Understanding the Hadith on Water Purity and Junub: A Study on “إِنَّ اَلْمَاءَ لَا يُجْنِبُ”
(Indeed, Water Does Not Become Impure by Janabah)
Abstract
This article discusses a significant Hadith related to ritual purity in Islam, particularly in the context of using shared water for ghusl (major ritual purification). The narration in question is:
"اِغْتَسَلَ بَعْضُ أَزْوَاجِ اَلنَّبِيِّ ﷺ فِي جَفْنَةٍ, فَجَاءَ لِيَغْتَسِلَ مِنْهَا, فَقَالَتْ لَهُ: إِنِّي كُنْتُ جُنُبًا, فَقَالَ: إِنَّ اَلْمَاءَ لَا يُجْنِبُ"One of the wives of the Prophet ﷺ performed ghusl in a vessel, and he came to use it for ghusl. She said: "I was in a state of Janabah." He replied: "Water does not become impure due to Janabah."(Jami‘ at-Tirmidhi, Hadith 66; Ibn Khuzaymah also authenticated it.)
Through analyzing classical sources and legal interpretations, this paper will explore the principles of taharah (purity), istinja’, and the fiqh implications for shared water usage. It also includes commentary from scholars and references from the Qur’an and Sunnah.
Introduction
Purity (taharah) holds a central position in Islamic law and worship. According to the Qur’an, purity is a prerequisite for performing acts like salat (prayer):
﴿إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ﴾“Indeed, Allah loves those who constantly repent and those who purify themselves.”(Qur’an 2:222)
One critical issue in Islamic jurisprudence is whether water used by a person in a state of janabah (major ritual impurity) remains pure for reuse. The Hadith under study answers this question clearly.
Hadith Text and Classification
The Hadith in question is recorded in the Sunan collections:
"اِغْتَسَلَ بَعْضُ أَزْوَاجِ اَلنَّبِيِّ ﷺ فِي جَفْنَةٍ, فَجَاءَ لِيَغْتَسِلَ مِنْهَا, فَقَالَتْ لَهُ: إِنِّي كُنْتُ جُنُبًا, فَقَالَ: إِنَّ اَلْمَاءَ لَا يُجْنِبُ"“One of the Prophet’s ﷺ wives had bathed in a vessel. When the Prophet came to use it, she informed him she had been in a state of Janabah. He replied, ‘Water does not become junub.’”(At-Tirmidhi, 66; Ibn Khuzaymah, Sahih)
- Tirmidhi graded this Hadith as Hasan Sahih.
- Ibn Khuzaymah included it in his Sahih, affirming its authenticity.
This narration emphasizes the principle that water, unless visibly changed or contaminated, remains pure—even after contact with an impure person.
Linguistic and Jurisprudential Meaning
The Arabic phrase "لَا يُجْنِبُ" refers to the water not acquiring the state of janabah by touching someone who is junub. It implies that:
- The physical state of water remains tahur (pure and purifying),
- Water does not inherently carry ritual impurity unless changed in color, smell, or taste by an impure substance (najasah).
This is based on the Qur’anic affirmation:
﴿وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا﴾“And We sent down from the sky pure water.”(Qur’an 25:48)
Views of the Four Sunni Schools
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Hanafi Madhhab:Water that has been used for ghusl or wudhu becomes makruh (discouraged) for reuse in acts of worship if collected in a small amount. However, if not visibly changed, it is still tahir (clean).
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Maliki and Shafi’i Madhahib:They generally accept reused water for ritual purification unless it is “mustamal” (used) and little in quantity. The Hadith shows allowance even for this.
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Hanbali Madhhab:The Hanbalis allow water used for ghusl or wudhu to be reused as long as it retains its original purity and has not changed in physical characteristics.
This Hadith supports the majority view that water does not become impure due to contact with junub unless external najasah is introduced.
Contemporary Relevance
This narration has important implications for:
- Shared bathrooms or washing vessels
- Reuse of bathwater or foot-soaking water
- Legal clarity during water shortage or drought
- Public hygiene in Islamic ethics
It also addresses misconceptions that junub people spread impurity through their touch, which is not supported by sound evidence.
Conclusion
This Hadith is a powerful illustration of Islam’s emphasis on ease and cleanliness. The Prophet’s ﷺ response:
"إِنَّ اَلْمَاءَ لَا يُجْنِبُ"remains a foundational fiqh principle supporting the non-transmissibility of janabah to water. Through authentic narrations, the scholars have deduced the legal and practical guidelines that maintain Islam's balance between ritual purity and practicality.
References (APA Style)
- Al-Tirmidhi, M. I. (n.d.). Jami‘ al-Tirmidhi (Hadith No. 66). Dar al-Kutub al-Ilmiyyah.
- Ibn Khuzaymah, M. (n.d.). Sahih Ibn Khuzaymah. Beirut: Al-Maktab al-Islami.
- Al-Nawawi, Y. (2003). Al-Majmu‘ Sharh al-Muhadhdhab (Vol. 1–2). Dar al-Fikr.
- Ibn Qudamah, A. (1997). Al-Mughni (Vol. 1). Cairo: Maktabat al-Qahirah.
- Al-Qur’an al-Kareem. (n.d.). Mushaf al-Madina al-Nabawiyyah. King Fahd Complex.
- Al-Shawkani, M. (2004). Nayl al-Awṭar Sharh Muntaqa al-Akhbar. Dar Ibn al-Jawzi.
- Kamali, M. H. (2008). Principles of Islamic Jurisprudence (3rd ed.). Islamic Texts Society.
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