Narrated Abu Hurairah RadiaAllah ‘anhu: “The Prophet (صلى الله عليه و سلم) came across me in one of the streets of Medina while I was Junub جنب (in a state of impurity). So I slipped away from him and went to take a ghusl. Then I returned to him, the Prophet (صلى الله عليه و سلم) said, “O Abu Huraira! Where have you been?” I replied, “I was Junub, so I disliked sitting in your company while I am not pure.” The Prophet said, “Subhan Allah! A believer never becomes impure.” [Bukhari No.281]

 

This is a great agreed upon Hadith that contains many benefits, therefore it should be well studied and pondered upon. It is mostly found in the books of taharah طهارة (purification) under the chapter of Janaba. Janaba جنابة is the state of impurity in which the person is prevented from approaching Salah and the scholars unanimously agree upon this; also it prevents one from making tawaf (circumbulation) around the Ka’ba. And there is a difference of opinion among the scholars on whether a person can stay in the masjid while he is junub but the majority of the scholars found this to be impermissible. There is also a difference of opinion among the Scholars whether or not its permissible for the one whom is in a state of impurity to touch the Quran, and the evidences of both sides -who allow it and who don’t allow it- can be discussed another time Inshaa Allah.

 

 

 

Linguistically the word Janaba جنابة, means “to get far” and this is where the word
Ajnabi أجنبي (foreigner) is rooted from, and the opposite of Ajnabi أجنبي is
Qareeb قريب (relative/close) so this word (janaba) shows the state of the one being far from what he was once able to do ie; approaching Salaah.

 

 

 

This hadith shows us that the Messenger (صلى الله عليه و سلم) used to be close to the people and mix with them. So indeed this should be the case of the believer to mix with people following the example of the Prophet (صلى الله عليه و سلم). Narrated Ibn Umar RadiaAllahu ‘anhu the Prophet (صلى الله عليه و سلم) said: “The believer who mixes with people and is patient with their harm is better than the believer who mixes with people and is not patient with their harm”.

 

It is stated in this hadith “Abu Hurairah Radiallahu ‘anhu slipped away and went to make ghusl” this shows that making ghusl for janaba is what the companions practiced and agreed upon, following the footsteps of the Messenger (صلى الله عليه و سلم) in this action. So, from this we see that the Prophet (صلى الله عليه و سلم) did not object to Abu Hurairah RadiAllah anhu making ghusl because he was junub as this is what is prescribed, however he corrected and taught him that one being in janaba does not mean that he is impure.

 

The scholars took from the action of Abu Hurairah slipping away to make ghusl, that it is recommended for the student of knowledge to look good in front of his teacher and the scholars. So, after Abu hurairah made ghusl he went back to the Messenger [and it’s well-known how Abu Hurairah would stick with stay with the Messenger (صلى الله عليه و سلم) even if he had to suffer through hunger all day] the Messenger asked him where he was Abu Hurairah replied, “I was Junub, so I disliked sitting in your company while I am not pure.” The Prophet said, “Subhan Allah! A believer never becomes impure”.

 

 From this hadith we learn a few things:

 

1) We learn that the Imam should ask about his people and the Scholar should care about those who study with him, and ask about their condition.

2) That a person should correct others if they have a misunderstanding and this was the way of the Messenger (صلى الله عليه و سلم). He would not see something wrong except that he would correct it with his hands or speech.

3) A person can say “SubhanAllah” سبحان الله when he is amazed at something.

4) The permissibility of delaying the ghusl of janaba, it does not have to be done right after becoming junub.

 

This hadith is evidence that the believer is pure when he is alive and after he dies because when the Messenger (صلى الله عليه و سلم) said “SubhanAllah, the believer does not become impure” he did not differentiate between the one whom is living and the one whom is dead. This is the case of the believer, as for the disbeliever the majority of scholars say that he is taahir طاهر (pure) from the outside and najis نجس (impure) from the inside ie: religiously and spiritually najis and not physically, while some say that all of him is impure but through the evidence the first opinion is correct.

 


Allah Knows Best and The Peace and Blessings of Allah are upon our Prophet Muhammad