صحيح البخاري
Bukhari
كتاب الغسلThe Book of Ghusl (Washing of the Whole Body)
بَابُ كَيْنُونَةِ الْجُنُبِ فِي الْبَيْتِ إِذَا تَوَضَّأَ قَبْلَ أَنْ يَغْتَسِلَ:Chapter. A Junub can stay at home without taking a bath but with ablution.
Hadith 286
اُردوEn
حَدَّثَنَا أَبُو نُعَيْمٍ ، قَالَ : حَدَّثَنَا هِشَامٌ ، وَشَيْبَانُ ، عَنْ يَحْيَى ، عَنْ أَبِي سَلَمَةَ ، قَالَ : سَأَلْتُ عَائِشَةَ ، أَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْقُدُ وَهُوَ جُنُبٌ ؟ قَالَتْ : " نَعَمْ ، وَيَتَوَضَّأُ " .
Narrated Abu Salama: I asked `Aisha "Did the Prophet use to sleep while he was Junub?" She replied, "Yes, but he used to perform ablution (before going to bed).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Explanation:
In one hadith, it is stated that in a house where there is a dog, an image, or a person in a state of major ritual impurity (junub), the angels do not enter. By bringing this chapter, Imam Bukhari rahimahullah has clarified that here, the junub referred to is the one who does not even perform ablution (wudu) and, remaining heedless in the state of major ritual impurity (janabah), continues to stay in the house in that condition.
In one hadith, it is stated that in a house where there is a dog, an image, or a person in a state of major ritual impurity (junub), the angels do not enter. By bringing this chapter, Imam Bukhari rahimahullah has clarified that here, the junub referred to is the one who does not even perform ablution (wudu) and, remaining heedless in the state of major ritual impurity (janabah), continues to stay in the house in that condition.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 286
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In the narration of Sahih Muslim, there is further clarification. Hazrat Aisha (radi Allahu anha) states:
When the Messenger of Allah (sallallahu alayhi wa sallam) intended to sleep in a state of major ritual impurity (janabah), he would perform ablution (wudu) as is done for prayer. In fact, Imam Bukhari (rahimahullah) himself has transmitted in the next narration (288) that the Messenger of Allah (sallallahu alayhi wa sallam) would wash his private parts and then, after performing ablution (wudu) similar to that for prayer, would go to sleep.
In reality, Bukhari (rahimahullah) wishes to clarify a hadith narrated from Hazrat Ali (radi Allahu anhu) in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The angels do not enter a house in which there is a dog, an image, or a person in a state of major ritual impurity (junub).”
(Sunan Abi Dawud, Book of Purification, Hadith: 227)
Some scholars are of the opinion that Imam Bukhari (rahimahullah), by mentioning this heading, has indicated the weakness of the aforementioned narration of Abu Dawud, that this narration is not actionable when compared to other authentic narrations. However, Hafiz Ibn Hajar (rahimahullah) is not satisfied with this position.
He states that the narration from Hazrat Ali (radi Allahu anhu) refers to a person who is habitually negligent regarding the ritual bath (ghusl) of major impurity (janabah).
Such a person deserves that the angels of mercy do not enter his house. However, a person who is not habitual, who generally takes care to perform the ritual bath (ghusl) of janabah, but sometimes, due to some excuse, delays the bath—then as long as the time for prayer has not arrived, there is no harm in remaining in a state of major impurity (janabah).
Hafiz Ibn Hajar (rahimahullah) has also written another explanation: that the hadith of Ali (radi Allahu anhu) refers to the person in a state of major impurity (junub) who does not even perform ablution (wudu). Therefore, if there is no opportunity for a full ritual bath (ghusl), then for that period, this lesser purification (i.e., ablution) should be performed so that the coming and going of the angels may continue and the body may also feel lighter.
In this way, there remains no contradiction between these two hadiths.
(Fath al-Bari: 1/508)
In our view as well, this reconciliation is best: that if a person in a state of major impurity (junub) is without ablution (wudu), then the angel of mercy will not enter the house.
If he performs ablution (wudu), then at the very least, the way is opened for the coming and going of the angels, and the honor of following the Sunnah is also attained.
In the narration of Sahih Muslim, there is further clarification. Hazrat Aisha (radi Allahu anha) states:
When the Messenger of Allah (sallallahu alayhi wa sallam) intended to sleep in a state of major ritual impurity (janabah), he would perform ablution (wudu) as is done for prayer. In fact, Imam Bukhari (rahimahullah) himself has transmitted in the next narration (288) that the Messenger of Allah (sallallahu alayhi wa sallam) would wash his private parts and then, after performing ablution (wudu) similar to that for prayer, would go to sleep.
In reality, Bukhari (rahimahullah) wishes to clarify a hadith narrated from Hazrat Ali (radi Allahu anhu) in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The angels do not enter a house in which there is a dog, an image, or a person in a state of major ritual impurity (junub).”
(Sunan Abi Dawud, Book of Purification, Hadith: 227)
Some scholars are of the opinion that Imam Bukhari (rahimahullah), by mentioning this heading, has indicated the weakness of the aforementioned narration of Abu Dawud, that this narration is not actionable when compared to other authentic narrations. However, Hafiz Ibn Hajar (rahimahullah) is not satisfied with this position.
He states that the narration from Hazrat Ali (radi Allahu anhu) refers to a person who is habitually negligent regarding the ritual bath (ghusl) of major impurity (janabah).
Such a person deserves that the angels of mercy do not enter his house. However, a person who is not habitual, who generally takes care to perform the ritual bath (ghusl) of janabah, but sometimes, due to some excuse, delays the bath—then as long as the time for prayer has not arrived, there is no harm in remaining in a state of major impurity (janabah).
Hafiz Ibn Hajar (rahimahullah) has also written another explanation: that the hadith of Ali (radi Allahu anhu) refers to the person in a state of major impurity (junub) who does not even perform ablution (wudu). Therefore, if there is no opportunity for a full ritual bath (ghusl), then for that period, this lesser purification (i.e., ablution) should be performed so that the coming and going of the angels may continue and the body may also feel lighter.
In this way, there remains no contradiction between these two hadiths.
(Fath al-Bari: 1/508)
In our view as well, this reconciliation is best: that if a person in a state of major impurity (junub) is without ablution (wudu), then the angel of mercy will not enter the house.
If he performs ablution (wudu), then at the very least, the way is opened for the coming and going of the angels, and the honor of following the Sunnah is also attained.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 286
