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Hadith 3544
اُردوEn
حَدَّثَنَا عَمْرُو بْنُ رَافِعٍ , حَدَّثَنَا هُشَيْمٌ , عَنْ يَعْلَى بْنِ عَطَاءٍ , عَنْ رَجُلٍ مِنْ آلِ الشَّرِيدِ يُقَالُ لَهُ عَمْرٌو , عَنْ أَبِيهِ , قَالَ : كَانَ فِي وَفْدِ ثَقِيفٍ رَجُلٌ مَجْذُومٌ , فَأَرْسَلَ إِلَيْهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " ارْجِعْ فَقَدْ بَايَعْنَاكَ " .
´It was narrated from a man from the family of Sharid whose name was ‘Amr, that his father said:` “There was a leper among the delegation of Thaqif. The Prophet (ﷺ) sent word to him: ‘Go back, for we have accepted your oath of allegiance.’”
Related hadith on this topic
Brief Explanation
1؎: Because excessive looking will cause whisperings and doubts to arise in the heart. If ever one happens to look at such an afflicted person, then one should say: «الحمد لله الذى عافانى مما ابتلاك به وفضلنى على كثير ممن خلق تفضيلا» .
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
A person afflicted with leprosy (majdhum) should remain separate from the general public so that others are not harmed by him.
➋
Bay‘ah (pledge of allegiance) is the name of a promise.
Shaking hands (musafahah) in it is only for emphasis.
Bay‘ah is valid even without shaking hands.
Just as the Messenger of Allah (sallallahu alayhi wa sallam) did not shake hands with women when taking their bay‘ah. (Sahih al-Bukhari, al-Ahkam, Chapter: The Bay‘ah of Women, Hadith: 7214)
➊
A person afflicted with leprosy (majdhum) should remain separate from the general public so that others are not harmed by him.
➋
Bay‘ah (pledge of allegiance) is the name of a promise.
Shaking hands (musafahah) in it is only for emphasis.
Bay‘ah is valid even without shaking hands.
Just as the Messenger of Allah (sallallahu alayhi wa sallam) did not shake hands with women when taking their bay‘ah. (Sahih al-Bukhari, al-Ahkam, Chapter: The Bay‘ah of Women, Hadith: 7214)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3544
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is established in this way: taking the pledge of allegiance (bay‘ah) from a person afflicted with leprosy (majdhūm) is permissible; however, it is also possible to take the pledge from such a person verbally only.
(2) This hadith also shows that it is permissible to keep a distance from a person suffering from a dangerous disease. However, it is not correct to completely ignore such a person or to leave him entirely at the mercy of circumstances. He should be provided with treatment. As needed, one may interact with him and assist him.
(3) By “afflicted person” is meant one who is suffering from an extremely repulsive disease, such that people have great aversion to him, and there is a risk of others being affected—for example, leprosy (jadhām, i.e., leprosy). This is an extremely repulsive and frightening disease. Naturally, everyone tries to avoid it. The infectious material of this disease remains present on the patient’s body at all times. By coming close, another person may contract it, and thus there is a risk of being affected. For this reason, the Prophet (sallallahu alayhi wa sallam) forbade such a person from coming into gatherings. Such a patient himself should also, as much as possible, avoid attending gatherings. May Allah protect from this disease.
(4) “The pledge has been accepted,” because the real consideration is the commitment of the heart. The tongue and hand are only for emphasis; they are not necessary.
(2) This hadith also shows that it is permissible to keep a distance from a person suffering from a dangerous disease. However, it is not correct to completely ignore such a person or to leave him entirely at the mercy of circumstances. He should be provided with treatment. As needed, one may interact with him and assist him.
(3) By “afflicted person” is meant one who is suffering from an extremely repulsive disease, such that people have great aversion to him, and there is a risk of others being affected—for example, leprosy (jadhām, i.e., leprosy). This is an extremely repulsive and frightening disease. Naturally, everyone tries to avoid it. The infectious material of this disease remains present on the patient’s body at all times. By coming close, another person may contract it, and thus there is a risk of being affected. For this reason, the Prophet (sallallahu alayhi wa sallam) forbade such a person from coming into gatherings. Such a patient himself should also, as much as possible, avoid attending gatherings. May Allah protect from this disease.
(4) “The pledge has been accepted,” because the real consideration is the commitment of the heart. The tongue and hand are only for emphasis; they are not necessary.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4187
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: There is a difference of opinion regarding the narration of Ali radi Allahu anhu as to its meaning. Imam Baydawi rahimahullah says that it could also mean that the Messenger of Allah sallallahu alayhi wa sallam would stand up upon seeing a funeral, and when it had passed by or disappeared from sight, he would sit down, as is explicitly mentioned in the narrations of the aforementioned chapter.
And Imam Mulla Ali Qari rahimahullah is of the view that this hadith pertains to placing the funeral in the graveyard or in the grave itself; that sitting before the funeral is placed in the graveyard is correct. The Prophet sallallahu alayhi wa sallam did not use to sit before, but later began to do so. Some are of the opinion that this hadith relates to standing in general.
Therefore, regarding this, there is a difference among the Companions radi Allahu anhum ajma'in, the Tabi'in rahimahullah, and the Imams. Some are of the view that this is a recommended (mustahabb) ruling: standing is better, and remaining standing until the funeral is placed is preferable, and this opinion seems appropriate—that standing is better and sitting is permissible.
According to Imam Ahmad rahimahullah and Imam Ishaq rahimahullah, there is a choice; there is no restriction, one may do as one wishes. And the position of Abu Hurairah radi Allahu anhu, Ibn Umar radi Allahu anhuma, Ibn Zubayr radi Allahu anhu, Abu Sa'id al-Khudri radi Allahu anhu, Abu Musa al-Ash'ari radi Allahu anhu, Hasan ibn Ali radi Allahu anhu, Imam Awza'i rahimahullah, Ahmad rahimahullah, and Ishaq Muhammad ibn Hasan rahimahullah is that until the funeral is placed in the graveyard, sitting is not correct. But according to Abu Hanifah rahimahullah, Malik rahimahullah, Shafi'i rahimahullah, and the opinion of some of the Companions radi Allahu anhum ajma'in and Tabi'in rahimahullah, standing for the funeral and remaining standing until it is placed in the graveyard has been abrogated.
And Imam Mulla Ali Qari rahimahullah is of the view that this hadith pertains to placing the funeral in the graveyard or in the grave itself; that sitting before the funeral is placed in the graveyard is correct. The Prophet sallallahu alayhi wa sallam did not use to sit before, but later began to do so. Some are of the opinion that this hadith relates to standing in general.
Therefore, regarding this, there is a difference among the Companions radi Allahu anhum ajma'in, the Tabi'in rahimahullah, and the Imams. Some are of the view that this is a recommended (mustahabb) ruling: standing is better, and remaining standing until the funeral is placed is preferable, and this opinion seems appropriate—that standing is better and sitting is permissible.
According to Imam Ahmad rahimahullah and Imam Ishaq rahimahullah, there is a choice; there is no restriction, one may do as one wishes. And the position of Abu Hurairah radi Allahu anhu, Ibn Umar radi Allahu anhuma, Ibn Zubayr radi Allahu anhu, Abu Sa'id al-Khudri radi Allahu anhu, Abu Musa al-Ash'ari radi Allahu anhu, Hasan ibn Ali radi Allahu anhu, Imam Awza'i rahimahullah, Ahmad rahimahullah, and Ishaq Muhammad ibn Hasan rahimahullah is that until the funeral is placed in the graveyard, sitting is not correct. But according to Abu Hanifah rahimahullah, Malik rahimahullah, Shafi'i rahimahullah, and the opinion of some of the Companions radi Allahu anhum ajma'in and Tabi'in rahimahullah, standing for the funeral and remaining standing until it is placed in the graveyard has been abrogated.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2231
