Benefits of the Hadith (Begin with what Allah began with).
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The Shaykh : It is derived from this hadith: giving precedence to what Allah the Mighty and Majestic has given precedence to, even in dhikr (remembrance of Allah), whether you cite as evidence His saying: or His saying: .
And among the benefits of this hadith: applying the generality, or more accurately: considering the generality rather than the specificity of the cause, due to His saying:Sahih Muslim 1218a This is general, even though the specific case in which the Messenger (peace and blessings be upon him) spoke was particular, but the consideration is based on the generality of the wording.
And among the benefits of the hadith: paying attention to reflecting on the Qur'an and giving precedence to what is placed first and delaying what is placed last. By this, we know that the Muhajireen are superior to the Ansar, because Allah said: From where?
[At-Tawbah 9:100], so the Muhajireen are superior to the Ansar because Allah gave them precedence, and because the Muhajireen (may Allah be pleased with them) combined migration and support. They supported the Prophet (peace and blessings be upon him) without doubt, and they migrated from their homes to the Messenger of Allah (peace and blessings be upon him).
It is derived from this hadith: the obligation of sequence between the limbs. The obligation of sequence is due to his saying:Sahih Muslim 1218a or: Sunan an-Nasa'i 2962Sahih (Darussalam) So we wash the face first, then the hands, then we wipe the head, then we wash the feet, and this is clear.
The scholars (may Allah have mercy on them) derived the evidence for sequence from another aspect of the same verse: that is, Allah the Glorified and Exalted placed the wiped part, which is the head, between the washed parts. The rhetorical rule requires that a type be mentioned part by part, so the washed part alone and the wiped part alone. When Allah placed the wiped part between the washed parts, it became known that sequence is necessary; otherwise, the washed parts would have been mentioned alone and the wiped part alone. But when He placed the wiped part between the washed parts, it became known that sequence is necessary, and it is so.
If a person performs wudu' upside down, is his wudu' valid?
It is not valid, except for the face?
No, look: if his intention is to play around, then it is not valid from him, not even the face. And if he is ignorant or thinks that there is no harm in it, meaning he knows the sequence but thinks that there is no harm in violating it, then we say to him: what is valid from him?
The face, and it is considered first.
Begin
أبدأBegin
ابدؤواAnd among the benefits of this hadith: applying the generality, or more accurately: considering the generality rather than the specificity of the cause, due to His saying:
I begin with what Allah (has commanded me) to begin
أبدأ بما بدأ الله بهAnd among the benefits of the hadith: paying attention to reflecting on the Qur'an and giving precedence to what is placed first and delaying what is placed last. By this, we know that the Muhajireen are superior to the Ansar, because Allah said:
and the foremost, the first
والسابقون الأولونamong the Muhajireen and the Ansar
من المهاجرين والأنصارIt is derived from this hadith: the obligation of sequence between the limbs. The obligation of sequence is due to his saying:
I begin with what Allah (has commanded me) to begin
أبدأ بما بدأ الله بهWe will start with that with which Allah started.
ابدؤوا بما بدأ الله بهThe scholars (may Allah have mercy on them) derived the evidence for sequence from another aspect of the same verse: that is, Allah the Glorified and Exalted placed the wiped part, which is the head, between the washed parts. The rhetorical rule requires that a type be mentioned part by part, so the washed part alone and the wiped part alone. When Allah placed the wiped part between the washed parts, it became known that sequence is necessary; otherwise, the washed parts would have been mentioned alone and the wiped part alone. But when He placed the wiped part between the washed parts, it became known that sequence is necessary, and it is so.
If a person performs wudu' upside down, is his wudu' valid?
It is not valid, except for the face?
No, look: if his intention is to play around, then it is not valid from him, not even the face. And if he is ignorant or thinks that there is no harm in it, meaning he knows the sequence but thinks that there is no harm in violating it, then we say to him: what is valid from him?
The face, and it is considered first.