سنن ابي داود
Abu Dawud
كتاب الطهارةPurification (Kitab Al-Taharah)
باب فِي الْجُنُبِ يَدْخُلُ الْمَسْجِدَChapter: The Sexually Impure Person Entering The Masjid.
Hadith 232
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ ، حَدَّثَنَا الْأَفْلَتُ بْنُ خَلِيفَةَ ، قَالَ : حَدَّثَتْنِي جَسْرَةُ بِنْتُ دِجَاجَةَ ، قَالَتْ : سَمِعْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، تَقُولُ : " جَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَوُجُوهُ بُيُوتِ أَصْحَابِهِ شَارِعَةٌ فِي الْمَسْجِدِ ، فَقَالَ : وَجِّهُوا هَذِهِ الْبُيُوتَ عَنِ الْمَسْجِدِ ، ثُمَّ دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَمْ يَصْنَعِ الْقَوْمُ شَيْئًا رَجَاءَ أَنْ تَنْزِلَ فِيهِمْ رُخْصَةٌ ، فَخَرَجَ إِلَيْهِمْ بَعْدُ ، فَقَالَ : وَجِّهُوا هَذِهِ الْبُيُوتَ عَنِ الْمَسْجِدِ ، فَإِنِّي لَا أُحِلُّ الْمَسْجِدَ لِحَائِضٍ وَلَا جُنُبٍ " ، قَالَ أَبُو دَاوُد : هُوَ فُلَيْتٌ الْعَامِرِيُّ .
Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ came and saw that the doors of the houses of his Companions were facing the mosque. He said: Turn the direction of the houses from the mosque. The Prophet ﷺ then entered (the houses or the mosque), and the people did take any step in this regard hoping that some concession might be revealed. He the Prophet) again came upon them and said: Turn the direction of these (doors) from the mosque I do not make the mosque lawful for a menstruating woman and for a person who is sexually defiled. Abu Dawud said: Aflat bin Khalifah is also called Fulait al-Amiri.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ This hadith is weak in terms of its chain of narration.
In the Noble Qur’an, it is mentioned in this way that a person in a state of major ritual impurity (junub) may pass through a mosque as a way, but cannot stay there, and the same ruling applies to a menstruating woman and a woman experiencing postnatal bleeding (nifas). «يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا» [4-النساء : 43]
“O you who believe! Do not approach prayer while you are intoxicated until you know what you are saying, nor in a state of major ritual impurity (junub) — except when passing through — until you have performed the ritual bath (ghusl).”
➊ This hadith is weak in terms of its chain of narration.
In the Noble Qur’an, it is mentioned in this way that a person in a state of major ritual impurity (junub) may pass through a mosque as a way, but cannot stay there, and the same ruling applies to a menstruating woman and a woman experiencing postnatal bleeding (nifas). «يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا» [4-النساء : 43]
“O you who believe! Do not approach prayer while you are intoxicated until you know what you are saying, nor in a state of major ritual impurity (junub) — except when passing through — until you have performed the ritual bath (ghusl).”
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 232
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«لَا أُحِلُّ الْمَسْجِدَ» is the first person singular form from «إحلال». "I do not make it lawful to enter the mosque." This form is explicit and very clear regarding prohibition.
Benefits and Issues:
➊ This hadith is evidence that both a menstruating woman and a person in a state of major ritual impurity (junub) cannot stay in the mosque nor enter the mosque in a normal state.
➋ If there is no other way to pass except through the mosque, then according to Imam Malik, Imam Shafi'i, and Imam Ahmad (rahimahumullah), it is permissible to pass through the mosque. However, Imam Abu Hanifah (rahimahullah) considers it impermissible for both to pass through the mosque. This hadith supports the opinion of the aforementioned Imam.
➌ The evidence for permissibility is the verse of the Noble Qur'an: «إِلَّا عَابِرِيْ سَبِيْلٍ» [النساء4 : 43], meaning that a person in a state of major ritual impurity (junub) should not enter the mosque. However, if one is compelled to pass through the mosque, then he may do so. And the prohibition mentioned in the hadith is regarding staying (in the mosque), not passing through.
➍ Imam Ahmad (rahimahullah), based on the reports from the Companions (radi Allahu anhum), even considers it permissible to stay in the mosque after performing ablution (wudu). And if a person, out of necessity, falls asleep in the mosque and then enters the state of major ritual impurity (janabah), then by consensus, it is necessary for such a person to leave the mosque.
«لَا أُحِلُّ الْمَسْجِدَ» is the first person singular form from «إحلال». "I do not make it lawful to enter the mosque." This form is explicit and very clear regarding prohibition.
Benefits and Issues:
➊ This hadith is evidence that both a menstruating woman and a person in a state of major ritual impurity (junub) cannot stay in the mosque nor enter the mosque in a normal state.
➋ If there is no other way to pass except through the mosque, then according to Imam Malik, Imam Shafi'i, and Imam Ahmad (rahimahumullah), it is permissible to pass through the mosque. However, Imam Abu Hanifah (rahimahullah) considers it impermissible for both to pass through the mosque. This hadith supports the opinion of the aforementioned Imam.
➌ The evidence for permissibility is the verse of the Noble Qur'an: «إِلَّا عَابِرِيْ سَبِيْلٍ» [النساء4 : 43], meaning that a person in a state of major ritual impurity (junub) should not enter the mosque. However, if one is compelled to pass through the mosque, then he may do so. And the prohibition mentioned in the hadith is regarding staying (in the mosque), not passing through.
➍ Imam Ahmad (rahimahullah), based on the reports from the Companions (radi Allahu anhum), even considers it permissible to stay in the mosque after performing ablution (wudu). And if a person, out of necessity, falls asleep in the mosque and then enters the state of major ritual impurity (janabah), then by consensus, it is necessary for such a person to leave the mosque.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 106
