Abu Dawud

Benefits and Issues:
Performing khilal (passing fingers through) of the beard during ablution (wudu) is an emphasized Sunnah. However, during the ritual bath (ghusl) after major impurity (janabah), it is necessary to wash it, because the state of janabah exists beneath every single hair.

Hadith Commentary:
1.
Imam Tirmidhi rahimahullah has also narrated this report, in which there is an addition that the Prophet sallallahu alayhi wa sallam would perform ablution (wudu) for prayer whether he was already in a state of ablution or not; he would always perform fresh ablution for prayer.
(Sunan al-Tirmidhi, al-Taharah, Hadith: 58)
From this narration, it is understood that it was the noble habit of the Messenger of Allah sallallahu alayhi wa sallam to perform a new ablution for every prayer.
Then this was abrogated, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam used to be committed to performing fresh ablution at the time of every prayer, even if he was already in a state of ablution.
When this became burdensome for him, instead, he was commanded to use the tooth-stick (miswak) for every prayer.
(Sunan Abi Dawud, al-Taharah, Hadith: 48)
In another hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed prayers at the time of the Conquest of Makkah with a single ablution, so Umar radi Allahu anhu inquired about this, and he replied:
“I did this deliberately.”
(Sahih Muslim, al-Taharah, Hadith: 642 (277))
From the hadith of Suwayd ibn Nu’man radi Allahu anhu (which is coming ahead),
it is understood that the obligation of fresh ablution for prayer was lifted at the time of Khaybar, and the Conquest of Makkah occurred after that. It is possible that even after the obligation was lifted, the Prophet sallallahu alayhi wa sallam would perform a new ablution for every prayer for the sake of blessing and virtue, which Umar radi Allahu anhu was not aware of, because his question indicates that he did not know about this.
It should be clear that the requirement of a new ablution for every prayer was only for the Messenger of Allah sallallahu alayhi wa sallam; this was not an obligation for the members of the Ummah.
As is understood from the answer of Anas radi Allahu anhu.
In one narration, the answer of Anas radi Allahu anhu is transmitted in these words: “We would perform all prayers with a single ablution.”
(Sunan Ibn Majah, al-Taharah, Hadith 509)
Performing ablution upon ablution is a recommended act, because it is “light upon light.”
However, the scholars of the Hanafi school have stipulated, for the recommendation of a new ablution, the condition of a change of gathering or the interposition of an act of worship between two ablutions.
Also, in ablution upon ablution, according to the practice of some of the Salaf, an incomplete ablution is also included.
As is mentioned in the narrations regarding Ali radi Allahu anhu, that he wiped his hand over his face, arms, head, and feet, and said: “This is ablution without the occurrence of impurity (hadath).”
(Sunan al-Nasa’i, al-Taharah, Hadith: 130)
Note:
Amin Islahi, by adopting a path above and beyond the methodology of the hadith scholars for the contemplation of hadith, has strengthened the hands of the deniers of hadith.
Under the guise of this self-invented contemplation, he has mocked the hadiths and paved the way for doubts and suspicions regarding them, and he never lets go of any opportunity for this.
A glimpse of the contemplation he has done on the aforementioned hadith is presented here:
“This statement that the Prophet sallallahu alayhi wa sallam would perform a new ablution for every prayer cannot be said by Anas radi Allahu anhu, because he used to assist the Prophet sallallahu alayhi wa sallam in performing ablution; who could be more aware of the Prophet’s practices than him? And this narration is transmitted through so many routes that the Prophet sallallahu alayhi wa sallam performed multiple prayers with a single ablution.
On the day of the Conquest of Makkah, it is well-known that he performed several prayers with one ablution.
Most likely, what happened is that Anas radi Allahu anhu narrated in such words from which generality is derived, but specificity can be understood from it.
That is, there could be such phrases from which it is understood that the general practice of the Prophet sallallahu alayhi wa sallam was to perform a new ablution for every prayer, and this narration is authentic, but to deduce from this that a new ablution should be performed for every prayer even if one is already in a state of ablution is an incorrect inference, because it is clear that in transmitting the statement of Anas radi Allahu anhu, some carelessness has occurred.”
(Tadabbur Hadith: 306/1)
From every word of this statement of Islahi Sahib, poisonous drops of skepticism regarding the hadiths of Bukhari rahimahullah are dripping. In the book named Tadabbur Hadith, this style has been adopted repeatedly, whereas regarding the Messenger of Allah sallallahu alayhi wa sallam, the statements of numerous noble Companions radi Allahu anhum ajma’in are present that he was previously committed to performing a new ablution for every prayer, even if he was already in a state of ablution. But for those whose nature is crooked, such proofs are of no benefit before them.

Commentary:
Although this narration is weak in its chain of transmission, there is no doubt regarding the recommendation (mustahabb) of performing ablution (wudu) after one's ablution is nullified, and of remaining in a state of ablution at all times.