Narrated Abdullah bin Abdullah bin Umar: Muhammad ibn Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn Umar's performing ablution for every prayer, whether he was with or without ablution. He replied: Asma, daughter of Zayd ibn al-Khattab, reported to me that Abdullah ibn Hanzalah ibn Abu Amir narrated to her that the Messenger of Allah ﷺ was earlier commanded to perform ablution for every prayer whether or not he was with ablution. When it became a burden for him, he was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he had the strength (to perform the ablution for every prayer), he did not give up performing ablution for every prayer. Abu Dawud said: Ibrahim bin Saad narrated this tradition on the authority of Muhammad bin Ishaq, and there he mentions the name of Ubaid Allah bin Abdullah (instead of Abdullah bin Abdullah bin Umar)
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Sayyiduna Abdullah ibn Umar radi Allahu anhuma had an intense passion for following the Messenger sallallahu alayhi wa sallam and for worship. On this basis, he would regularly renew his ablution (wudu), which is a deed of great reward and virtue.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 48
Shaykh Muhammad Farooq Rafi
Benefits:
This hadith is evidence that before the Conquest of Makkah, it was obligatory upon the Prophet sallallahu alayhi wa sallam to perform a new ablution (wudu) for every prayer. Then, a concession was granted to him sallallahu alayhi wa sallam, and for the purpose of clarification, leniency was introduced in this obligation. However, even now, performing ablution for every prayer is superior and recommended (mustahabb), and whoever is able to perform a new ablution for every prayer should do so, as it is better for him. But if, despite having the ability and capacity, a person performs multiple prayers with a single ablution, then this is not a disliked (makruh) act; rather, according to the Shari‘ah, this action is also permissible and allowed.
Source: Sahih Ibn Khuzaymah: Commentary by Muhammad Farooq Rafee, Page: 15