Benefits of the Hadith (My Ummah will come on the Day of Resurrection with white faces and hands and feet...)
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The Shaykh : In this hadith, there are benefits:
First: This Ummah, the Ummah of Muhammad (peace and blessings be upon him), will come on the Day of Resurrection with this description: their faces will be white, shining with light; their hands will be the same; and their feet will be the same.
One of the benefits of the Hadith is that this light and whiteness is specific only to the limbs of wudu' that are washed, namely: the face, the hands, and the feet. As for the head, it is not mentioned, because the white mark (ghurrah) is only on the face.
One of the benefits of this Hadith is that the reward is of the same kind as the deed. Because they purified these limbs in wudu' in obedience to the command of Allah (Mighty and Majestic) and following the example of the Messenger of Allah (peace and blessings be upon him), their reward was like the deed. Therefore, you will find many verses in the Noble Qur'an:[As-Sajdah 32:17] and the like, indicating that the reward is of the same kind as the deed. But Allah (Mighty and Majestic), by His grace and mercy, made the reward for good deeds greater than the deed itself: a good deed is rewarded with ten times its like, up to seven hundred times, up to many times.
One of the benefits of this Hadith is the virtue of this Ummah, in that they will come on the Day of Resurrection in this state, witnessed by the first and the last, from a deed that passed in a time long ago. They will come in this state, may Allah make us and you among them.
In it is a virtue for this Ummah, and for this reason it came in the Hadith: and the Hadith was mentioned.
"Simaa" means a mark, and praise be to Allah.
One of the benefits of this Hadith is the virtue of wudu', in that its reward on the Day of Resurrection will be apparent and prominent to all creation.
One of the benefits of this Hadith, according to the view of some scholars, is that one should exceed the place of the obligation to increase the white mark on the face and the hands and feet. This opinion has no merit in this Hadith, because the Prophet (peace and blessings be upon him) informed that people will come on the Day of Resurrection with white faces and hands and feet from the effect of wudu', and wudu' is defined by the Qur'an:[Al-Ma'idah 5:6]: meaning, if a person went out and increased to the middle of the upper arm or to the shoulder, there would be no place for wudu', because wudu' is defined by the elbows, and in the feet it is defined by what?
By the ankles. So we do not say: "perform wudu' to the knee." Wudu' is defined, so the Hadith does not imply an increase, nor does it indicate a virtue in increasing. And by this we know that his saying: to the end is inserted and does not hold up.
But it is established from Abu Hurayrah (may Allah be pleased with him):: and this is marfu' (traced to the Prophet), but is his extending into the upper arm an extra extension, or to the extent that the obligation is fulfilled?
This is it; the second is the necessary one, because it is not possible to be certain that he washed the elbow unless he did what?
Washed part of the upper arm. And likewise in the ankles, it is not possible to be certain that he washed them unless he began with the lower leg.
And what we mentioned is what the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) chose: that it is not recommended to exceed the place of the obligation in wudu'.
First: This Ummah, the Ummah of Muhammad (peace and blessings be upon him), will come on the Day of Resurrection with this description: their faces will be white, shining with light; their hands will be the same; and their feet will be the same.
One of the benefits of the Hadith is that this light and whiteness is specific only to the limbs of wudu' that are washed, namely: the face, the hands, and the feet. As for the head, it is not mentioned, because the white mark (ghurrah) is only on the face.
One of the benefits of this Hadith is that the reward is of the same kind as the deed. Because they purified these limbs in wudu' in obedience to the command of Allah (Mighty and Majestic) and following the example of the Messenger of Allah (peace and blessings be upon him), their reward was like the deed. Therefore, you will find many verses in the Noble Qur'an:
as reward for what they used to do.
جزاء بما كانوا يعملونOne of the benefits of this Hadith is the virtue of this Ummah, in that they will come on the Day of Resurrection in this state, witnessed by the first and the last, from a deed that passed in a time long ago. They will come in this state, may Allah make us and you among them.
In it is a virtue for this Ummah, and for this reason it came in the Hadith:
a mark that is not for anyone other than you
سيما ليست لغيركم"Simaa" means a mark, and praise be to Allah.
One of the benefits of this Hadith is the virtue of wudu', in that its reward on the Day of Resurrection will be apparent and prominent to all creation.
One of the benefits of this Hadith, according to the view of some scholars, is that one should exceed the place of the obligation to increase the white mark on the face and the hands and feet. This opinion has no merit in this Hadith, because the Prophet (peace and blessings be upon him) informed that people will come on the Day of Resurrection with white faces and hands and feet from the effect of wudu', and wudu' is defined by the Qur'an:
wash your faces and your forearms to the elbows
فاغسلوا وجوهكم وأيديكم إلى المرافقBy the ankles. So we do not say: "perform wudu' to the knee." Wudu' is defined, so the Hadith does not imply an increase, nor does it indicate a virtue in increasing. And by this we know that his saying:
So whoever is able among you
فمن استطاع منكمBut it is established from Abu Hurayrah (may Allah be pleased with him):
That he performed wudu' and washed his hands until he extended into the upper arm, and washed his feet until he extended into the lower leg, and said: "This is how I saw the Prophet (peace and blessings be upon him) do it"
أنه توضأ فغسل يديه حتى أشرع في العضد، وغسل رجليه حتى أشرع في الساق ، وقال : هكذا رأيت النبي صلى الله عليه وسلم يفعلThis is it; the second is the necessary one, because it is not possible to be certain that he washed the elbow unless he did what?
Washed part of the upper arm. And likewise in the ankles, it is not possible to be certain that he washed them unless he began with the lower leg.
And what we mentioned is what the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) chose: that it is not recommended to exceed the place of the obligation in wudu'.