Will you explain the Prophet's making wudu for each prayer and the statement "It is sunnah to make wudu for each prayer time"?

The Details of the Question

Will you explain the Prophet’s making wudu for each prayer and the statement "It is sunnah to make wudu for each prayer time"?

The Answer

Dear Brother / Sister,

The Prophet’s making wudu for each prayer:

(2668)- Hz. Anas said the Messenger of Allah (pbuh) made wudu for each prayer. He was asked,  

"What about you?" He said,

"We performed prayers with the same wudu until it was broken." [Bukhari, Wudu 54; Abu Dawud, Taharah 66, (171); Tirmidhi, Taharah 44, (58, 60); Nasai, Taharah 101, (1, 85).]

(2669)- Burayda narrates:

"The Messenger of Allah (pbuh) performed all prayers with the same wudu on the day of the Conquest (of Makkah). Umar Ibn Khattab said to him,

"O Messenger of Allah! Today, you have done something that you probably have not done before." He answered:

"O Umar! I did it deliberately." [Muslim, Taharah 86, (277); Abu Dawud, Taharah 66, (172); Tirmidhi, Taharah 45, (61); Nasai, Taharah 101, (1, 86).]

EXPLANATION:

It is more virtuous to make wudu for each prayer. This is the custom and sunnah of the Messenger of Allah (hadith 2667). However, unless something that invalidates wudu occurs, wudu is valid and it is possible to perform the prayers to come with the same wudu. The hadith numbered 2668 shows that some Companions acted like that. In a narration from Ibn Majah, this state is expressed more clearly: "We performed all prayers with the same wudu."

Tahawi states that to make wudu for every daily prayer can be a wajib peculiar to the Prophet.

The hadith numbered 2669 states that the Messenger of Allah performed the night prayer with the wudu he made for the morning prayer on the day when Makkah was conquered. What the Messenger of Allah made even only once is legitimate; it is legitimate at least under similar conditions and exceptional cases.

There is a sound narration stating that the Messenger of Allah ordered wudu for every prayer but it is stated that it may have been abrogated; there is unanimous agreement that there is no such religious obligation.

(Prof. Dr. İbrahim CANAN, Kütüb-ü Sitte Tercüme ve Şerhi)

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