whereas Ibn ‘Abbās would enter the bathhouse (1). Ibn ‘Umar (2) would perform dry ablution with two strikes: one for the face and another for his hands and arms up to the elbows. He would not limit it to a single strike or to wiping only the hands (3). Ibn ‘Abbās (4) disagreed with him, saying: “Dry ablution consists of one strike (5) for the face and hands (6).” Ibn ‘Umar would perform ablution after kissing his wife and would issue rulings to that effect (7). When he kissed his child, he would rinse his mouth and then pray (8), whereas Ibn ‘Abbās would say: “It makes no difference to me whether I kiss her or smell a fragrant plant (9).”
Ibn ‘Umar would instruct anyone who remembered during a prayer that he still owed another prayer to finish the prayer he was performing, then offer the prayer he had remembered, and then repeat the prayer he had been performing (10). Abū Ya‘lā al-Mawsilī related a report attributed to the Prophet on this matter in his “Musnad” (11), but the correct view is that it is traced back only
(1) Recorded by Ibn Abī Shayba (1175).
(2) That is, Ibn ‘Umar. “Ibn ‘Umar” was added in the printed edition but is absent from the original manuscripts.
(3) Recorded by Ibn Abī Shayba (1685).
(4) ع reads “Ibn ‘Umar”; this is a textual corruption.
(5) “Darba (a strike)” is absent from ج and ع.
(6) Al-Tirmidhī (144) attributed it to Ibn ‘Abbās, may Allah be pleased with them both. ‘Abd al-Razzāq (825) also related that he said: “Dry ablution is for the face and hands.”
(7) Recorded by ‘Abd al-Razzāq (496, 497) and Ibn Abī Shayba (495).
(8) Recorded by Ibn Abī Shayba (505, 506, 507). ‘Abd al-Razzāq’s version (498), however, mentions masmasa (light mouth-rinsing), spelled with the undotted letter sād. Ma‘mar said: “It is less thorough than madmada (rinsing the mouth)…”
(9) Recorded by ‘Abd al-Razzāq (505, 507).
(10) Recorded by Mālik (467).
(11) As cited in al-Matālib al-‘Āliya (445) and Ithāf al-Khīra (1418). Also recorded by al-Dāraqutnī (1560), al-Tabarānī in al-Awsat (5132), and al-Bayhaqī (2/221). Accounts differ as to whether it is marfū‘ (attributed to the Prophet) or mawqūf (attributed only to a Companion). The correct view is that it is mawqūf; al-Tarjumānī, Abū Ya‘lā’s teacher, mistakenly attributed it to the Prophet. See Ibn Abī Hātim’s al-‘Ilal (2/172), al-Dāraqutnī’s al-‘Ilal (13/24) and al-Sunan (1560), and al-Bayhaqī’s al-Sunan al-Kubrā (2/221).