Nasai

262. Commentary:

➊ Ablution (wudu) does not remove the state of major ritual impurity (janabah), but a certain type of purity is still attained. In particular, the limbs washed in ablution become pure for the person in a state of janabah. Therefore, there is a concession for the person in janabah to delay the ritual bath (ghusl) until the next prayer, but it is preferable to perform ablution, as is mentioned in other ahadith. If one washes the private parts and sleeps without performing ablution, there is no harm in this and it is also permissible. It is narrated from Aisha radi Allahu anha that she said: The Messenger of Allah sallallahu alayhi wa sallam used to sleep while he was in a state of janabah and would not touch water. This hadith is authentic. Shaykh Ahmad Shakir rahimahullah, in a highly scholarly and meticulous manner, has established the authority of this hadith in detail. For details, see: [شرح الترمذي از أحمد شاکر : 202/1]. Furthermore, at the end, he has concluded that a person has a choice: sleeping after performing ablution is preferable, and the sleeping of the Prophet sallallahu alayhi wa sallam without ablution was to show permissibility. Shaykh al-Albani rahimahullah has also declared this hadith authentic, and this is the correct view. And Allah knows best. This position is further supported by the hadith in which Umar radi Allahu anhu asked the Prophet sallallahu alayhi wa sallam: Can any of us sleep in a state of janabah (without ablution)? The Prophet sallallahu alayhi wa sallam replied: "He can sleep if he wishes, and if he wants, he may perform ablution." Thus, performing ablution is left to his discretion. See: [صحیح ابن خزیمة ، حدیث : 221 ، و موارد الظمآن ، حدیث : 232]. See also: [صحيح موارد الظمآن للألباني ، حديث : 195].

➋ By "angels," what is meant are the angels of mercy, not angels in general, because the guardian angels or recording angels also come to a person in this state and remain with him despite janabah. According to Shaykh al-Albani rahimahullah, this narration is weak in its chain, but the correct view is that the rest of the hadith, without the addition of "nor the one in janabah," is authentic, because it is supported by the narration in the two Sahihs. See: (Sahih al-Bukhari, Book of the Beginning of Creation, Hadith: 3225; and Sahih Muslim, Book of Dress and Adornment, Hadith: 2106; and Da'if Sunan Abi Dawud (detailed) by al-Albani, Hadith: 30). Therefore, to say regarding the person in janabah that, because of him, the angels of mercy do not enter is not correct, because this narration itself is weak. Although our esteemed researcher has considered the entire narration as authoritative, even if it were authentic, the person in janabah intended would be the one who delays the ritual bath (ghusl) without necessity; otherwise, the one who delays ghusl until the time of prayer does not fall under this warning, because there is a concession in this. The Messenger of Allah sallallahu alayhi wa sallam himself would visit all his wives and perform ghusl at the end.

Benefits and Issues:
In this hadith, “the angels not entering” refers to the angels of mercy. The noble recording angels (kiraman katibin) do not separate from a person. “Picture” here refers to idols and images of things possessing a soul, when they are hung up for decoration. If such images are being disrespected, then there is a certain degree of concession. As for “dog,” it refers to a common dog, not a hunting or guard dog, because those are permissible. According to Shaykh al-Albani rahimahullah, this narration is weak; therefore, it is not correct to say that angels do not enter because of a person in a state of major ritual impurity (janabah). However, if the narration is authentic, it can be interpreted that if a person in a state of janabah shows negligence by not performing the ritual bath (ghusl) and also neglects prayers, then the presence of such a person in a house can certainly prevent the angels of mercy from entering.

(1) The prohibition of images is also established from this hadith.

(2) It is recommended and desirable to prepare food for people of knowledge and virtue and to invite them to eat.

(3) This blessed hadith clearly indicates the noble character and humility of the Prophet sallallahu alayhi wa sallam, as he used to accept the invitations of his noble Companions and would go to their homes to eat.

(4) The angels of mercy absolutely do not enter a house in which there is an image; thus, what greater deprivation can there be than for mercy not to descend upon a person’s house, shop, or place of business? When the angels of mercy do not come, how will mercy descend?

(5) Obedience to Allah has been placed in the nature and disposition of the angels; therefore, they do not go to any place where there is disobedience and defiance of Allah.

(6) The Messenger of Allah sallallahu alayhi wa sallam returned from the house of Ali radi Allahu anhu without eating, because there was a curtain with designs and images hanging there. This manner of advising one’s children or relatives is extremely effective; therefore, in any gathering, assembly, or house where there is open opposition and disobedience to any clear command of Allah and His Messenger sallallahu alayhi wa sallam, people of knowledge—especially the inheritors of the pulpit and the mihrab—should not go there. And Allah knows best.

Without necessity, remaining in a state of major ritual impurity (janabah) is also a reprehensible matter. When janabah occurs, one should perform the ritual bath (ghusl) immediately. At the very latest, one must necessarily perform the ritual bath before the next obligatory prayer. Delaying beyond this is a cause of sin. The fundamental principle is that one should bathe immediately; this is better both from the perspective of the Shariah and from a medical standpoint.

Benefits and Issues:
This hadith number 228 has already been mentioned previously; refer to it there.