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سنن نسائي
Nasai
ذكر ما يوجب الغسل وما لا يوجبهMention When Ghusal (A Purifying Bath) Is Obligatory And When It Is Not
بَابُ : مُمَاسَةِ الْجُنُبِ وَمُجَالَسَتِهِChapter: Touching A Junub Person And Sitting With Him
Hadith 268
اُردوEn
أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ ، قال : أَنْبَأَنَا جَرِيرٌ ، عَنْ الشَّيْبَانِيِّ ، عَنْ أَبِي بُرْدَةَ ، عَنْ حُذَيْفَةَ ، قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَقِيَ الرَّجُلَ مِنْ أَصْحَابِهِ مَاسَحَهُ وَدَعَا لَهُ ، قَالَ : فَرَأَيْتُهُ يَوْمًا بُكْرَةً فَحِدْتُ عَنْهُ ثُمَّ أَتَيْتُهُ حِينَ ارْتَفَعَ النَّهَارُ ، فَقَالَ : إِنِّي رَأَيْتُكَ فَحِدْتَ عَنِّي ، فَقُلْتُ : إِنِّي كُنْتُ جُنُبًا فَخَشِيتُ أَنْ تَمَسَّنِي ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ الْمُسْلِمَ لَا يَنْجُسُ " .
´It was narrated that Huthaifah said:` "When the Messenger of Allah (ﷺ) met a man from among his Companions, he would shake hands with him and supplicate for him. I saw him one day in the early morning, and I tried to avoid him, then I came to him later in the day. He said: 'I saw you but you were avoiding me.' I said: 'I was Junub and I was afraid that you would touch me.' The Messenger of Allah (ﷺ) said: 'The Muslim is not made impure (Najis).'"
Related hadith on this topic
Brief Explanation
1؎: That is, by being in a state of major ritual impurity (junub), a person's body does not become impure (najis) in such a way that if someone touches him, their hand becomes impure. His impurity is legal (hukmi), not physical (ayni).
Explanation & Benefits
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
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
