(1) Pronounced with ḍamma on the dotted consonant (gh) and a doubled r; it is the plural of agharr, meaning “one who possesses a ghurra,” a white blaze. The phrase “from the sujud” refers to the mark left by prostration in prayer. The Qur’an says: “Their mark is on their faces from the trace of sujud” (48:29). (2) That is, from the trace left by their wudu (ablution) in this world. In other words, on the Day of Resurrection they will be white at the points of prostration—the forehead and nose—and white at the limbs washed in wudu—the hands and feet. The hadith borrows the image of the brightness produced by wudu and sujud on a person’s face, hands, and feet from the whiteness that appears on a horse’s face and legs. Adapted, with slight modification, from al-Nihaya. Al-Manawi comments: “There is no contradiction between this hadith and the report collected by the two Shaykhs: ‘My umma will be summoned on the Day of Resurrection ghurran muhajjalin by reason of the traces of wudu.’ The believer will be clothed on that Day in light produced by sujud and in light produced by wudu—light upon light. Whoever made more sujud or performed wudu more often in this life will have a face brighter and more radiant than others, and they will differ in the magnitude of their light. Lights do not crowd one another: if a lamp is placed in a room it fills it with light; when a second and then a third are added, the room is filled with still more light without the second displacing the first or the third the second. And so on. Here the word wudu is read with ḍamma; Ibn Daqiq al-ʿId also allowed the reading with fatḥa, in which case it designates the water itself.” (3) The hadith is transmitted from ʿAbd Allah ibn Busr. Imam Ahmad records it in full (4/189): “Abu al-Mughira narrated to us; Safwan narrated to us; Yazid ibn Khumayr al-Rahbi narrated to me from him.” The chain is sound. Al-Tirmidhi transmits only the final portion with the wording: