It is among Allah's blessings upon me that the Messenger of Allah ﷺ passed away in my house, on my day, between my chest and my throat, and that Allah joined his saliva with mine at the moment of his death.Abdul-Rahman entered carrying a tooth-stick while I was supporting the Messenger of Allah ﷺ. I saw him looking at it, and I knew he loved the tooth-stick, so I asked, "Shall I take it for you?"He nodded yes. I took it, but it was too stiff for him, so I said, "Shall I soften it for you?"He nodded yes. I softened it, and he ran it over his teeth. Before him was a small leather vessel, or a container, Umar was uncertain which, with water in it. He began dipping his hands into the water and wiping his face with them, saying, "There is no god but Allah. Indeed, death has its agonies."Then he raised his hand and began saying, "With the highest companions," until he passed away and his hand fell.
حدثني محمد بن عبيد حدثنا عيسى بن يونس عن عمر بن سعيد قال أخبرني ابن أبي مليكة أن أبا عمرو ذكوان مولى عائشة أخبره أن
إن من نعم الله علي أن رسول الله ﷺ توفي في بيتي وفي يومي وبين سحري ونحري وأن الله جمع بين ريقي وريقه عند موته دخل علي عبد الرحمن وبيده السواك وأنا مسندة رسول الله ﷺ فرأيته ينظر إليه وعرفت أنه يحب السواك فقلت آخذه لك فأشار برأسه أن نعم فتناولته فاشتد عليه وقلت ألينه لك فأشار برأسه أن نعم فلينته فأمره وبين يديه ركوة أو علبة يشك عمر فيها ماء فجعل يدخل يديه في الماء فيمسح بهما وجهه يقول لا إله إلا الله إن للموت سكرات ثم نصب يده فجعل يقول في الرفيق الأعلى حتى قبض ومالت يده
Bukhari alone narrated the hadith of Ayub and Nafi bin Umar, from Ibn Abu Mulayka, from Ayesha, who said that the Prophet, peace and blessings be upon him, died between her chest and her chin, on her day and in her presence, and that his saliva was joined with hers, the story of the tooth stick.He also narrated it through the hadith of Yahya, from Umar bin Saeed, from Ibn Abu Mulayka, from Zakwan, from Ayesha, in the same manner.Muslim did not narrate it.
Al-Hafiz said in Al-Fath, regarding his statement "from Ibn Abu Mulayka, that Zakwan informed him, that Ayesha," a hadith will come from the route of Ibn Abu Mulayka from Ayesha without an intermediary. However, each of the two routes contains something not found in the other, so it appears that both routes are preserved.
I say, since it is established that Ibn Abu Mulayka heard directly from Ayesha, and he explicitly stated that he heard it in this hadith as mentioned by Hafiz, it should be understood that he heard it from Zakwan Abu Amr and then also heard it from Ayesha, or that the two of them heard it together from Ayesha, with Zakwan confirming it for him. In this way, each of the two paths would be preserved, as Hafiz stated. And Allah knows best.