Azami 1571

Bukhari narrated it in Wudu (136), and this is his wording, and Muslim narrated it in Purification (246), both through the route of Saeed bin Abu Hilal, from Naeem bin Abdullah Mujmir, who said, "I climbed up with Abu Hurairah onto the roof of the masjid, and he performed wudu, then said, 'I heard the Messenger of Allah ﷺ say,'" and he mentioned the hadith.In Muslim's narration, through the route of Umara bin Ghaziya Ansari, from Naeem bin Abdullah Mujmir, who said, "I saw Abu Hurairah performing wudu. He washed his face and performed the wudu thoroughly, then washed his right hand until he included part of the upper arm, then his left hand until he included part of the upper arm, then wiped his head, then washed his right foot until he included part of the shin, then washed his left foot until he included part of the shin. Then he said, 'This is how I saw the Messenger of Allah ﷺ perform wudu.'" Then he spoke, and he mentioned it.In the narration of Saeed bin Abu Hilal, from Naeem bin Abdullah, "He washed his face and his hands until he nearly reached the shoulders."But Naeem bin Abdullah expressed uncertainty about the statement, "Whoever among you is able to lengthen his blaze, let him do so," as to whether it was the saying of the Messenger of Allah ﷺ or the saying of Abu Hurairah.Imam Ahmad narrated it (8413 and 10778) through the route of Fulayh bin Sulayman, from him.Hafiz said in Fath al-Bari (1/236), "I have not seen this sentence in the narration of any of those who narrated this hadith among the Companions, who number ten, nor among those who narrated it from Abu Hurairah, other than this narration of Naeem."Hafiz Munziri said in Targhib wa Tarhib (286), "It has been said that his statement, 'Whoever is able... etc.,' is actually an interpolation from the words of Abu Hurairah, attributed to him as a mawquf statement, as mentioned by more than one of the huffaz, and Allah knows best."Hafiz Ibn Qayyim mentioned something similar in Hadi Arwah (1/316), then quoted from Sheikh Islam bin Taymiya that he used to say, "This wording cannot be from the words of the Messenger of Allah ﷺ, for the blaze cannot be on the hand, it can only be on the face, and lengthening it is not possible, since it would extend into the head, and that would no longer be called a blaze."But the fact that the two sheikhs (Bukhari and Muslim) chose the narration of Saeed bin Abu Hilal, from Naeem bin Abdullah, is evidence of the soundness of this addition according to them both. Umara bin Ghaziya Ansari corroborated him in this, in Muslim's version. Imam Ahmad narrated it (2/362) through the route of Layth bin Abu Salim, from Kaab, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "You will be the ones with blazes and white markings on the Day of Resurrection, from the traces of wudu and purification, so whoever among you is able to lengthen his blaze, let him do so."Except that Layth bin Abu Salim is daif, and Kaab is Abu Amir Madini, whom no one declared trustworthy except Ibn Hibban.Tabarani narrated it in Awsat through the route of Ibn Huwayrith, from Naeem, without any doubt.Naeem himself was inconsistent, narrating it once with certainty and another time with doubt. So the statement of those who narrated from him with certainty is to be taken, namely Saeed bin Abu Hilal, Umara bin Ghaziya, Layth bin Sulaym, and Ibn Huwayrith.Accordingly, if this addition is authentic, then the blaze requires interpretation, so refer to what Hafiz mentioned on that in Fath al-Bari.His statement in the hadith, "blazed and white-marked" (ghurran muhajjalin). The blaze and the white markings are the whiteness on the face and legs of a horse, which is something that beautifies and adorns it. This was borrowed metaphorically for man, making the trace of wudu on the face, hands, and feet like the whiteness that belongs to the horse. That is why he spoke of performing wudu thoroughly, for it increases and lengthens the white markings.The lengthening of the blaze and the white markings refers to the extra portion beyond the part that is obligatory to wash.Ibn Qayyim said in Zad Mad (1/196), "As for the hadith of Abu Hurairah describing the wudu of the Prophet ﷺ, that he washed his hands until he included part of the shins, this only indicates the inclusion of the elbows and ankles in wudu, and does not indicate the matter of lengthening."