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سنن ابن ماجه
Ibn Majah
كتاب الطهارة وسننهاThe Book of Purification and its Sunnah
بَابُ : مُصَافَحَةِ الْجُنُبِChapter: Shaking hands with one who is in a state of sexual impurity
Hadith 535
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ ، حَدَّثَنَا وَكِيعٌ . ح وحَدَّثَنَا إِسْحَاق بْنُ مَنْصُورٍ ، أَنْبَأَنَا يَحْيَى بْنُ سَعِيدٍ جَمِيعًا ، عَنْ مِسْعَرٍ ، عَنْ وَاصِلٍ الْأَحْدَبِ ، عَنْ أَبِي وَائِلٍ ، عَنْ حُذَيْفَةَ ، قَالَ : خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَقِيَنِي وَأَنَا جُنُبٌ ، فَحِدْتُ عَنْهُ فَاغْتَسَلْتُ ، ثُمَّ جِئْتُ ، فَقَالَ : " مَا لَكَ " ، قُلْتُ : كُنْتُ جُنُبًا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ الْمُسْلِمَ لَا يَنْجُسُ " .
´It was narrated that Hudhaifah said:` "The Prophet came out and met me when I was sexually impure, so I kept away from him. Then I had a bath and came to him. He said: 'What is the matter with you?' I said: 'I was sexually impure.' The Messenger of Allah said: 'The Muslim does not become impure.'"
Related hadith on this topic
Brief Explanation
1؎ : From these ahadith, it is clearly evident that a Muslim is not impure (najis), whether male or female, child or elderly, dead or alive. Imam Bukhari has also transmitted, in a suspended (mu‘allaq) narration, these words: "A believer, whether alive or dead, is never impure (najis) in any circumstance." This hadith also establishes that one should attend gatherings of elders with due observance of purity. Furthermore, it is understood from this that a scholar or teacher should inquire about the condition of their students and ask about the reasons for their absence.
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Ghareeb (غَرِيْبٌ):
Derived from "ghurbat" (estrangement), "ghareeb" refers to a stranger or a foreigner, someone who is unknown to others, and who lives apart from people. The plural of "ghareeb" is "ghurabaa." The Messenger of Allah (sallallahu alayhi wa sallam) said to Abdullah ibn Umar (radi Allahu anhu) «كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ»: "Be in this world as a stranger or a traveler."
(2)
Tooba (طُوبَى):
Joy and happiness, coolness of the eyes, a good end, an enviable state.
Benefits and Issues:
Islam began in estrangement and foreignness; people were not familiar with it, nor did they pay attention or give it importance. Gradually, it spread its steps (became established) and became accepted and familiar among people. And gradually, this state of estrangement and foreignness will return. People will continue to distance themselves from its teachings and guidance, and it will become unfamiliar and less accepted among people. Those who act upon it will decrease day by day, and in the Hereafter, only they will be deserving of honor and felicity.
Today, in the form of the dominance and prevalence of materialism and Westernization, the initial signs of this prophecy have already appeared. Day by day, Islamic society, Islamic civilization and culture, and Islamic traditions are practically dying out, and people are, in practice, becoming distant from the religion.
Vocabulary of the Hadith:
(1)
Ghareeb (غَرِيْبٌ):
Derived from "ghurbat" (estrangement), "ghareeb" refers to a stranger or a foreigner, someone who is unknown to others, and who lives apart from people. The plural of "ghareeb" is "ghurabaa." The Messenger of Allah (sallallahu alayhi wa sallam) said to Abdullah ibn Umar (radi Allahu anhu) «كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ»: "Be in this world as a stranger or a traveler."
(2)
Tooba (طُوبَى):
Joy and happiness, coolness of the eyes, a good end, an enviable state.
Benefits and Issues:
Islam began in estrangement and foreignness; people were not familiar with it, nor did they pay attention or give it importance. Gradually, it spread its steps (became established) and became accepted and familiar among people. And gradually, this state of estrangement and foreignness will return. People will continue to distance themselves from its teachings and guidance, and it will become unfamiliar and less accepted among people. Those who act upon it will decrease day by day, and in the Hereafter, only they will be deserving of honor and felicity.
Today, in the form of the dominance and prevalence of materialism and Westernization, the initial signs of this prophecy have already appeared. Day by day, Islamic society, Islamic civilization and culture, and Islamic traditions are practically dying out, and people are, in practice, becoming distant from the religion.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 372
Hafiz Muhammad Ameen
268. Commentary:
➊ A teacher or elder should take care of their juniors and students, remain informed about their circumstances to the necessary extent so that they can assist and guide them as needed. They should shake hands with them, maintain social interaction, and along with this, also pray for them. Especially, a servant is more deserving of supplication. This will also serve as a recompense for their service.
➋ Due to major ritual impurity (janabah), menstruation (hayd), and urination or defecation, a person becomes unfit for prayer and similar acts of worship. This is a spiritual impurity. Outwardly, a person—especially a Muslim—remains pure. In the aforementioned states, it is permissible to interact with such a person, eat and drink with them, and engage in all kinds of work with them; there is no difference. It is permissible to eat or drink what they have left over. If they put their hand into something (for example, water, etc.) and there is no visible impurity on the hand, then that thing remains pure. And Allah knows best.
➊ A teacher or elder should take care of their juniors and students, remain informed about their circumstances to the necessary extent so that they can assist and guide them as needed. They should shake hands with them, maintain social interaction, and along with this, also pray for them. Especially, a servant is more deserving of supplication. This will also serve as a recompense for their service.
➋ Due to major ritual impurity (janabah), menstruation (hayd), and urination or defecation, a person becomes unfit for prayer and similar acts of worship. This is a spiritual impurity. Outwardly, a person—especially a Muslim—remains pure. In the aforementioned states, it is permissible to interact with such a person, eat and drink with them, and engage in all kinds of work with them; there is no difference. It is permissible to eat or drink what they have left over. If they put their hand into something (for example, water, etc.) and there is no visible impurity on the hand, then that thing remains pure. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 268
