Key to the Inner Secrets – Lesson Three

A Summary of Lesson Three of Sayyidi Habib Umar bin Hafiz’s commentary on “Miftah al-Sarair” (“Key to the Inner Secrets”) by his ancestor, Shaykh Abu Bakr bin Salim. The book contains essential advice for every seeker.

 

Abandoning Love of the Dunya

Shaykh Abu Bakr bin Salim (may Allah have mercy upon him and benefit us by him) says:

“My brother, you must abandon the dunya inwardly and outwardly.”

To abandon the dunya outwardly is to avoid that which is dubious and disliked and to spend what wealth you have in the best way

To abandon it inwardly is for your heart not to incline towards it, love it or venerate it. You are not happy if you gain something worldly and you are not sad if you lose something worldly. Your heart should be focused upon Allah and that which draws you closer to Him and pleases Him.

It has been narrated that “Love of the dunya is the head of every bad deed.”  All types of bad deeds are the result of the heart being attached to the dunya. The one who abandons it for Allah’s sake has cut off the head of wrongdoing and when you cut the head off something, it dies.

“Love of dunya and love of Allah cannot be united in a person’s heart just like fire and water cannot be united in one vessel.”

We must spend our lives nourishing our love for Allah until Allah and His Messenger ﷺ are more beloved to us than anything else. This is achieved by protecting our hearts from anything which contradicts that love. Firstly we reject disbelief and disobedience and then disliked and dubious things. Then we do not seek that which is in excess of our needs and we do not envy those who possess worldly things. If our hearts are free from these things then they are ready to receive the love of Allah.

When people complained about how expensive certain things were, the pious would say to them: “Make them cheap.”

“How?” they said.

“By not buying them.”

You find people complain about the cost of things but then buy more than they would normally buy and thus increase the price. If no one were to buy them, their price would go down.

Allah said to the dunya: “If someone serves Us, then serve him but if someone serves you, then use him.”

Shaykh Abu Bakr was in complete service of Allah, and as a result both the dunya and the akhirah served him.

Allah blessed him with such plentiful provision that every day he would bake up to a thousand loaves of bread to feed his guests and visitors. He had far more guests than any ruler in Hadramawt at the time. In spite of this, he instructed the women who were baking not to make the loaves too large since he was an ordinary man and not a king.

A poor dishevelled woman once came to the Shaykh’s house with a handful of grain. She wanted to give it to him in person but the Shaykh’s servant refused, telling her that the Shaykh was resting and he would not disturb him for the sake of this tiny amount of food. This upset the the woman but the Shaykh, however, appeared and welcomed her, graciously accepted her offering and gave her gifts in exchange. He said: “You have taken so many steps to come here for Allah’s sake and you have given us so many grains, all of which you will be rewarded for.” She left overjoyed.

He then chastised his servant, saying: “Had we not shown gratitude for small things, great things would not have been given to us. You looked at the amount of food and not at her intention and the effort she had made. Beware of hearting people’s feelings and belittling any blessing.”

This was the way of the Prophet ﷺ , who would venerate every blessing, however small it was. He once found a piece of food on the floor. He picked it up and said to Sayyidah Aishah: “Take care of these blessings for once they leave, seldom do they return.”

Shaykh Abu Bakr tells us that there are three types of seeker. Every person falls into one of these categories:

  1. The seeker of the dunya. He is never satisfied – even if he was given a valley of gold he would wish to have another valley. He has no portion in the next life.
  1. The seeker of the next life. He will be safe from the Fire
  1. The seeker of Allah. Such a person is very rare – even in the time of Shaykh Abu Bakr more than four hundred years ago!

 

Click here to listen to the recording with translation.

Key to the Inner Secrets – Lesson Two

A Summary of Lesson Two of Sayyidi Habib Umar bin Hafiz’s commentary on “Miftah al-Sarair” (“Key to the Inner Secrets”) by his ancestor, Shaykh Abu Bakr bin Salim. The book contains essential advice for every seeker.

 

Obedience

One of the pious said: “A slave does not ennoble himself with anything greater than obedience to Allah. A slave does not abase himself with anything greater than disobedience to Allah.”

If you make light of your acts of disobedience the punishment for them will be greater.

If you think nothing of your acts of obedience the reward for them will be greater.

If you are proud of your acts of obedience the reward for them will be reduced or removed entirely.

If you are fearful of Allah after committing acts of disobedience the punishment will be reduced or Allah will overlook them.

Shaykh Abu Bakr bin Salim (may Allah have mercy upon him and benefit us by him) likens acts of obedience to garments. Each time you perform an act of obedience it is as if you are adorning yourself with a new garment. Each garment has a specific light, degree and reward. Its light will be manifest on the Day of Judgement. Allah says: The clothing of taqwa is the best.[1]

Intention

Shaykh Abu Bakr says: “Make a firm resolve to perform good actions in your day and night”

One of the greatest wisdoms behind Allah creating day and night is that during the night someone can make up for what they missed during the day and during the day someone can make up for what they missed during the night.

Days and nights make up a week, weeks makes up months and months make up years so your lifespan in reality is only a day and a night. The one who succeeds is the one who takes advantage of it.

Imam al-Junayd said that one good intention opens seventy of the doors of tawfiq (Allah’s enabling grace).

Whenever one of the pious scholars went on a journey he would tell his companions to take with them a large number of books. They said: “There will not be time to read all these books.”

He replied: “Let us be sincere with Allah and then we will be rewarded for the intention to read these books even if we do not read all of them.”

When the pious people of Tarim sent their children out on an errand they would say to them:

“If you come across a blind person show him the way, if you find someone carrying something heavy assist him, if you find the door of a mosque open close it so that no animals enter it and if you find something harmful on the ground remove it.” Thus they would teach them many intentions for which they would be rewarded even if they did not come across any of these things.

Long hopes

To have long hopes is to be certain that you will live long and that death is something distant. This causes you to delay performing good deeds. If you are certain that you will live even one hour longer it is as if you are dictating to Allah what your state will be. You do not have the right to dictate to Allah.

The Prophet ﷺ said that there are four signs of wretchedness: a dry eye (which never sheds tears), a hard heart, greed and long hopes.

To have long hopes goes against the advice of the Prophet ﷺ to pray each prayer as if it is your last prayer.

Sayyiduna Abu Bakr said to Sayyiduna `Umar when he passed the caliphate to him: “You must realise that there are certain actions which you must perform for Allah’s sake during the night that He will not accept during the day, and there are certain actions which you must perform for Allah’s sake during the day which He will not accept during the night.”

 

Click here to listen to the recording with translation.

 

[1] Al-A`raf, 7:26

Key to the Inner Secrets – Lesson One

A Summary of Lesson One of Sayyidi Habib Umar bin Hafiz’s commentary on “Miftah al-Sara’ir” (“Key to the Inner Secrets”) by his ancestor, Shaykh Abu Bakr bin Salim. The book contains essential advice for every seeker.

 

Allah’s Attributes of Forgiving and Concealing

Shaykh Abu Bakr bin Salim (may Allah have mercy upon him and benefit us by him) mentions Allah’s name, “al-Ghaffar” (the Oft-Forgiving) so that we know that our sins cannot veil us from Him however great or numerous they are.

The Devil benefits from an act of disobedience by making the person who commits it fall into a greater act of disobedience which is to despair of Allah’s mercy. Or he makes him believe that his sin is greater than Allah’s mercy. Sins are the attribute of the slave and forgiveness is the attribute of Allah. How can the attribute of the slave be greater than the attribute of Allah?

The sign of someone who is truthful in seeking forgiveness from their Lord is that they forgive whatever wrongs Allah’s slaves do them. It is only fitting that Allah then forgives them. The one who constantly seeks to take his rights from people will have the hardest reckoning on the Day of Judgement.

The Shaykh also mentions Allah’s name, al-Sattar (the One Who conceals people’s faults) . If someone wishes for Allah to conceal his faults, let him conceal the faults of Allah’s slaves. The Prophet ﷺ said: “If someone conceals a believer’s faults, Allah will conceal his faults in this life and the next.

 

Lifting the Veil

The Shaykh says: “The One Who lifted the veil that lay between Him and His protected friends such that they witnessed Him in everything by means of the eye of the inner sight.”

When Allah lifts the veil between Him and His slave, the slave tastes a sweetness which is indescribable. He then attains direct knowledge of Allah which is the true manifestation of human nobility. The bliss which he then experiences in Paradise and in gazing upon Allah’s noble countenance is according to the degree of his knowledge of Allah. Your bliss in Paradise is according to your knowledge of the Creator of Paradise.

The knowers of Allah say that the greatest punishment is being veiled from Allah. One of them said: “Punish me in whatever way you wish but do not punish me with the abasement of being veiled from You.”

The knowers of Allah witness Him in everything and nothing veils them from Him. The creation for them is like a mirror in which they witness the beauty, greatness and perfection of the Creator. For them the creation is like a sheet of glass through which they witness Allah. For the disbelievers and heedless, however, it is like a wall which prevents them from seeing what is behind it, namely Allah.

The Shaykh swears an oath later in the book that he did not see anything in creation without witnessing Allah before it, with it or after it. He made this statement at the age of seventeen. So what was his state at the age of eighteen or nineteen and in every year of his life thereafter? He lived more than seventy years and the pious increase in closeness to Allah in every breath.

 

Karamat

Allah honours His pious slaves by breaking for them some of the norms in creation (karamat), which serves to increase the certitude of their followers. The lower self naturally tends towards idleness, heedlessness, arrogance and boredom. When the pious went against these tendencies and broke their bad habits, Allah broke the norms in creation for them.

 

Tasbih

Every created thing is by nature in a state of tasbih (proclaiming Allah’s transcendence) so when the believer makes abundant tasbih his heart is in harmony with the creation. Making abundant tasbih assists the wayfarer on the path to Allah.

 

Paradise and the Fire

For every good deed the believer performs his place will be in Paradise will be expanded. Bestowing prayers upon the Prophet ﷺ causes the believer’s place in Paradise to expanded the most, as has been narrated . The more he bestows prayers upon the Prophet, the more his place will be expanded.

Likewise, if someone commits a bad deed and if it is not forgiven, their place in the Fire will be expanded and their punishment will be increased.

It has been narrated that if someone asks Allah for Paradise three times, Paradise will say: “O Allah, make him one of my people.” And if someone seeks refuge in Allah from the Fire three times, the Fire will say: “O Allah, protect him from me.”

There is a valley in the Fire which is reserved for those who show off in their recitation and of the Qur’an and the prayer. Even the Fire seeks refuge from the terror of this valley because it is a manifestation of Allah’s wrath.

Some hadith state that the stations of Paradise are as numerous as the verses of the Qur’an. It will be said to the person who memorised the Qur’an and acted according: “Recite and ascend as you used to recite in this life and your station will be according to the last verse that you recite.” That person will recite verse after verse and ascend (and there is 500 years’ distance between each station) until he reaches the highest station in the highest level of Firdaws.

Firdaws is the highest level of Paradise and the Throne is its ceiling. But there is a higher level – al-Wasilah – which is reserved for the Messenger of Allah ﷺ . He said: “Ask Allah to give me al-Wasilah (after the adhan) for it is a station reserved for one slave, and I hope to be that slave.”

 

 

Click here to listen to the recording with translation

 

Insights into Purification: Muhammad ﷺ , the Purest of all People

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

 

Things which are considered impurities in the case of most people are considered pure in the case of the Prophet ﷺ and the other Prophets. There are many hadith that point to this fact.

Abdullah bin Zubayr drank the Prophet’s blood after cupping him. Other Companions sucked the blood from his wounds.

One night the Prophet ﷺ urinated into a container and left it under his bed. In the morning he asked Umm Ayman to remove it. She said that she woke up in the night and she was thirsty so she drank it, not knowing that it was urine. The Prophet said to her: “In that case you will never suffer from stomach pain.” This was the case until she died.

Umm Sulaym used to collect the Prophet’s sweat in a jar when he was sleeping. He once awoke to find her doing so. He asked her what she was doing and she replied: “O Messenger of Allah, we use your sweat as perfume and as a source of blessings for our children.”

“You did the right thing,” the Prophet said.

The Prophet did not forbid anyone from doing these things. He did not say to anyone that they had committed an innovation or associated partners with Allah.

The Prophet’s favourite perfume was musk although he only used perfume to teach his Ummah to do so. His natural scent was sweeter than musk. Once a drop of his sweat fell on the ground in a place in Madinah. The sweet smell remained in the that place for a whole year!

Sayyiduna Ali said: “Allah placed the most valuable worldly things in the lowest of creatures. The most valuable type of food is honey, and it comes from the stomach of a bee. The most valuable type of clothing is silk and it comes from a worm. The most valuable perfume is musk and it comes from a gazelle’s blood.

He also said: “If someone’s main concern is what enters his stomach, his value is what exits from it.”

Insights into Purification: Removing Impurities (Part Two)

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

 

It is possible to purify something which has been contaminated with filth but it is impossible to purify something which is itself filth. It is impossible to purify excrement, even if you washed it twenty times. The filth would in fact increase.

Likewise through an intention, an act which is merely permissible can become something which is recommended or it can become something which is forbidden. Eating is praiseworthy if it is done with the intention to gain strength to worship Allah. However, an intention has no effect on an act which is forbidden. Stealing someone’s money with the intention of giving it to the poor does not make stealing permissible.

People often get their priorities wrong. They are not concerned about whether their food and drink is lawful but when it comes to impurities they are over cautious. They might wash something twenty times out of fear of it being contaminated by filth. The Companions and the pious people of the Ummah, on the other hand, were extremely concerned about the lawfulness of their income and not overly concerned about impurities. Habib `Alawi bin Shihab said: “If only people were scrupulous about their food and drink and not about purification. Any deficiencies in purification are much more likely to be overlooked.”

Imam al-Ghazali said that when it comes to purification people think things which are highly unlikely (ie that something is impure) are a real possibility. But when it comes to money and food they think things which are a real possibility (ie that it is from an unlawful source) are highly unlikely. This is because they are not well grounded in taqwa and scrupulousness.

 

Insights into Purification: Removing Impurities (Part One)

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

Allah says: Truly Allah loves those who constantly repent and those who constantly seek to purify themselves. [1]

Allah said to the most pure of people ﷺ: Cleanse your garments. [2]

Allah says: Only the purified ones may touch it. [3] Habib Ahmad bin Hasan al-`Attas said that this principle applies to all things. Whoever wishes to obtain knowledge or certitude or proximity to Allah, say to him: Only the purified ones may touch it. Only when a person has purified himself is he ready to receive divine gifts. Likewise only when he has removed outward impurity is he ready to enter into Allah’s presence by performing the prayer.

Linguistically impurity or filth (najasah) is everything which someone of a sound disposition would regard to be foul.

Its definition according to the Sacred Law is every foul thing which prevents the prayer from being valid (as long as there is no dispensation regarding it). It includes urine, excrement, blood, pus, vomit, liquid intoxicants, dogs, pigs and unslaughtered dead animals.

It is impermissible to allow your clothing or your body to be soiled with najasah. Likewise Allah is not content for anyone to be soiled with arrogance, envy or pride. He dislikes every foul attribute, word and intention.

Allah created impure things and gave us the means to cleanse ourselves. He decreed that impurities come forth from our bodies. We thus come to know our weakness and slave-hood to Allah. We come to know our deficiencies and Allah’s perfection. For every sickness He gave us a remedy. Likewise He gave us the means to purify ourselves from the sicknesses of the heart.

Removing impurities was something extremely difficult for the Jews. According to their law, if they wished to remove impurities from their clothing they had to cut off the affected area, but through the Beloved ﷺ things were made easy for us. He came to remove people’s burdens and hardships.

Allah says: Those who follow the Messenger, the Unlettered Prophet whom they find described in their Torah and Gospel – he enjoins on them good and forbids them from evil, he makes lawful for them all good things and prohibits them from what is foul and he relieves them of their burden and the fetters that were upon them. Those who believe in him, honour him, support him and follow the light that was sent down with him – they are successful. [4]

When you remove impurities, pray, fast, raise your children and honour your parents do so in a state of awareness that you believe in him, honour him, support him and follow the light that was sent down with him. Then you will be among the successful. If you have this awareness in every act of worship you will receive a portion of the light that was sent down with him. This light is above all the Qur’an, but the Prophet ﷺ himself and everything related to him is light – his words, his deeds, his states and his teachings. Allah says: There has come to you from Allah a light and a clear Book [5]. Your portion of this light is according to the degree to which you believe in him, honour him and support him.

[1] Al-Baqarah, 2:222

[2] Al-Muddathir, 74:4

[3] Al-Waqi`ah, 56:79

[4] Al-A`raf, 7:157

[5] Al-Ma’idah, 5:15

 

Insights into Purification: On Loss of Intellect and Sleep

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

If someone loses their intellect their wudu is nullified.

The word for intellect (`aql) has the meaning of preventing. A person’s intellect prevents him from committing a reprehensible act.

It has been narrated that if someone commits a sin, part of his intellect departs and never returns. The meaning of this is that committing a sin dims the light of a person’s faith and intellect. If he repents and performs a good deed it will wipe out the effect of the sin but it will not make up for the loss of intellect. Had he not committed the sin in the first place the light of his faith and intellect would have increased.

The scholars also agree that sleeping nullifies your wudu, although they differ on the details.

Allah made sleep a manifestation of mankind’s weakness. No one can say that he can do without sleep, except those who have undertaken spiritual struggle (mujahadah) in the correct way. Someone on the spiritual path strives to reduce four things: his sleep, food, speech and contact with people.

This is the advice of Imam al-Haddad:

وكن في طعام والمنام وخلطة  ** ونطق على حدِّ اقتصارٍ  وقلةِ

Since sleep is a manifestation of our weakness and deficiency, Allah decreed that there is no sleep in Paradise. When we are in a state of joy In this life we are unable to sleep. That joy passes, but the joy of Paradise never passes so no one in Paradise ever sleeps. The people of the Fire do not sleep either, but this is due to the punishment they are receiving. May Allah protect us from the Fire.

One of the unique attributes of the Prophet ﷺ was that his wudu was not nullified when he fell asleep, even if he fell asleep lying down. He said about this: “My eyes sleep but my heart does not sleep.”

The Sacred Law teaches us the etiquettes of going to sleep. It has been said that if someone observes the etiquettes of going to sleep, he will be in a wakeful state even when he is asleep. Likewise if someone fails to observe the etiquettes of going to sleep, he will be asleep even when he is awake. This is because his heart is asleep.

Insights into Purification: When is it recommended to perform Wudu?

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

There are many times and situations in which it is recommended to perform wudu. Here are some of them:

1.       When you wish to read or carry the books of tafsir and hadith, out of veneration for the speech of Allah and His Messenger . Allah says: If someone venerates the things Allah has made sacred, this is truly a sign of piety in the heart. [1] When Imam Malik was asked to narrate hadith, he would perform ghusl, put on perfume and put on his best clothes before doing so. This shows you the secret of adab (correct etiquette) which is a means of elevation. When Muslims neglected these etiquettes they lost out on great good. They lost the spirit of their acts of worship while the outward form remained. One of the knowers of Allah said: “The religion is veneration for the religion.” The degree to which you benefit from any act of worship is according to the degree of your veneration for that act of worship.

2.       When you wish to remember Allah. The scholars are in agreement that it is permissible to remember Allah in a state of minor and major ritual impurity (janabah). However, it is recommended to be in a state of wudu when you remember your Lord.

One of the Companions once gave the Prophet greetings of salam while he was making wudu. The Prophet did not respond until he had finished his wudu. He said that what had prevented him from responding was that he did not wish to remember Allah while not in a state of wudu. Saying: “Peace be upon you and the mercy and blessings of Allah,” constitutes remembrance of Allah and ‘al-Salam’ is one of the names of Allah.

You should have a time during the day or night in which you remember Allah in the best possible state: in wudu, with tranquillity and facing the qiblah. You should also remember Allah in other states –when you are in a state of minor or major ritual impurity, when you are lying down, when you are walking and so on. The Prophet  would remember Allah in every state.

3.       When you wish to study the sacred sciences, because the light of the Qur’an and the Sunnah extends to them. Someone who is studying Arabic grammar in order to be able to understand the Qur’an and the Sunnah, for example, should do so in a state of wudu. He should be in a state of wudu not just when he attends the lesson but also when he reviews it.

4.       When you wish to recite the Qur’an without touching the mushaf or when you wish to listen to the Qur’an, although it is permissible to do both while not in a state of wudu.

5.       Before sleeping. The Prophet said: “When you go to your bed, perform wudu as you would for prayer.” If someone is in a state of major ritual impurity it is strongly recommended for him to make wudu before sleeping, just as it is recommended for him to make wudu before eating and drinking.

6.       When you become angry. The Messenger of Allah ﷺ said: “Anger is from the Devil and the Devil was created from fire. Water puts out      fire,     so if one of you becomes angry, then he should perform wudu.” In general when someone’s normal state changes they should perform wudu to help them to return to a state of calmness and balance.

7.       After forbidden speech, such as backbiting, tale-bearing or lying. Some Zaydi scholars are of the opinion that lying and backbiting invalidate a person’s wudu. So if you want to know if someone is telling the truth about something you wait for him to make wudu and then ask him about that thing. If he goes to make wudu again before praying it means he was lying.

8.       After committing a sin

9.       When you wish to perform ghusl it is recommended to perform wudu first

10.      Before giving the adhan. It is disliked (makruh) to give the adhan while not in a state of wudu, and even more disliked to give the iqamah while not in a state of wudu.

11.       Before spending time in the mosque. It is impermissible to spend time in the mosque in a state of major ritual impurity

12.       Before performing Sa`i between Safa and Marwah

13.       Before visiting graves in general and the grave of the Prophet Muhammad ﷺ and any other prophet specifically. Imam Malik said that people should say they are visiting the Prophet and not merely his grave. One of the Companions came and kissed the grave of the Prophet and rubbed his face against it. When asked what he was doing he said: “I did not come for the sake of the earth or the stone. I came to the Messenger of Allah.”

14.      After touching or carrying a dead person

15.      After cupping, vomiting and eating camel’s meat due to the fact that some scholars are of the opinion that these things invalidate your wudu.

 ___ 

[1] Al-Hajj, 22:32

Insights into Purification: Maintaining and Renewing Your Wudu

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

Wudu is the weapon of the believer, and is a means of protection. It is recommended to be constantly in a state of wudu, and this is one of the etiquettes of the seeker on the path to Allah. If harm comes to you when you are not in a state of wudu, then only blame yourself.

These are some of the benefits of remaining in wudu:

  1. Allah increases your provision
  2. You are better able to control yourself and thus your character improves
  3. Your guardian angels who are constantly with you will love you
  4. You are protected from committing acts of disobedience
  5. You are protected from sorcery, the evil eye and all types of harm

 

If you are in a state of wudu and have already performed a prayer with that wudu, it is recommended to renew your wudu to perform another prayer, whether the prayer is obligatory or recommended.

It is narrated that the Messenger of Allah ﷺ would perform wudu for the obligatory prayer regardless of whether he was already in a state of purity or not. Sayyiduna `Umar and Sayyiduna `Ali would perform wudu for each obligatory prayer, even if they were already in a state of wudu. They would recite the verse:

‘O you who believe, when you rise to perform the prayer, wash your faces..’ (5:6)

It has also been narrated that the Prophet ﷺ would perform two, three or even four obligatory prayers without renewing his wudu.

On the Farewell Pilgrimage he prayed Zuhr and `Asr at `Arafah and Maghrib and `Isha at Muzdalifah and it is not narrated that he performed wudu between those two times.

 

Insights into Purification: Seeking Barakah from the Prophet’s Wudu Water

Extracts from lessons given by Sayyidi Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) on the rulings and etiquettes of purification. Habib Umar is teaching Habib Abdullah bin Husayn Balfaqih’s “Kifayat al-Raghib” in Shafi`i fiqh.

Sayyiduna Bilal would bring the Prophet ﷺ water for him to perform wudu. He would pour the water for him and collect the water that ran off his blessed body in a container. Then he would go and distribute this water to the Companions, who would almost fight to get some. Some would drink from it and others would pour it on their faces and chests. Those who did not receive any water would take some of the moisture from those who had received water.

This was the understanding of the Companions, who knew the meaning of barakah. In their midst was the greatest of all teachers , so they were not in need of anyone else to correct their understanding.