Al-Bukhārī also cited a single hadith from him, but only alongside another narrator, through Ghundar.
I think he reached the age of ninety and lived on until around 250 AH.
ʿAbd al-Ḥāfiẓ in Nablus and Yūsuf ibn Aḥmad in Damascus related to us, saying:
Mūsā ibn ʿAbd al-Qādir told us, Saʿīd ibn al-Bannāʾ told us, ʿAlī ibn al-Busrī told us, Abū Ṭāhir al-Mukhalliṣ told us, Yaḥyā ibn Muḥammad told us, Muḥammad ibn Ziyād al-Ziyādī told us, Ḥammād ibn Zayd told us, from ʿĀṣim, from Zir, from Ṣafwān ibn ʿAssāl al-Murādī, who said:
“When we were on a journey, or when we were travelling, we would not remove our leather socks for three days except in the case of major ritual impurity—meaning, while we were with the Messenger of Allah, may Allah bless him and grant him peace—but we did remove them after defecation or urination.” (1)
60 – Mushkadanah ʿAbd Allah ibn ʿUmar ibn Muḥammad al-Qurashī (2) * (M, D)
The ḥadith scholar, Imām, and trustworthy authority, Abū ʿAbd al-Raḥmān ʿAbd Allah ibn ʿUmar ibn Muḥammad ibn Abān ibn Ṣāliḥ ibn ʿUmayr al-Qurashī, the Umayyad, a client of ʿUthmān (Allah be pleased with him).
(1) Its chain of transmission is sound (hasan). It was also recorded by al-Tirmidhi, no. 96, in the Book of Purification, chapter “Wiping over leather socks for the traveller and the resident,” who judged it “hasan sahih.” Ahmad transmitted it, 4/239, and Ibn Hibban declared it authentic, no. 186.
As for the phrase: “but from excrement or urine,” al-Khattabi explains that the particle lakin (“but”) is used here for correction after a previous negation and exception. The wording is: “We did not remove our leather socks except because of janaba (major ritual impurity),” then he continues: “but from urine or excrement,” introducing lakin to make clear that the concession applies only to this type of minor impurity, not to janaba. Thus, when a traveller who is wiping over his socks becomes junub, he must remove the socks and wash his feet along with the rest of the body. It is analogous to saying: “Zayd did not come to me, but ‘Amr did,” or: “I have not seen Zayd, but Khalid.”
(2) The vocalization of this term was given on p. 124 and will be repeated by the author later on.
(*) Al-Bukhari, al-Tarikh al-kabir, 5/145-146; idem, al-Tarikh al-saghir, 2/371 and 2/159; Ibn Hibban, al-Du‘afa’, 214-215; Ibn Abi Hatim, al-Jarh wa-l-ta‘dil, 5/110-111; Ibn Abi Ya‘la, Tabaqat al-Hanabila, 1/189; al-Mizzi, Tahdhib al-kamal, fol. 715; al-Dhahabi, Mizan al-i‘tidal, 2/466; idem, al-‘Ibar, 1/430; Ibn Hajar, Tadhhib al-tahdhib, 2/169; idem, Tahdhib al-tahdhib, 5/332-333; al-Kawakibi, Khulasat tadhhib al-kamal, 207-208; Ibn al-‘Imad, Shadharat al-dhahab, 2/92.