‘Isa (5), and Hanbal reported from him that he used to do so. This is because of the hadith we narrated, and also [what is narrated] from Ghutayf (6) al-Hudhali, who said: I saw Ibn ‘Umar one day perform wudu’ for every prayer. I said: “May God grant you success, is wudu’ for every prayer an obligation or a sunnah?” He replied: “No, if I had performed wudu’ for the morning prayer, I could have prayed all of them with it, provided I did not nullify it. But I heard the Messenger of God (may the peace and blessings of God be upon him) say: ‘Whoever performs wudu’ while already in a state of purity shall have ten good deeds [recorded for him].’ I simply desired the good deeds.” Narrated by Abu Dawud and Ibn Majah (7). ‘Ali ibn Sa‘id (8) reported from Ahmad: “There is no [added] merit in it.” However, the former [opinion] is more authentic.
Section: There is no harm in performing wudu’ in the mosque, provided one does not cause harm to anyone with his wudu’ and does not wet the place of prayer. Ibn al-Mundhir said: “All those whom we preserve [the opinions of] among the scholars of the cities have permitted this, including: Ibn ‘Umar, Ibn ‘Abbas, ‘Ata’, Tawus, Abu Bakr ibn Muhammad [ibn ‘Amr ibn Hazm] (9), Ibn Jurayj, and the generality of the scholars.” He said: “We hold the same view, except that if he wets a place where people pass through, I dislike it, unless he clears the pebbles from the gravel, as was done for ‘Ata’ and Tawus. If he performs wudu’, he then returns the pebbles over it, for then I do not dislike it.” It has been narrated from Ahmad that he dislikes it, as a means of protecting the mosque from spitting, phlegm, and whatever waste exits during wudu’.
(5) Musa ibn ‘Isa al-Jassas al-Baghdadi. He used to only narrate the issues of Abu ‘Abd Allah Ahmad ibn Hanbal, and things he heard from Abu Sulayman al-Darani regarding asceticism and piety. He possessed many issues from Imam Ahmad. Tarikh Baghdad 13/42, Tabaqat al-Hanabila 1/333, 334. (6) In Sunan Abi Dawud and Sunan Ibn Majah, it is mentioned as “Abu Ghutayf.” Ibn Hajar provided his biography in al-Kuna, saying: “Abu Ghutayf, it is said Ghutayf, and it is said Ghudayf.” Tahdhib al-Tahdhib 12/199. (7) Narrated by Abu Dawud, in: Chapter on a man renewing wudu’ without having had hadath, from the Book of Purification. Sunan Abi Dawud 1/15. And Ibn Majah, in: Chapter on performing wudu’ while in a state of purity, from the Book of Purification. Sunan Ibn Majah 1/171. (8) Abu al-Hasan ‘Ali ibn Sa‘id ibn Jarir al-Nasawi. He was of great stature and a master of hadith. He would engage in thorough debates with Imam Ahmad and narrated from him two volumes of issues. Tabaqat al-Hanabila 1/224, 225. (9) In the original it is “ibn ‘Amr wa ibn Hazm,” and in MS M it is “wa ibn ‘Amr wa ibn Hazm.” The correct reading is what we have established. He is Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm al-Ansari, the judge, who was trustworthy and narrated many hadiths; he died in the year 100 [AH], or it is said, after that. See: Tahdhib al-Tahdhib 2/38-40.
