How to reconcile the hadith of Aisha: (The Messenger of Allah (peace and blessings be upon him) used to remember Allah in all his states) with what is reported from the Prophet (peace be upon him)

The questioner: Regarding an issue that confused me, and it seems... there is a difficulty for me. It is reported that the Prophet (peace and blessings be upon him), when one of the Companions greeted him, disliked returning the greeting until he performed ablution, and he said ...

The Shaykh : ...

The questioner: The second difficulty that confused me is the hadith of Aisha that the Prophet (peace and blessings be upon him): "He would not sleep except while reciting such and such, the known portion, reciting such and such... from the Qur'an"; whereas he, and sometimes he would sleep on his side and perform ablution.

The Shaykh: This hadith... is the confusing one.

The questioner : ...

The Shaykh: "He used to remember Allah in all his states," this is what conflicts with the first hadith, not the issue of recitation, because this... because it is not befitting for a student of knowledge, let alone a scholar, to take the legal ruling from a single hadith; rather, he takes the ruling from the collection of hadiths reported in the chapter - and peace, mercy, and blessings of Allah be upon you - ...so the first hadith is explicit in indicating the dislike of returning the greeting without ablution, returning the greeting meaning that I mention the name of Allah, peace, in "peace be upon you"... So if a person stops at this hadith, the matter is indeed confusing for him, because we may find it burdensome for one of us to get up to perform ablution to recite the Qur'an while he is in his home, in his residence, in his neighborhood, let alone when he is on the road. But when we keep in mind the hadith of Aisha: "That he (may Allah's prayer and blessings be upon him) used to remember Allah in all his states," you take from it the permissibility of dhikr, and you take from that [the other hadith] the dislike of dhikr without purity. So the dislike here is a dislike of deprecation (tanzihiyyah) to the extent of the action of the Messenger (peace and blessings be upon him) in remembering Allah (Mighty and Majestic) without purity. Reconciling the two hadiths gives me the conclusion that it is permissible with dislike, excuse me.