(1) A *hasan* (good) hadith narrated by Alī ibn Abī Tālib. It was recorded by Abū Dāwūd in *The Book of Purification*, chapter “The Obligation of Ablution” (no. 61); by al-Tirmidhī in *The Book of Purification*, chapter “Reports That the Key to Prayer Is Purification” (no. 3); and by Ibn Mājah in *The Book of Purification and Its Sunnas*, chapter “The Key to Prayer Is Purification” (no. 275). The hadith was authenticated by the editor of *Jāmi al-Usūl* (5/429). Al-Albānī said of it in *Sahīh Sunan Abī Dāwūd* (1/15): “*Hasan sahīh*.” End quote. (2) An authentic hadith. Its sources were cited previously. (3) An authentic hadith. Its sources were cited previously. (4) This is the same reasoning employed by Imam al-Bukhārī. In *The Book of Funerals*, chapter “The Sunnah of the Funeral Prayer,” he stated: “The Prophet—peace and blessings be upon him—said: ‘Whoever performs the funeral prayer,’ and he said: ‘Pray over your companion,’ and: ‘Pray over the Negus.’ He called it a prayer, although it contains neither bowing nor prostration, and no one speaks during it. It contains the *takbīr* and the *taslīm*. Ibn Umar would perform it only in a state of ritual purity, would not perform it at sunrise or sunset, and would raise his hands…” See *Fath al-Bārī* (3/189). I say: By stating, “It contains the *takbīr* and the *taslīm*,” al-Bukhārī was alluding to the hadith: “The key to prayer is purification; its opening is the *takbīr*, and its conclusion is the *taslīm*.” This indicates that anything whose opening is the *takbīr* and whose conclusion is the *taslīm* has purification as its key. Ibn Rushayd overlooked this point and consequently raised a forceful objection to al-Bukhārī. His objection would have been compelling had he not missed this inference contained in al-Bukhārī’s own words. May Allah have mercy upon them all and forgive us and them. Ibn Rushayd’s remarks are quoted in *Fath al-Bārī* (3/192).