ahmad, and Ishaq.

Some scholars said: What faces forward of the ears is part of the face, and what faces backward is part of the head.

Ishaq said: I prefer that one wipe the front of them with the face, and the back of them with the head.

Al-Shafi'i said: They are a Sunnah on their own, and one wipes them with fresh water. This is also the view of Malik.

30 - Chapter on Interlacing the Fingers

38 - Qutaybah and Hannad narrated to us, both saying: Waki' narrated to us, from Sufyan, from Abu Hashim, from 'Asim ibn Laqit ibn Sabirah.

On the authority of his father, who said: The Prophet, peace and blessings be upon him, said: "When you perform ablution, run your fingers between your fingers (and toes)."

In this chapter, there is also a report from Ibn 'Abbas, al-Mustawrid, and Abu Ayyub.

This hadith is hasan sahih.

The practice according to the people of knowledge is that one should run his fingers between his toes during ablution, and this is the view of Ahmad and Ishaq.

Ishaq said: One should run his fingers between the fingers of his hands and his toes.

Abu Hashim's name is Isma'il ibn Kathir.

39 - Ibrahim ibn Sa'id narrated to us, saying: Sa'd ibn 'Abd al-Hamid ibn Ja'far narrated to us, 'Abd al-Rahman ibn Abi al-Zinad narrated to us, from Musa ibn 'Uqbah, from Salih, the freed slave of al-Taw'amah, from Ibn 'Abbas: that the Messenger of Allah, peace and blessings be upon him, said: "When you perform ablution, run your fingers between the fingers of your hands and your toes."

This is a good and strange hadith.(1)

40 — Qutaybah narrated to us, saying: Ibn Lahi‘ah narrated to us, from Yazid ibn ‘Amr, from Abu ‘Abd al-Rahman al-Hubuli, from al-Mustawrid ibn Shaddad al-Fihri, who said: I saw the Prophet, peace and blessings be upon him, when he performed ablution, rubbing his toes with his little finger.(2)

This is a strange hadith,(3) and we do not know it except from the narration of Ibn Lahi‘ah.(4)

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(1) Ibn Sayyid al-Nas, folio 12/1, reported that al-Tirmidhi said in his book "al-‘Ilal": I asked Muhammad about this hadith, and he said: It is a good hadith, and Musa ibn ‘Uqbah heard from Salih, the freed slave of al-Taw’amah, at an early time. This text appears in a completion of his words that is missing from the printed edition of "al-‘Ilal" edited by Hamzah Dib Mustafa.
(2) In copies (Z) and (S): "khallala" (he intercalated).
(3) Sound due to corroborating evidence, and this chain is good, for Qutaybah’s — that is, Ibn Sa‘id’s — narration from Ibn Lahi‘ah — that is, ‘Abdullah — is strong among the people of knowledge. ‘Abdullah ibn Wahb followed him in narrating it, as found in al-Tahawi 1/36, and ‘Abd al-Rahman ibn Yazid al-Muqri’ followed him as well, as found in al-Tabarani’s "al-Kabir" 20/(728). Both of them, like Qutaybah, had sound hearing from Ibn Lahi‘ah. It was also recorded by Abu Dawud (148) and Ibn Majah (446), and it is in "al-Musnad" (18010).
(4) In a copy on the margin of (1) and (S): "good and strange."
(5) Ibn Sayyid al-Nas said, folio 12/1: As for the hadith of al-Mustawrid ibn Shaddad, he said of it: good and strange. It appears that by "strangeness" he refers to Ibn Lahi‘ah’s sole narration of it from Yazid ibn ‘Amr, and through his chain the group, al-Bazzar, ‘Abd al-Baqi ibn Qani‘, and others narrated it. It is also through Ibn Lahi‘ah that it became good. If that is the case, then it is neither strange nor good, for it was narrated by =

31 - Chapter: What has been reported about "Woe to the heels from the Fire"

41 - Qutaybah narrated to us, saying: 'Abd al-'Aziz ibn Muhammad narrated to us, from Suhayl ibn Abi Salih, from his father, from Abu Hurayrah, that the Prophet, peace and blessings be upon him, said: "Woe to the heels from the Fire."

In this chapter, [narrations are also reported] from 'Abdullah ibn 'Amr, 'A'ishah, Jabir ibn 'Abdullah, 'Abdullah ibn al-Harith, Mu'ayqib, Khalid ibn al-Walid, Shurahbil ibn Hasanah, 'Amr ibn al-'As, and Yazid ibn Abi Sufyan.

The hadith of Abu Hurayrah is hasan sahih.

It has also been narrated from the Prophet, peace and blessings be upon him, that he said: "Woe to the heels and the soles of the feet from the Fire."

The understanding of this hadith is that it is not permissible to wipe over the feet when one has not [washed them]—

If there were on them two leather socks or two woolen socks.

32 - Chapter: What has been reported about performing ablution once, once.

42 - Abu Kurayb, Hannad, and Qutaybah narrated to us, they said: Waki' narrated to us, from Sufyan (another chain):
And Muhammad ibn Bashshar narrated to us, he said: Yahya ibn Sa'id narrated to us, he said: Sufyan narrated to us, from Zayd ibn Aslam, from 'Ata' ibn Yasar,
from Ibn 'Abbas: that the Prophet, peace and blessings be upon him, performed ablution once, once.

In this chapter, [narrations are also reported] from 'Umar, Jabir, Buraydah, Abu Rafi', and Ibn al-Fakih.

The hadith of Ibn ʿAbbās is the best and most authentic thing on this topic.

Rishdīn ibn Saʿd and others narrated this hadith from al-Ḍaḥḥāk ibn Shuraḥbīl, from Zayd ibn Aslam, from his father, from ʿUmar ibn al-Khaṭṭāb: that the Prophet ﷺ performed ablution once, once.

But this is nothing. The authentic version is what Ibn ʿAjlān, Hishām ibn Saʿd, Sufyān al-Thawrī, and ʿAbd al-ʿAzīz ibn Muḥammad narrated from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās, from the Prophet ﷺ.

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...once, then he wiped over his head, then he scooped up water with his hand, struck it upon the top of his foot, and wiped his hand over his foot. Then he came and led us in the noon prayer. This is a sound chain of transmission.

(1) Narrated by Aḥmad (151) and Ibn Mājah (412) via two chains from Rishdīn ibn Saʿd, with this chain. Al-Būṣīrī said in "Miṣbāḥ al-Zujājah," folio 32/1: This chain is weak due to the weakness of Rishdīn ibn Saʿd.

Also narrated by ʿAbd ibn Ḥumayd (12) and Aḥmad (149) from Ḥasan ibn Mūsā, from Ibn Lahīʿah, from al-Ḍaḥḥāk ibn Shuraḥbīl, with it. Ibn Lahīʿah had a poor memory.

Also narrated by Ibn Abī Ḥātim in "al-ʿIlal" 1/36 from his father, from Ḥarmalah, from ʿAbd Allāh ibn Wahb, from Ibn Lahīʿah, with it. Abū Ḥātim said: This is an error; it is only: Zayd, from ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās, from the Prophet ﷺ.

Al-Dāraquṭnī mentioned in "al-ʿIlal" 2/144–145 these two chains and said: ʿAbd Allāh ibn Sinān (who is weak) contradicted him (i.e., al-Ḍaḥḥāk) and narrated it from Zayd ibn Aslam, from Ibn ʿUmar, from the Prophet ﷺ. Both are mistaken, and the correct version is: from Zayd ibn Aslam, from ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās — this is how the reliable memorizers narrated it from Zayd ibn Aslam.

33 - Chapter: What Has Been Related About Performing Wudu Twice and Twice

43 - Abu Kurayb and Muhammad ibn Rafi' narrated to us, both saying: Zayd ibn Hubab narrated to us, from 'Abd al-Rahman ibn Thabit ibn Thawban, who said: 'Abdullah ibn al-Fadl narrated to me, from 'Abd al-Rahman ibn Hurmuz al-A'raj, from Abu Hurayrah: That the Prophet, peace and blessings be upon him, performed wudu twice and twice.

This is a hasan gharib hadith. We do not know it except from the narration of Ibn Thawban, from 'Abdullah ibn al-Fadl, and it is a hasan sahih chain of transmission.

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(1) Sahih due to corroborating evidence, and this chain is hasan because of 'Abd al-Rahman ibn Thabit ibn Thawban. Abu Dawud also recorded it (136). It is in al-Musnad (7877), and Ibn Hibban's Sahih (1094).
In this chapter, there is also a hadith from 'Abdullah ibn Zayd recorded by al-Bukhari (158), and it is in al-Musnad (16431) and (16443).

(2) Dots were placed over the word "sahih" in copies (A) and (Z).

(3) Ibn Sayyid al-Nas said, folio 15/1: 'Abdullah ibn al-Fadl — the scholars of hadith all narrated from him, and 'Abd al-Rahman ibn Thabit ibn Thawban is the one who uniquely narrated it from 'Abdullah ibn al-Fadl, and that is the gharabah (uniqueness) to which he referred. Abu Dawud, al-Tirmidhi, and Ibn Majah narrated from him, and it is because of him that the hadith is hasan. As for the others, their narrations are included in the Sahih collections... Then he cited the statements of the scholars of knowledge concerning him, between those who declared him trustworthy and those who weakened him.
Then he said: What necessitates it being hasan is the differing regarding Ibn Thawban's condition, along with the fact that he was unique in narrating it, even though the predominant assessment of him is that he is trustworthy. For this reason, he said: "It is a hasan sahih chain," but with the uniqueness, the degree of his hadith is lowered from that which is corroborated. Thus, the hadith is hasan due to the aspect of uniqueness indicated, and the chain is sahih due to what we have pointed out regarding the condition of its narrators. There is no contradiction in that, for they stipulated in the sahih hadith, along with the trustworthiness of the narrators, freedom from shudhudh (irregularity) and defects. So the trustworthiness of the narrators =

In this chapter, there is also a narration from Jabir (1).

It has also been reported from Abu Hurayrah that the Prophet, peace and blessings be upon him, performed ablution three times (for each limb) (2).

34 - Chapter: On Performing Ablution Three Times (for Each Limb)

44 - Muhammad ibn Bashshar narrated to us, saying: 'Abd al-Rahman ibn Mahdi narrated to us, from Sufyan, from Abu Ishaq, from Abu Hayyah, from 'Ali: that the Prophet, peace and blessings be upon him, performed ablution three times (for each limb) (3).

In this chapter, [narrations are reported] from ʿUthmān, al-Rubayyiʿ, Ibn ʿUmar, ʿĀʾishah, Abū Umāmah, Abū Rāfiʿ, ʿAbd Allāh ibn ʿAmr, Muʿāwiyah, Abū Hurayrah, Jābir, ʿAbd Allāh ibn Zayd, and Ubayy.

The ḥadīth of ʿAlī is the best and most sound thing in this chapter.

The practice according to the majority of scholars is that one washing [of each limb] in ablution suffices, two [washings] are better, and the best is three, and there is nothing beyond that.

Ibn al-Mubārak said: "I do not feel safe that one who exceeds three [washings] in ablution has sinned."

Aḥmad and Isḥāq said: "None exceeds three [washings] except a man afflicted [with a condition requiring it]."

35 – Chapter: What has been reported concerning ablution once, twice, and three times

45 – Ismāʿīl ibn Mūsā al-Fazārī narrated to us, he said: Sharīk narrated to us, from Thābit ibn Abī Ṣafiyyah, who said: I said to Abū Jaʿfar:

"Did Jābir narrate to you that the Prophet, peace and blessings be upon him, performed ablution once [for each limb], twice [for each limb], and three times [for each limb]?" He said: "Yes."

Waki' narrated this hadith from Thabit ibn Abi Safiyyah, who said: I said to Abu Ja'far: Did Jabir tell you that the Prophet, peace and blessings be upon him, performed ablution once each? He said: Yes.

46 - Hannad and Qutaybah narrated this to us, they said: Waki' narrated to us, from Thabit(1).
This is more authentic than the hadith of Sharik, because it has been narrated through more than one chain from Thabit similar to the narration of Waki', and Sharik makes many errors.
Thabit ibn Abi Safiyyah: he is Abu Hamzah al-Thumali.

36 - Chapter: On one who performs part of his ablution twice and part of it three times

47 - Ibn Abi 'Umar narrated to us, he said: Sufyan ibn 'Uyaynah narrated to us, from 'Amr ibn Yahya, from his father, from 'Abdullah ibn Zayd: That the Prophet, peace and blessings be upon him, performed ablution, washing his face three times, washing his hands twice, wiping his head, and washing his feet(2).

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= Muhammad al-Baqir ibn 'Ali ibn al-Husayn. It is in the author's "Al-'Ilal al-Kabir" 1/123.
Al-Daraqutni also narrated it 1/81 from Muhammad ibn al-Qasim ibn Zakariyya, from Isma'il ibn Musa al-Fazari - who is the son of the daughter of al-Suddi - with this chain.
Ibn Abi Shaybah narrated it 1/9-10, and Ibn Majah (410) via two chains from Sharik, with it, and Ibn Abi Shaybah did not mention in his hadith the twice and three times.
The hadiths in the three preceding chapters suffice in place of this hadith of Jabir.

(1) Its chain is weak, and see what precedes it.
(2) After this in the printed edition came the word: "twice," but it was not found in any of the manuscripts.

This is a good and authentic hadith. It has been mentioned in more than one hadith that the Prophet, peace and blessings be upon him, performed some parts of his ablution once, and some parts three times. Some scholars permitted this: they saw no harm in a man performing some parts of his ablution three times, some parts twice, and some parts once.

37 - Chapter on how the ablution of the Prophet, peace and blessings be upon him, was performed

48 - Qutaybah and Hannad narrated to us, they said: Abu al-Ahwas narrated to us, from Abu Ishaq, from Abu Hayyah, who said:
I saw Ali perform ablution. He washed his hands until he cleaned them thoroughly, then he rinsed his mouth three times, and sniffed water into his nose three times, and washed his face three times, and his forearms three times, and wiped his head once, then he washed his feet up to the ankles. Then he stood up and took the leftover [water]...

his purification water, and he drank it while standing. Then he said: “I wanted to show you how the purification of the Messenger of Allah, peace and blessings be upon him, was.”

In this chapter, there is also [a narration] from ʿUthmān, ʿAbdullāh ibn Zayd, Ibn ʿAbbās, ʿAbdullāh ibn ʿAmr, ʿĀʾishah, al-Rubayyiʿ, and ʿAbdullāh ibn Unays.

49 — Qutaybah and Hannād narrated to us, both saying: Abū al-Aḥwaṣ narrated to us, from Abū Isḥāq, from ʿAbd Khayr.

He mentioned from ʿAlī something similar to the ḥadīth of Abū Ḥayyah, except that ʿAbd Khayr said: “When he finished his purification, he took from the remainder of his purification water with his palm and drank it.”

The ḥadīth of ʿAlī was narrated by Abū Isḥāq al-Hamdānī, from Abū Ḥayyah, ʿAbd Khayr, and al-Ḥārith, from ʿAlī.

And Zāʾidah ibn Qudāmah and others have narrated it, from Khālid ibn ʿAlqamah, from ʿAbd Khayr, from ʿAlī — the ḥadīth of the ablution in its entirety.

This ḥadīth is ḥasan ṣaḥīḥ.