Ibn Khuzaymah

1:
That is, the mursal narration of Abdur Rahman ibn Mahdi and others, in which there is no mention of the intermediary of Sulaiman ibn Buraidah’s father, is more authentic than the musnad narration of Waki‘, in which the intermediary of Sulaiman ibn Buraidah’s father is mentioned, because its narrators are more numerous.
However, the narration of Abdur Rahman ibn Mahdi through the route of ‘Alqamah is marfu‘ and connected (muttasil) (which is the first chain of the author), and regarding its being connected, there is no disagreement among the students of Sufyan, as there is in the route of Muharib.
“Understand this well (fafham).”

Explanation:
So that no one assumes that multiple prayers cannot be performed with a single ablution (wudu).

Hadith Commentary:
Vocabulary of the Hadith:

(1)
Huraqat:
According to some, it is the name of a settlement in the region of Juhaynah.
And according to others, it is a branch or clan of the tribe of Juhaynah.

(2)
Fitnah:
Trial,
Test,
The intended meaning is that there should no longer remain the power to turn someone away from the religion.

(3)
Fa-sabbahna al-Huraqat:
If it is the name of a place, it means they arrived there in the morning.
If it is a clan, it means they launched an attack early in the morning.

(4)
Dhu al-Butayn:
With a fathah on the letter "ba", it is the diminutive form of "batn" (belly),
One with a large belly,
It is said that the belly of Usamah radi Allahu anhu was prominent.

Benefits and Issues:
(1)
If, on the battlefield, a disbeliever recites the kalimah (testification of faith), he will be considered a Muslim,
Because we are bound by what is apparent,
We have no access to what is in anyone’s heart,
Therefore, it is not permissible to kill him on the pretext that he recited the kalimah only to save his life.

(2)
Usamah radi Allahu anhu killed a disbeliever despite his recitation of the kalimah,
But the Prophet sallallahu alayhi wa sallam did not prescribe retribution (qisas),
Nor did he impose a religious penalty or expiation (kaffarah),
He only expressed anger,
Because of which Usamah radi Allahu anhu felt the wish in his heart that, "If only I had become Muslim today, so that the sin of this crime would be forgiven."
This wish in the heart of Usamah radi Allahu anhu was an expression of regret and remorse,
It was not meant that he wished he had not been Muslim before today.
Usamah radi Allahu anhu was not aware of the principle that we are bound by what is apparent,
And the inner reality is entrusted to Allah,
Therefore, he understood from the outward situation that the man had recited the kalimah out of fear,
And thus considered it permissible to shed his blood,
For this reason, he was not punished.

(3)
Sa’d radi Allahu anhu and Usamah radi Allahu anhu,
During the battles between Ali radi Allahu anhu and Mu’awiyah radi Allahu anhu, kept themselves apart—they considered the mutual fighting among Muslims to be a cause of fitnah (discord),
Therefore, they were not willing to participate.

133. Commentary: "You did not use to do this before." Hazrat Umar radi Allahu anhu said this considering the general habit or according to his knowledge; otherwise, it is established from you (the Prophet sallallahu alayhi wa sallam) even before the conquest of Makkah on some occasions, for example: on the occasion of Khaybar when sattu (parched barley) was presented to you. See: [صحیح البخاري ، الوضوء ، حدیث : 209]

Benefits:

Wiping over the socks (khuffayn) is permissible. It is permissible to perform multiple obligatory and supererogatory prayers with a single ablution (wudu) as long as a person does not lose his state of ablution. This permissibility is transmitted from the majority of scholars, whereas Abu Ja‘far al-Tabari and Abu’l-Hasan ibn Battal have transmitted from a group of scholars that they consider ablution obligatory for every prayer, even if the person is already in a state of ablution. Their evidence is this verse: «إِذَا قُمْتُمْ إِلَى الصَّلوة فَاغْسِلُوا وُجُوهَكُمْ» [المائدة: 6]. I (Nawawi rahimahullah) believe that this view is not authentically established from any scholar, and it is possible that what is meant is that renewing ablution at the time of every prayer is a recommended (mustahabb) act. There are several authentic hadiths supporting the majority view (that it is permissible to perform multiple prayers with one ablution), among them is the hadith of this chapter, and secondly, the narration in Sahih al-Bukhari from Anas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam performed the ‘Asr prayer, then consumed sattu (barley drink), and then performed the Maghrib prayer without renewing ablution. Similarly, there are countless narrations with this meaning and purport. In ‘Arafah, Muzdalifah, and all journeys, two prayers are combined with a single ablution, and on the day of the Battle of the Trench, the missed prayers (Zuhr, ‘Asr, Maghrib, and ‘Isha) were performed with one ablution. (All these hadiths are evidence for the permissibility of performing multiple prayers with a single ablution.) And the meaning of the noble verse is that when you are without ablution and wish to establish prayer, then perform ablution. [نووي: 176/3]

Commentary:
* The noble habit of the Prophet sallallahu alayhi wa sallam was that he would perform a new ablution (wudu) for every prayer, but on the day of the Conquest of Makkah, he performed all the prayers with a single ablution.

There can be two reasons for this:

➊ Performing a new ablution for every prayer was obligatory only for him, and not obligatory for the Ummah. Then, this obligation was abrogated on the day of the Conquest of Makkah, and performing a new ablution for every prayer remained only preferable (afdal).

➋ This action of his was recommended (mustahabb), but he abandoned it out of fear that it might be made obligatory upon the Ummah, just as he abandoned performing the Tarawih prayer in congregation. See: (Fath al-Bari: 1/412)