Continuation of the benefits of the hadith: (until you are at rest while standing). And similarly in the hadith of Rafi'ah ibn Rafi' from Ahmad and Ibn Hibban: (until you are at rest while standing) ...

The Shaykh : In this narration, the hadith of Rafi'ah has benefits: among them is that what the Prophet (peace and blessings be upon him) mentioned is that by which the prayer is completed, and its completion here encompasses both the obligatory and the recommended, as will become clear.
And among its benefits is that wudu' is a condition for the validity of the prayer and must precede it.
And among them is the obligation of sequence in wudu', based on his saying: What is it?
The student: As Allah has commanded.

The Shaykh : As Allah has commanded. And among them is that if one wipes what is to be washed and washes what is to be wiped, it is not permissible. What is what is to be wiped?
The student: The head.

The Shaykh : The head, and what is to be washed?
The student: The rest.

The Shaykh : The rest, because his saying: is a command to wash the face, the hands, and the feet, and a command to wipe the head. So if one wipes what is to be washed and washes what is to be wiped, it would not be valid because he did not perform wudu' as Allah has commanded. And based on the saying of the Prophet (peace and blessings be upon him and his family): meaning it is returned to its owner. As for if one wipes what is to be washed, there is no doubt that his wudu' is not valid because wiping is less than washing, and it is not possible for the lesser to suffice in place of the greater. But if one washes what is to be wiped, washing is more complete. So it is said in answering this: washing is more complete, but the Shari'ah is more complete, so one must embrace the Shari'ah. And Allah Mighty and Majestic says: If someone says that the obligation of wiping the head is a dispensation, because if the people were commanded to wash their heads in wudu', it would be difficult for them. In the days of winter, the difficulty is what? It is apparent, because the hair will hold water, trapping it, and there is danger to the person. In other than the days of winter, there is harm, which is the seepage of water from the hair to the body and clothes, and the person is harmed by that.
So if someone says that wiping the head instead of washing it is from the category of dispensation, and if a person does what is greater than the dispensation, it is valid, just as if a person fasts while traveling, he has that right. The answer to this is that we say this dispensation is in complete accordance with the spirit of the Islamic Shari'ah, which is facilitation. So this man has contradicted it, not from the aspect of the wording , nor from the aspect of the spirit of the Islamic religion, which is easing and facilitating. As for fasting, if it had not been established that the Prophet (peace and blessings be upon him and his family) used to fast while traveling, we would have said that whoever fasts while traveling, his fast is not valid, as the Zahiris said. Abu Muhammad 'Ali ibn Hazm says: If he fasts while traveling, his fast is not valid; he must make it up. But this opinion is returned to its proponent because the Prophet (peace and blessings be upon him) used to fast while traveling, and there is no doubt in this.
Now, if someone says: If he washed and wiped, meaning he poured water on his head and then wiped it as is customary, is it permissible or not? Then we say the disagreement now is in the manner. It is considered wiping, but it is a wiping with excess. There is disagreement in this issue among the scholars. Some said that if one washes instead of wiping, it is not valid. And some say that if he passes his hand over his head, it is valid and is considered what?
The student: Wiping.

The Shaykh : And if someone says that it is not valid, even if he wiped, it has a basis due to the contradiction
And among the benefits of this hadith is that the Prophet (peace and blessings be upon him) guided the Ummah to perform the commands of Allah, based on his saying: This point is very important: that a person performs the act of worship in obedience to the command of Allah. Many of us do it only as an obligatory act of worship, and do not feel when performing it that they are obeying Allah Mighty and Majestic. And this is often missed by us, and we are deprived of much good by this missing. When you perform wudu', intend that you are obeying the command of Allah Mighty and Majestic when He said: so that sincerity, submission, and humility are completed for you. Also, you observe another thing, which is following the Messenger (peace and blessings be upon him and his family) and emulating him, so that following is completed for you along with sincerity.
A third thing is calculating the reward, because when a person performs wudu', the sins of his limbs go out with the last drop of water. And it is very important for a person to intend to calculate the reward. For this reason, the Prophet (peace and blessings be upon him and his family) said: What is it?
The student: In faith and calculating the reward.

The Shaykh : Pay attention to this: that you are calculating the reward from Allah Mighty and Majestic. And this leads to loving Allah Mighty and Majestic, where you were hoping for this reward. And how much of these matters we miss. So we ask Allah to awaken us and you.
And among the benefits of this hadith is that it is necessary to say the takbir, and this preceded in the narration of Abu Hurayrah.
And among the benefits of this hadith is that it is recommended that we precede the recitation with praise and thanks to Allah, based on his saying: Is there praise and thanks? Yes, , he praises Allah and gives thanks to Him. We said this is the opening supplication, for it contains praise and thanks. So does this indicate that it is stronger to open with "Subhanaka Allahumma wa bihamdika" or what? Ibn al-Qayyim (may Allah have mercy on him) chose that it is stronger and said that opening with "Subhanaka Allahumma wa bihamdika" is stronger than opening with "Allahumma ba'id bayni wa bayna khataya". He mentioned about ten aspects indicating the strength of this, which he mentioned in: "Zad al-Ma'ad". But this is not accepted, because the hadith "Allahumma ba'id" is much more authentic than this. The two Shaykhs and others have narrated both. The stronger of these is that we act with this at times and that at times. So at times we say in the opening of the prayer after the takbir of intention: and at other times we say:
So if someone says: Is it not possible to combine them? The answer is no, we do not combine them, because when Abu Hurayrah asked the Prophet (peace and blessings be upon him and his family) what to say between the takbir and the recitation, he said: I say to the end. If he were saying , he would have mentioned it. And the rest, if Allah wills, in the next lesson, so that we do not wrong al-Muwaffaq (may Allah have mercy on him). Yes.

The questioner : Shaykh, may Allah bless you.