Explanation of the Book of Purification-11

The Shaykh :"And from Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings be upon him) say:

My people will come on the Day of Resurrection with bright faces, hands and feet from the traces of Wudu. If any of you can lengthen his brightness, let him do so

إن أمتي يأتون يوم القيامة غرًا محجلين من أثر الوضوء فمن استطاع منكم أن يطيل غرته فليفعل

Bulugh al-Maram 43

Agreed upon, and the wording is that of Muslim":
I heard him say: The intended meaning of "Ummah" here is the Ummah of response, because "Ummah" can refer to the Ummah of invitation, meaning the community to whom the invitation of the Prophet (peace and blessings be upon him) was directed. This encompasses all people, from the time the Messenger (peace and blessings be upon him) was sent until the Day of Resurrection; they are all his Ummah.
And the Ummah of response are those who responded to the Messenger (peace and blessings be upon him).
So the Ummah of invitation is the one to whom the invitation was directed; among them are those who believed and those who disbelieved. The Ummah of response are those who responded. Therefore, every virtue mentioned regarding the Ummah of the Prophet (peace and blessings be upon him) is attributed to the Ummah of response, because the Ummah of disbelief has no virtue.
He says: "On the Day of Resurrection" means the day when people are resurrected. It is called the Day of Resurrection for three reasons:
The first reason is that people will stand up from their graves for Allah (Mighty and Majestic), as Allah the Exalted said: .
The second reason is that justice will be established on that day, as Allah the Exalted said: .
The third reason is that the witnesses will stand up on that day, as He the Exalted said: .
This is the state of the doers who "come." It is the plural of "aghur," and the "aghur" is a horse that has whiteness on its face.
And his saying: is also another state, but "tahjil" is whiteness that appears on the legs, at their extremities.
And his saying: The "min" here indicates causation. Both interpretations are permissible: "al-wad'u" meaning the water, and "al-wudu'" meaning the act. Both are correct. This is the wording of the Prophet (peace and blessings be upon him).
In another wording: There is no contradiction, because they are called and then they come, as Allah the Exalted said: .
"So whoever among you can lengthen his radiance, let him do so." Is it possible to lengthen it?
Ibn al-Qayyim (may Allah have mercy on him) says: "It is not possible to lengthen the radiance, because the radiance is the whiteness of the face, and the face is limited in length and width, so the radiance cannot be lengthened". If it extended beyond the limit of the face, it would extend to something other than the radiance. For this reason, he said in *al-Nuniyyah*:
"And lengthening the radiance is not possible *** And this is clear in explanation".
So how can we say that the Prophet (peace and blessings be upon him) spoke of something that is not possible?
The answer is that this is an insertion from the words of Abu Hurayrah (may Allah be pleased with him). Therefore, another narration of this hadith exists that does not include: But some narrators inserted it. And what Ibn al-Qayyim said about this hadith is correct: that it is an insertion. And Allah (Glorified and Exalted is He) specified the washing of the face, saying: . If we went beyond the limit of the face, we would have transgressed the limit that Allah (Mighty and Majestic) specified.
Some scholars adopted this addition, as will be mentioned in the benefits, if Allah wills.