Then I revised my assessment and said: it is a disconnected chain. Aḥmad ibn Ḥanbal stated, “The report of Nāfiʿ from ʿUmar is munqaṭiʿ (broken).”

I reply: this does not negate the soundness of the ḥadīth traced back to the Prophet that comes through Ibn ʿUmar, for the transmitter who related it as marfūʿ possessed additional knowledge, and such an addition must be accepted when the narrator is reliable—and that is the case here. ʿAbd al-Wārith in question is ʿAbd al-Wārith ibn Saʿīd ibn Dhakwān al-ʿAnbarī, and he is trustworthy, as stated in Taqrīb. Moreover, ʿUmar’s prohibition on entering through the women’s door supports the marfūʿ wording; it does not weaken it. Allah knows best.

Abū Dāwūd placed this ḥadīth under the heading, “Chapter: Women keeping apart from men in the mosques.”

Seventh: No small private doors or openings should be made into the mosque from the surrounding dwellings, because the Prophet ﷺ said, “Let no private door remain in the mosque except the door of Abū Bakr,” and in another wording, “No door [shall remain]”—both conveying the same point.

This ḥadīth is transmitted by Abū Saʿīd al-Khudrī (may Allah be pleased with him):
“The Messenger of Allah ﷺ sat on the pulpit and said, ‘A servant whom Allah allowed to choose between the bloom of this world and that which is with Him chose what is with Him.’ Abū Bakr began to weep and said, ‘May our fathers and mothers be ransomed for you!’ The narrator added: that servant was the Messenger of Allah himself.”