Benefits of the Hadith (None of you performs wudu' and completes the wudu' . . . ).

The Shaykh : The hadith of 'Umar ibn al-Khattab:
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds. And may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment:
Among the benefits of the hadith of 'Umar ibn al-Khattab (may Allah be pleased with him) is the exhortation to complete the wudu', because of the virtue that follows it when the dhikr is mentioned after it, as he said: .
And among them is that Islam is a necessary condition for attaining the reward. So let us look: is this benefit clear?
It can be taken from his saying: , and the address is to the believers. If a non-believer performs the best wudu', he does not attain that, nor is it accepted from him.
And among the benefits of this hadith is the wisdom of the Shari'ah in proportionality in its legislations, in that when the apparent, physical purity is achieved, the spiritual purity is recommended. For tawhid (the oneness of Allah) is the purification of the heart from shirk (associating partners with Allah), and wudu' is the purification of the limbs from hadath (ritual impurity).
And among the benefits of the hadith is that uttering with the tongue is necessary in what is considered speech, meaning: speech requires uttering it with the tongue, as he said: , and it is not sufficient for it to pass through his heart; rather, uttering it is necessary.
And among the benefits of this hadith is the affirmation of tawhid al-uluhiyyah (oneness of worship), as he said: . Tawhid al-uluhiyyah has two aspects:
Tawhid al-uluhiyyah in terms of its connection to Allah (Mighty and Majestic), and tawhid of worship in terms of its connection to the action of the servant. For this reason, some of them refer to it as tawhid of worship, and some as tawhid al-uluhiyyah. And among the benefits of this hadith is the invalidity of all gods other than Allah, as he said: , .
And among the benefits of this hadith is the emphasis of important words in his saying: . So important things should be emphasized, either verbally or conceptually. Know that the emphasis here does not refer to the emphasis mentioned by the grammarians, for the emphasis mentioned by the grammarians is verbal and conceptual, and the conceptual has specific words such as "all," "every," and the like. But here it is conceptual emphasis by mentioning a sentence that conveys the meaning of the sentence that preceded it.
And among the benefits of this hadith is that the testimony that Muhammad is the servant of Allah and His Messenger is coupled with the testimony of tawhid. The aspect of this is that every act of worship requires sincerity and requires following the Prophet. By sincerity, the testimony that there is no god but Allah is realized, and by following, the testimony that Muhammad is the servant of Allah and His Messenger is realized.
And among the benefits of the hadith is the refutation of the extremists regarding the Prophet (peace and blessings be upon him), as he said: . The Prophet (peace and blessings be upon him) has no share in lordship; he is a servant, peace and blessings be upon him, and not a Lord.
And among the benefits of the hadith is the refutation of those who deny the message of the Prophet (peace and blessings be upon him) in his saying: What?
.
And among the benefits of the hadith is the virtue of the Prophet (peace and blessings be upon him), in that he combined the honor of worship and the honor of the message, as he said: .
And among the benefits of the hadith is the obligation to believe the Prophet (peace and blessings be upon him) in what he reported from Allah, because he is a messenger from Him. And Allah (Blessed and Exalted is He) said: . So everything he (peace and blessings be upon him) reported from Allah is truth and veracity.
And likewise, everything he reported about what occurred, meaning about events, even if they are not related to the Shari'ah, it is obligatory to believe him (peace and blessings be upon him), because he is protected from lying.
And among the benefits of the hadith is the virtue of this dhikr after wudu', but after which wudu', and is it the complete wudu'?
The complete one, as he said: .
The author (may Allah have mercy on him) mentioned a dhikr at the beginning of the wudu' and a dhikr at the end of the wudu': the dhikr at the beginning is the basmalah, and the dhikr at the end is what you have heard.
And as for during the wudu', there is no dhikr in it. And what is mentioned that each limb has a specific dhikr is not authentic. So there are no adhkar in the wudu' except the basmalah at the beginning and the tashahhud at the end.
And among the benefits of the hadith is the affirmation of Paradise and that it has gates, as he said: .
And among its benefits is that the gates of Paradise are eight. And it is established in the Noble Book that how many are the gates of the Fire?
Seven. And this points to what is established from the Prophet (peace and blessings be upon him): . For this reason, the gates of the abode of His honor are more than the gates of the abode of His punishment.
And among the benefits of this hadith is that whoever does what is mentioned, the gates of good are made easy for him, as he said: : meaning, prayer, charity, jihad, and all the gates of good are made easy for him.
And among the benefits of this hadith is the refutation of the Jabriyyah who deny the will of the servant, as he said: , and also from his saying: . So he attributed the action to the human being. And this is what the textual, rational, and real evidence indicates, and that the human being has will and desire. But we know that if a human being wills something and does it, then Allah the Exalted has willed it and decreed it. Undoubtedly, there is nothing in the dominion of Allah the Exalted that He does not will.
And among the benefits of this hadith in the narration of al-Tirmidhi is that if a human being does what is a cause for purity and repentance, he does not rely on it and become proud of his work, but he asks Allah for acceptance, as he said: .
And among the benefits of the noble hadith is that repentance is a high station. The believer should ask his Lord for it, as he said: . So what is repentance?
Repentance means: returning. And it is returning from the disobedience of Allah to His obedience. And it has five conditions:
The first: Sincerity.
And the second: Regret for what he did of disobedience.
And the third: Abandoning it.
The fourth is the resolve not to return to it.
And the fifth: That it be in the time in which repentance is accepted, and that is before the arrival of the term (death) and before the sun rises from the west.
So these are five conditions that are necessary in repentance, otherwise it is not accepted.
And is it a condition that he repent from the other sins?
In this, there are two opinions among the scholars:
One opinion: That repentance from a sin is not valid with persisting in another. And the correct view is that repentance from a sin is valid with persisting in another.
And some of them distinguished and said: If the other is of the same kind as what he repented from, then it is accepted. And if it is not of its kind, then it is not accepted, meaning repentance is not accepted. And the correct view is that repentance is accepted absolutely.
So if a person repents from zina (unlawful sexual intercourse), his repentance is accepted even if he is persisting in looking at women. And if he repents from theft, his repentance is accepted even if he is eating the wealth of people by right from one side, and deception and lying and the like.
But the deserving of absolute repentance does not occur except by repenting from all sins.
And among the benefits of the hadith also is that purification is a high station. It befits the Muslim, or it is fitting for the Muslim to ask his Lord for it, as he said: .
And among its benefits in this last supplication is the combining of the purity of the apparent and the purity of the inner. The purity of the inner, O servant of Allah, from where? In which sentence?
The student: In his saying, it is taken from the hadith.

The Shaykh : Which sentence?
The student: .

The Shaykh : Yes, and the gate of the apparent is: .
This is what Allah opened for us in this hadith, so we move to the chapter on wiping over leather socks.