Tirmidhi

1:
And when there is no harm in (touching) sweat, then all the more so, there is no harm in the contact of the skin of a pure person’s hand and body without sweat.

Explanation:
That is, he does not become so impure (najis) that one cannot even sit with him. His impurity is temporary, which is removed by ritual bath (ghusl). Imam Bukhari rahimahullah has deduced from this hadith that the sweat of a person in a state of major ritual impurity (junub) is also pure. Because the body is pure, therefore the sweat that comes from the body will also be pure.

Hadith Commentary:
Page 528 to compose

Explanation:
The correspondence between this hadith and the chapter is also evident, as Abu Hurairah radi Allahu anhu, while in a state of major ritual impurity (janabah), encountered the Prophet sallallahu alayhi wa sallam while walking along the way.

Hadith Commentary:
The correspondence between this hadith and the chapter is also evident, as Abu Hurairah (radi Allahu anhu), while in a state of major ritual impurity (janabah), encountered the Messenger of Allah (sallallahu alayhi wa sallam) while walking along the road.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has written that, according to Imam Bukhari rahimahullah, a person in a state of major ritual impurity (janabah) may engage in any activity without first performing the ritual bath (ghusl). He has presented the statement of ‘Ata’ as evidence, but some scholars have opposed ‘Ata’ in this matter, as Ibn Abi Shaybah has narrated regarding Hasan al-Basri that he considered it recommended (mustahabb) to perform ablution (wudu) before engaging in any activity. The hadith of Anas supports the position of ‘Ata’, because it does not mention performing ablution. (Fath al-Bari: 1/508)
From this, it is understood that Hasan al-Basri rahimahullah and others did not like to engage in other activities while in a state of janabah before performing ablution or the ritual bath.
Whereas from the hadith of Anas, it is understood that there is no prohibition for a person in a state of janabah to walk about before performing the ritual bath, because it is established from the Messenger of Allah sallallahu alayhi wa sallam that he went from one wife to another while in a state of janabah, and the houses of the noble wives radi Allahu anhunna ajma‘in were situated around the mosque.
When it is permissible to go from one room to another, then it will also be permissible to walk about in the neighborhood, and walking in the neighborhood and going to the market are equivalent.
When coming and going is permissible, then there is no harm in eating and drinking either.
This establishes the chapter heading.
In another narration, this matter is even clearer, because in the narration of Abu Hurayrah radi Allahu anhu, it is clarified that the Messenger of Allah sallallahu alayhi wa sallam met him on one of the roads of Madinah while Abu Hurayrah radi Allahu anhu was in a state of janabah.
From this, it is established that going to the market while in a state of janabah is permissible.
2.
‘Allamah ‘Ayni rahimahullah writes that the general position of the jurists is that a person in a state of janabah may go to the market and there is no harm in coming and going.
However, in Musannaf Ibn Abi Shaybah (1/112-113), it is mentioned that ‘Ali radi Allahu anhu, ‘A’ishah radi Allahu anha, Ibn ‘Umar radi Allahu anhu, ‘Umar radi Allahu anhu, Shaddad ibn Aws radi Allahu anhu, then Sa‘id ibn al-Musayyib rahimahullah, Mujahid rahimahullah, Ibn Sirin rahimahullah, Zuhri rahimahullah, Muhammad ibn ‘Ali rahimahullah, and Imam Nakha‘i rahimahullah would neither eat anything nor leave the house before performing ablution after janabah.
Similarly, Imam Bayhaqi rahimahullah has narrated in Kitab al-Taharah from Sa‘d ibn Abi Waqqas radi Allahu anhu, ‘Abdullah ibn ‘Amr radi Allahu anhu, ‘Ata’ rahimahullah, and Hasan al-Basri rahimahullah that these individuals also disliked engaging in activities without ablution.
(‘Umdat al-Qari: 3/74)
From this, it is understood that Imam Bukhari rahimahullah has presented the statement of ‘Ata’ to establish permissibility.
Although it is better to perform ablution after janabah.
No action of the Messenger of Allah sallallahu alayhi wa sallam is established in a state of janabah except for movement and walking.
In this regard, Shah Waliullah Muhaddith Dehlawi rahimahullah has written a very fine point, stating:
“Regarding one who becomes junub at night, the Messenger of Allah sallallahu alayhi wa sallam said: Perform ablution and wash your private parts, then sleep.
I say that janabah is contrary to the attributes and nature of the angels, and they are always with a person, so Allah Ta‘ala prefers for the believer not to engage freely and carelessly in his needs, sleeping, eating, and drinking while in a state of janabah.
If he cannot attain major purification (taharah kubra, i.e., ghusl), then at least he should attain minor purification (taharah sughra, i.e., wudu), because in general, purification is achieved by both, even though the Lawgiver has divided them according to different causes.”
(Hujjat Allah al-Balighah: 1/557-558)
On this basis, it is better for a person in a state of janabah to at least perform ablution.
Although, as far as permissibility is concerned, there is no harm in remaining without ablution.
And Allah knows best.

Benefits and Issues:
➊ Physical contact and handshaking with a person in a state of major ritual impurity (junub) is undoubtedly permissible.
➋ His sweat and saliva are also pure.
➌ The impurity of a Muslim is a legal and temporary state, which is called «مُحدِث», with a dammah on the meem and a kasrah on the "dal". In contrast, a polytheist is considered inherently impure in meaning. Allah the Exalted has said: «إِنَّمَا الْمُشْرِكُونَ نَجَسٌ» [9-التو بة : 28]
➍ The ritual bath (ghusl) for major impurity (janabah) can be delayed, but it is preferable and better to perform ablution (wudu) during this period, as has been mentioned in Sunan Abi Dawud, previous chapter 89.
➎ The phrase "Subhan Allah" is also used as an expression of amazement.

12- There is a difference of opinion regarding whether a dead human is pure (tahir) or impure (najis).

(Hanafi School) They, following the fatwas of some Companions such as Ibn Abbas and Ibn Zubair radi Allahu anhum and others, have considered the dead human to be impure (najis).

(Majority) The dead human is pure, because the Messenger of Allah sallallahu alayhi wa sallam said:
«إِنَّ الْمُسْلِمَ لَا يَنْجُسُ»
“A Muslim does not become impure (najis).” [ابي داود 231] 1

(Preferred Opinion) The dead person is not impure, because it is mentioned in the hadith:
«الْمُسْلِمُ لَا يَنْجُسُ حَيًّا وَلَا مَيِّتًا»
“A Muslim is not impure (najis), neither in his living state nor in his dead state.” [صحیح بخاری قبل الحديث 1253] 2

And the evidences by which the impurity of carrion (maytah) is established, at most, only prove the prohibition of eating carrion. For example:
«حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ» [5-المائدة:3]

And it is not necessary that whatever is prohibited is also impure and filthy, as Allah the Exalted says:
«حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ» [4-النساء:23]
“Your mothers have been made unlawful (haram) for you.” [السيل الجرار 40/1]
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1 [فتح القدير 72/1، الشرح الصغير 44/1، مغني المحتاج 78/1، كشاف القناع 222/1، المهذب 47/1]

2 [صحيح بخاري قبل الحديث 1253، بخاري مع الفتح 127/3، المغني لابن قدامة 63/1]

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270. Commentary:

➊ «سبحان اللہ» is an expression of amazement. It is as if the Prophet sallallahu alayhi wa sallam was astonished at their manner and way of thinking. From this, it is understood that it is not obligatory for a person in a state of major ritual impurity (janabah) to perform the ritual bath (ghusl) immediately after becoming junub; otherwise, the Prophet sallallahu alayhi wa sallam would not have expressed amazement at their slipping away, but rather would have praised them.

➋ The noble Companions radi Allahu anhum used to show the utmost respect and honor to the Prophet sallallahu alayhi wa sallam.

➌ If the Prophet sallallahu alayhi wa sallam ever found a Companion missing, he would immediately inquire about him. From this, we are guided that a leader of the people should, if he finds any of his subordinates missing, promptly inquire about him, and if he is afflicted by any trial, he should share in his pain and suffering, and guide him.

Commentary:
(1)
Janabah is a legal (hukmi) impurity, not a physical (hissi) one; that is, in this state, certain legal restrictions are imposed upon a person by the Shari‘ah, but he does not become impure in the same way as when some visible impurity comes into contact with the body or clothing, rendering that part impure where the impurity has touched.

(2)
The body of a believer is pure, whether he is alive or deceased; therefore, it is permissible to shake hands with a person in a state of janabah, to sit with him, and to eat and drink with him.
However, it is appropriate for a person in a state of janabah to perform ablution (wudu) before eating or drinking; in fact, even if he wishes to sleep in this state, it is preferable to perform ablution, so that if not complete purification (taharah), at least partial purification is attained. (Sahih al-Bukhari, al-Ghusl, Chapter: The Sleep of a Person in a State of Janabah, Hadith: 287)

(3)
Elders and teachers should take care of their juniors and students, and remain informed about their circumstances to the necessary extent, so that they may assist and guide them as needed.