Muwatta Malik (Yahya)

From this blessed hadith, not only is the great virtue of performing ablution (wudu) for prayer made manifest—that if you desire to attain the Pond of Kawthar, then adhere firmly to ablution—but also the reprehensibility of innovation (bid‘ah) and additions in the religion is made clear. These people will be among those who pray, their limbs of ablution will also be radiant, but the misfortune of self-invented additions in the religion of Muhammad (sallallahu alayhi wa sallam) will be such that they will be driven away from the Pond of Kawthar, and even the Mercy to the Worlds (sallallahu alayhi wa sallam) will supplicate against them. From this hadith, the distinctive excellence and prominent status of the noble Companions (radi Allahu anhum) is also established. Furthermore, visiting the graveyard and supplicating there is a Sunnah of the Prophet (sallallahu alayhi wa sallam).

Explanation:
The limbs that are washed during ablution (wudu) will be white and radiant on the Day of Resurrection; these are referred to as «غرا محجلين». The meaning of increasing the brightness is to wash the hands up to the shoulders and the feet up to the knees. Sometimes, Abu Hurairah radi Allahu anhu used to do this.

Hadith Authentication (Takhrij al-Hadith):
[141۔ البخاري فى : 4 كتاب الوضوء : 3 باب فضل الوضوء 136، مسلم 246، ابن حبان 1049]

Lexical Explanation:
«غُرًّا» is the shine that appears on a horse’s forehead, and «تَحْجِيْل» is the shine that appears on a horse’s legs. Here, it refers to the brightness and whiteness of the limbs of ablution (wudu).
«آثَار» means marks.

Understanding the Hadith:
Various meanings have been stated regarding the extension of brightness and whiteness. One meaning is the one understood by Sayyiduna Abu Hurayrah radi Allahu anhu, that is, to wash the arms up to the shoulders, the feet up to the knees, or at least to wash beyond the prescribed limit. The second meaning is to always try to remain in a state of ablution (wudu), and the third is to perform a separate ablution for every prayer even if one is already in a state of ablution, etc. Here, it should be remembered that there is a difference of opinion regarding whether the last words of the hadith (i.e., “whoever can increase the brightness...”) are from the Prophet sallallahu alayhi wa sallam or the statement of Abu Hurayrah radi Allahu anhu himself. Regarding this, the Saudi Council of Fatwa has issued the verdict that these words are from Sayyiduna Abu Hurayrah radi Allahu anhu. [فتاويٰ اللجنة الدائمة للبحوث العلمية والإفتاء 201/5]

Therefore, it is better not to exceed the prescribed limits of ablution.

Hadith Commentary:
1.
In most copies of Sahih Bukhari, (al-ghurr al-muhajjalun) is in the nominative case (rafa‘), whereas Mustamli, according to the explicit statement of Asili, has read it as (al-ghurr al-muhajjaleen). In this case, this phrase is connected (in grammatical construction) to "ablution" (wudu), meaning that the purpose of this chapter heading is to mention two virtues: one is the virtue of ablution, and the other is the virtue of (al-ghurr al-muhajjalun). The virtue of ablution is that, due to its blessing, the face and other limbs of ablution will be radiant, and the virtue of (al-ghurr al-muhajjalun) is that it will be a distinguishing sign of this Ummah, as is established by the narration of Sahih Muslim. (Sahih Muslim, al-Taharah, Hadith: 581(247))

If it is read in the nominative case (rafa‘), there are two explanations for this: (1)
«أَنْتُمُ الْغُرُّ الْمُحَجَّلُونَ يَوْمَ الْقِيَامَةِ» This grammatical case is for the purpose of quotation (hikayah).
(Sahih Muslim, al-Taharah, Hadith: 579(246)) (2)
These words are the subject (mubtada‘) and its predicate (khabar) is omitted and implied, meaning that Imam Bukhari rahimahullah, in order to establish the virtue of ablution, alluded to the narration of Sahih Muslim because that narration did not meet his conditions.

After this clarification, what value does the objection of "Imam Tadabbur" have, which he raised against Imam Bukhari rahimahullah:
"In my view, the chapter heading of the Imam is an incomplete note."
(Tadabbur Hadith: 240/1)

2.
At the end of the hadith, the words that whoever among you is able to increase the radiance should do so—are these the words of the Prophet sallallahu alayhi wa sallam or an inference drawn by Abu Hurairah radi Allahu anhu from the hadith? Regarding this, the opinion of most of the verifying scholars and hadith experts is that these words are those of Abu Hurairah radi Allahu anhu, which in technical terminology are called "mudraj" (interpolated). These words are not those of the Messenger of Allah sallallahu alayhi wa sallam.

However, it is found from Abu Hurairah radi Allahu anhu that he used to wash his hands up to the shoulders and his feet up to the knees, but this was his own ijtihad (independent reasoning), not the practice of the Messenger of Allah sallallahu alayhi wa sallam. In one narration of Sahih Muslim, it is mentioned that Abu Hurairah radi Allahu anhu performed ablution and washed his right and left hands in such a way that a little above the elbows was included, and similarly, he washed his feet so that a portion of the shins was included. Then he said:
(hakadha ra’aytu rasul Allah sallallahu alayhi wa sallam yatawadda’. wa qala: qala rasul Allah sallallahu alayhi wa sallam: «أَنْتُمُ الْغُرُّ الْمُحَجَّلُونَ يَوْمَ الْقِيَامَةِ مِنْ إِسْباغِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكمْ فَلْيُطِلْ غُرَّتَهُ وَتَحْجِيلَهُ») (Sahih Muslim, al-Taharah, Hadith: 579(246))

"I saw the Messenger of Allah sallallahu alayhi wa sallam performing ablution in this manner, and he said that the Messenger of Allah sallallahu alayhi wa sallam said: 'Due to the perfection of ablution, your hands, feet, and foreheads will be radiant on the Day of Resurrection. Therefore, whoever among you can increase his radiance and whiteness, let him do so.'"

From this narration, some people have been misled into thinking that this action of Abu Hurairah radi Allahu anhu is also established from the Messenger of Allah sallallahu alayhi wa sallam. However, there is nothing of the sort in this narration; it only mentions including a little above the elbows and similarly a little above the ankles, including a portion of the shins, and regarding this, it is said that I saw the Messenger of Allah sallallahu alayhi wa sallam doing so. There is no mention of washing up to the shoulders or knees.

In any case, washing the limbs of ablution up to the shoulders and knees is the ijtihadi (independent) action of Abu Hurairah radi Allahu anhu. In one narration, this action is also attributed to Ibn ‘Umar radi Allahu anhuma, but it is not established with a sound chain of transmission. For details, see:
(Irwa’ al-Ghalil: 132/1, and al-Da‘ifah by al-Albani, no. 1003)

Hadith Commentary: Benefits and Issues:
From this hadith, the status, rank, and importance of prayer (salah) within Islam becomes clear.

Based on this hadith, Imam Ahmad rahimahullah, Abdullah ibn al-Mubarak rahimahullah, Ibn Rahwayh rahimahullah, and other imams declare the one who abandons prayer to be a disbeliever (kafir).

If a person abandons prayer while denying its obligation, then by unanimous agreement he is a disbeliever (kafir) and outside the fold of Islam.

However, if he abandons prayer out of laziness, negligence, or poor practice while still accepting it as obligatory, then according to Imam Malik rahimahullah, Imam Shafi’i rahimahullah, and the majority of the early and later scholars (jumhur salaf wa khalaf), he will be considered a transgressor (fasiq).

He will be made to repent; if he repents and pledges to perform prayer, he will be left alone. Otherwise, the government will execute him as a legal punishment (hadd).

According to Imam Ahmad rahimahullah, he will be considered an apostate (murtadd). Therefore, he will be executed on account of apostasy.

According to Imam Abu Hanifah rahimahullah and some of the scholars of Kufa, he will be imprisoned, and he will not be released from prison until he repents and pledges to perform prayer.

According to Mawlana Shabbir Ahmad Usmani rahimahullah, in the Hanafi view, he will be imprisoned and beaten severely, to the extent that blood flows from his body. He will be kept hungry and thirsty, and every kind of punishment and hardship will be inflicted upon him, until he either dies or repents.
(Fadl al-Bari: 1/388)

Despite this explicit clarification from the imams of the religion, the attitude of the Muslim community regarding prayer is not hidden from anyone.
(Sharh Sahih Muslim: 1/61)

Benefits and Issues:
➊ Prayer (salah) is the greatest righteous deed. Even the ablution (wudu) performed in preparation for it carries immense reward and becomes a cause of honor and dignity in the Hereafter.

➋ Ablution (wudu) should be performed carefully and thoroughly; however, using excessive water or wasting water is sinful.

➌ The radiance of the limbs washed in ablution (wudu) is a distinguishing sign of the Ummah of Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam). Those who do not pray do not perform ablution (wudu), and thus they will not possess this sign. Therefore, on the Day of Resurrection, they will not be able to claim to be from the Ummah of Muhammad (sallallahu alayhi wa sallam).

Lexical Explanation:
The state is being described by the pronoun in «هُمْ» of «غُرًّا» «یَأتُونَ». There is a dammah on the letter "ghayn" and a shaddah on the letter "ra".
It is the plural of «أَغُرًّ», and «أَغُرًّ» refers to that which possesses whiteness. And «غُرَّة» actually refers to the white shine that appears on the forehead of a horse.
«مُحَجَّلِيْن» is the passive participle derived from «تَحْجِيْل». It refers to the whiteness found on the feet of a horse. The meaning is that, due to the radiance of ablution (wudu), their faces, hands, and feet will be shining.
«يُطِيلُ» is derived from «إِطَالَة». It comes in the meaning of extending, lengthening, and making something long.
«غُرَّتَهُ» refers to the radiance and light of one's face, and likewise the light of the hands and feet. The meaning is that the water should be made to reach beyond the obligatory limit.

Benefits and Issues:
➊ This hadith can have several meanings:
◄ One is that the limbs of ablution (wudu) should be washed beyond the obligatory limit, for example: washing the hands up to the shoulders and the feet up to the knees. This is the understanding of the narrator of the hadith, Sayyiduna Abu Hurayrah radi Allahu anhu, and this was his own practice. Imam Abu Hanifah and Imam Shafi'i rahimahullah also consider it recommended, but Imam Malik rahimahullah does not consider it recommended. He states that the limits of ablution are fixed, and adornment is in its proper place. Imam Ibn Taymiyyah and Hafiz Ibn Qayyim rahimahullah also hold the view that washing beyond the obligatory limit is not a preferred act. See: [تيسير العلام شرح عمدة الأحكام 46/1 - 48]
◄ The second meaning could be that each limb of ablution should be washed three times. And a third possible meaning is that even if one already has ablution, one performs a fresh ablution with the intention of reward, and that remaining in a state of ablution at all times is also intended. However, these last two meanings are contrary to the apparent sense.
➋ Regarding the last sentence, the narrator is uncertain whether it is marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) or the statement of Sayyiduna Abu Hurayrah radi Allahu anhu, as is mentioned in Musnad Ahmad and Fath al-Bari. [1؍236، حدیث : 136]
Therefore, using this as evidence for the recommendation of washing beyond the prescribed limit is questionable. For details, see: [إغاثة اللهفان : 1/ 200]