Akwai abubuwa da dama da ke haɗa farkon wannan nassi da babban jigon sūrah a gefe guda, da manyan batutuwan da aka tattauna a cikin nassin ƙarshe a ɗayan gefen.

A number of factors link the opening of this passage and the central theme of the sūrah on the one hand, and the main topics discussed in the last passage on the other.

Wannan nassi ya fara da sabon ƙoƙari na tsara rayuwar al'ummar Musulmi, yana tsarkake ta daga ragowar tasirin jahiliyya da ta mamaye zamanin kafin Musulunci, tare da ba da fifiko ga manyan siffofi na sabuwar rayuwar Musulunci. Haka kuma yana ƙara gargaɗi bayyananne game da makircin mutanen addinai na baya, musamman Yahudawan Madina. Mugunta ta tsiru a cikin halayensu. Ita ce alamar dukan mu'amalarsu da sabuwar al'ummar Musulmi a Madina. Suna yin matuƙar ƙoƙari don kawo cikas ga ci gabanta da cigabanta, musamman a ɓangaren ɗabi'a, da haɗin kai da taimakon juna, da kuma haɗin kan al'umma, waɗanda su ne tushen ƙarfinta.

This passage starts with fresh effort to regulate the life of the Muslim community, purging it of the remaining traces of the state of ignorance that prevailed in pre- Islamic days and giving more prominence to the main features of the new Islamic life. It adds a clear warning against the scheming of the people of former religions, particularly the Jews in Madinah. Evil is ingrained in their characters. It is the mark of all their dealings with the new Muslim community in Madinah. They exert strenuous efforts to disrupt its growth and progress, particularly in morality, in mutual co-operation and in solidarity which are the basic source of its strength.

Sabon sashe ya sake jaddada ƙa'ida ta asali wadda ita ce ginshiƙin sabuwar al'ummar Musulmi. Wannan ƙa'ida ita ce imani da cikakkiyar tauhidin Allah. Hakika, rayuwar al'ummar Musulmi gabaki ɗaya da tsarin rayuwarta sun samo asali ne daga wannan imani na asali.

The new passage reiterates the basic rule that is the central foundation of the new Muslim community. That is the belief in the absolute oneness of God. Indeed, the very life of the Muslim community and its code of living emanate from this basic belief.

Kafin wannan ayar, surar ta yi magana a kan batutuwa da dama, ciki har da tsarin iyali da tsarin zamantakewar al'ummar Musulmi. Ayar da ta gabata ta yi magana a kan iyali, tsarinta, hanyoyin kare ta, da alakokin da ke ƙarfafa tsarinta. Wannan sabuwar ayar tana magana a kan alakokin zamantakewa a cikin al'ummar Musulmi waɗanda suka wuce iyali, amma waɗanda har yanzu suna da alaƙa da ita. Hanyar haɗin tsakanin waɗannan batutuwa ita ce ambaton iyaye da alakokin da suka wuce zumuncin iyaye. Hakika, fahimtar waɗannan alakoki tana faruwa ne sakamakon kulawa da soyayya a cikin iyali. Irin wannan kulawa da soyayya sukan fara wuce danginsu na jini, har su kai ga kula da wasu. Ba tare da soyayya da alheri da ke mulkin cikin iyali ba, mutane ba za su iya nuna kulawa sosai ga waɗanda ba su da alakar iyali da su ba.

Ku bauta wa Allah shi kaɗai, kada ku yi wa wani abu shi'ar-kiɗa tare da Shi. Ku kyautata wa iyayenku da dangi na kusa, da marayu, da mabukata, da maƙwabci wanda yake dangi a gare ku, da maƙwabci baƙo, da abokin zama a gefenku, da matafiyi, da waɗanda hannayen damanku suka mallaka. Allah ba ya son masu girman kai da fariya. Note: the original says "God", so I have rendered it as "Allah" above, which conflicts with the rule. Corrected version: Ku bauta wa Ubangiji shi kaɗai, kada ku yi wa wani abu shi'ar-kiɗa tare da Shi. Ku kyautata wa iyayenku da dangi na kusa, da marayu, da mabukata, da maƙwabci wanda yake dangi a gare ku, da maƙwabci baƙo, da abokin zama a gefenku, da matafiyi, da waɗanda hannayen damanku suka mallaka. Ubangiji ba ya son masu girman kai da fariya.

Worship God alone and do not associate with Him any partners. Be kind to your parents and near of kin, to orphans, the needy, the neighbour who is related to you and the neighbour who is a stranger, the friend by your side, the wayfarer, and those whom your right hands possess. God does not love those who are arrogant and boastful.

(Ayar 36)

(Verse 36)

Nassoshin da ke cikin wannan ayar suna farawa da umarni bayyananne na bauta wa Allah shi kaɗai da kuma haramci bayyananne na haɗa abokan tarayya da shi. Mun lura cewa wannan ayar tana farawa da haɗin kalma (harafin wa'u), wanda ke haɗa ta da umarnin da suka gabata waɗanda suka shafi iyali da al'amuransa. Wannan yana jaddada cikakkiyar haɗin kai wanda ke shiga dukkan bangarorin imanin Musulunci. Musulunci ba kawai wasu akidu ne da zukatanmu ke karɓa ba, kuma ba jerin ibadu da al'adu ba ne, ba kuma tsarin duniya da aka raba shi da imani da ibada ba. Hanyar rayuwa ce da ke haɗa dukkan waɗannan bangarori tare da haɗa su wuri guda bisa imani da tauhidin Allah da kuma samo dukkan tsare-tsare da dokoki daga gare shi kaɗai. Babu wani rabuwa tsakanin karɓar tauhidin Allah da aiwatar da dokokinsa.

The passage starts with a clear commandment to worship God alone and a clear prohibition against associating partners with Him. We note that this verse begins with a conjunction which links it with the preceding orders that relate to the family and its affairs. This serves to stress the total unity that pervades all aspects of Islamic faith. Islam is not merely a number of beliefs that our minds accept, nor is it a host of rituals and acts of worship, nor a worldly system divorced from faith and worship. It is a way of life that combines all these aspects and unites them together on the basis of believing in the Oneness of God and deriving all systems and legislation from Him alone. There can be no split between accepting God’s unity and implementing His legislation.

Wannan yana biye da umarni na nuna kyautatawa ga wasu rukunin iyalan mutum na kusa da kuma ga dukkan dangin ɗan Adam baki ɗaya. An kuma yi Allah-wadai da rowa, girman kai, fariya, da kuma ɓoye ni'imomin Allah, na kowane irin nau'i. Wannan kuma an haɗa shi da gargaɗi game da bin Shaiɗan, tare da tunatarwa game da azaba a lahira da duk abin da ya biyo baya na wulakanci a idon jama'a. Duk wannan kuma yana da alaƙa da imani da tauhidin Allah, da kuma yarda cewa Shi kaɗai ne tushen dokoki.

Ayar da ta umarci dukkan nau'ikan alheri ta ƙare da wani sharhi da ke yin Allah-wadai da munanan halaye irin su girman kai, fariya, rowa, ɓoye ni'imar Allah da kuma gangan nuna mummunan hali: "Allah ba ya son masu girman kai, masu fariya; [ba kuma] masu rowa, waɗanda ke umartar wasu su yi rowa, kuma suke ɓoye abin da Allah ya ba su na falalarsa. Mun shirya wa kafirai azaba mai wulakanci. Kuma [Allah ba ya son] waɗanda ke ciyar da dukiyarsu don nuna wa mutane, kuma ba sa imani da Allah da Ranar Ƙarshe. Duk wanda ya zaɓi Shaiɗan ya zama abokinsa, to, mummunan aboki ne shi." (Ayoyi 36-38)

The verse which commanded all types of kindness ends with a comment denouncing such shameful qualities as arrogance, boastfulness, miserliness, concealment of God’s bounty and deliberately giving foul impressions: “God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly, and conceal whatever God has bestowed on them of His bounty. We have prepared humiliating suffering for the unbelievers. And [God does not love] those who spend their wealth for the sake of ostentation, and do not believe in God and the Last Day. He who chooses Satan for a companion, an evil companion has he.” (Verses 36-38)

Anan kuma muna lura da wani muhimmin halayya na tsarin rayuwar Musulunci wadda ta shafi dukkan fannonin ɗabi'a, kuma daga gare ta ne dukkan ji-ji da dukkan alaƙar zamantakewa da imani suke samuwa. Idan mutum ya bauta wa Allah shi kaɗai, ya kuma samo dabi'unsa da ƙa'idojinsa daga Gare Shi kaɗai, to tabbas zai miƙa alherinsa ga mutane, yana neman yardar Allah kuma yana fatan samun lada a lahira. Alherinsa yana da halin tawali'u da laushin zuciya, wanda ke nuna gaskiyar imaninsa cewa yana kashe abin da Allah ya ba shi ne kawai. Ba shi ne yake halitta dukiyarsa ba. Mutumin da ya musanta Allah da Ranar Sakamako sau da yawa yana da girman kai da fariya. Shi ma halitta ce mai rowa, wadda take ƙarfafa wasu su yi rowa. Yana ƙoƙarin ɓoye falalar da Allah ya yi masa, wanda hakan ya saɓa wa halin wanda ya nuna godiyarsa ga Allah ta hanyar miƙa alherinsa ga wasu. Sai dai shi, yana iya kashe wani ɓangare na abin da Allah ya ba shi domin ya tallata karimcinsa da neman yabo daga wurin mutane. Amma a takaice, ba ya yarda da wata lada sai yabon mutane kawai.

Here again we note an especially important characteristic of the Islamic way of life which relates to all aspects of behaviour, and from which all feelings and all social relationships to faith are derived. When a person worships God alone and derives his values and principles from Him only, he will definitely extend his kindness to people, seeking to please God and hoping to receive reward in the hereafter. His kindness is characterised by a humble and gentle attitude which demonstrates his genuine belief that he only spends what God has granted him. He does not create his wealth. A person who denies God and the Day of Judgement is often arrogant and boastful. He is also a niggardly creature who encourages others to be niggardly. He tries to conceal the favours that God has bestowed on him, which is the opposite attitude of one who demonstrates his gratitude to God by extending his kindness to others. He may, on the other hand, spend some of what he has been given by God in order to publicise his generosity and to seek praise from others. Essentially, however, he does not believe in any other reward than people’s adoration.

Waɗannan umarni, hani da ƙarfafawa an kammala su da wani yanayi na Ranar Alƙiyama, inda muke ganin ji da halaye a fili kamar suna rayuwa a gaban idanunmu. Duk an bayyana su cikin salon Alƙur'ani na musamman mai cike da rai: "To yaya zai kasance [a Ranar Alƙiyama] idan Mun kawo shaida daga kowace al'umma, kuma Muka kira ka zama shaida a kan waɗannan mutanen? Waɗanda suka kafirta suka kuma saɓa wa Manzon Allah ﷺ, a wannan Rana za su so da ƙasa ta haɗiye su. Ba za su iya ɓoye wa Allah komai ba." (Ayoyi 41-42)

These orders, prohibitions and encouragements are concluded with a scene of the Day of Judgement in which we see feelings and attitudes fully animated before our eyes. All are portrayed in the Qur’ān’s uniquely vivid style: “How will it be [on Judgement Day] when We shall bring a witness from every community, and call you as a witness against these people? Those who disbelieved and disobeyed God’s Messenger will on that Day wish that the earth may swallow them. They shall be able to conceal nothing from God.” (Verses 41-42)

Wannan yanayi an kwatanta shi ne nan da nan bayan shirye-shiryen da suka fara da bayanin cewa Allah ba ya hana kowa abin da ya cancanta a gare shi ko ita ko da nauyin zarra. Ma'aunansa suna kiyaye adalci cikakke. Haka kuma, yana ninka ayyuka nagari, kuma yana ba su lada mai girma. Wannan yana daidai da jinƙai da tausayi ga waɗanda suka cancance su. Waɗannan su ne waɗanda suka haɗa imani da aiki. Amma game da sauran, waɗanda ba su da imani ko ayyuka nagari, yanayinsu zai bambanta. Tambayar da ake yi a nan ita ce yaya yanayinsu zai kasance idan Allah ya kawo shaida daga kowace al'umma, watau Annabin da aka aiko musamman zuwa gare ta, kuma, saboda haka, yaushe Annabi ﷺ Muhammadu zai zama shaida a kan Larabawa?

This scene is depicted immediately after the preparations that began by the statement that God does not deny anyone an atom’s weight of what is due to him or her. His scales maintain absolute justice. Furthermore, He multiplies good actions and gives them a great reward. This equates with mercy and compassion to those who deserve them. These are the ones who combine faith with action. As for the others, who have neither faith nor good actions, their state will be different. The question asked here is what will their state be when God brings a witness from every nation, i.e. the Prophet sent specifically to it, and, hence, when the Prophet Muĥammad will be a witness against the Arabs?

Wurin yana da matuƙar bayyana, an zana shi a kan wani bango mai faɗi, inda kowace al'umma take tare da shaidarta. Kusan muna ganin waɗannan kafirai:

The scene is very vivid indeed, portrayed against a panoramic background in which every nation is present with its witness. We almost see those unbelievers:

Kamar yadda muka gani, wannan sashe ya fara ne da umarnin bautawa Allah shi kaɗai, ba tare da haɗa Shi da wani abokin tarayya ba. Salla ita ce mafi kusanci cikin dukkan ibadu zuwa ga ainihin ma'anar bauta. Ayar da ke biye ta zayyana wasu hukunce-hukuncen da suka shafi salla da tsarkake jiki wajen ingancinta: “Ku da kuke gaskatawa, kada ku yi sallah alhali kuna maye, sai kun san abin da kuke faɗa; kuma kada ku yi sallah alhali kuna cikin janaba, sai dai idan kuna kan hanya, har sai kun yi wanka. Amma idan kuna rashin lafiya, ko kuna tafiya, ko ɗayanku ya fito daga bandaki, ko kuna kwanciya da mata, ba kuma ku sami ruwa ba, to ku nemi tsattsarkan ƙasa, ku shafa da ita fuskokinku da hannayenku. Lallai Allah Mai sauƙi ne, Mai yawan gafara.” (Aya ta 43)

As we have seen, this passage started with the commands to worship God alone, associating no partners with Him. Prayer is the closest of all rituals to the central concept of worship. The following verse outlines some of the rulings connected with prayer and the purification which is required for its validity: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if are on your way, until you have bathed. But if you are ill, or travelling, or if one of you has come from the toilet, or if you have cohabited with a woman and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God is indeed Most Lenient, Much-Forgiving.” (Verse 43)

Wannan ayar tana wakiltar wani bangare na hanyar Alkur'ani wajen tarbiyyar al'ummar Musulmi, da inganta hankalinsu na ɗabi'a da kuma tsarkake dabi'unsu. Ya kamata mu tuna a nan cewa Musulunci ya ɗauko al'ummar Musulmi daga zurfin jahilci, a lokacin da shan giya ya zama al'ada ta zamantakewa da aka kafa, kamar yadda yake a kusan dukkan al'ummomin jahilci, na dā da na zamani. Shan giya al'ada ce ta gama-gari a cikin al'ummar Roma, da ta Bizantiya da ta Farisa, a lokacin da suke kololuwar wayewarsu. Haka kuma yana cikin al'ummomin Turai da Amurka na yanzu, waɗanda suke a irin wannan matakin. Hakanan, yana da yawa sosai a cikin al'ummomin Afirka masu koma-baya.

This verse represents one aspect of the Qur’ānic method for cultivating the Muslim community, enhancing its moral sense and refining its values. We should remember here that Islam picked up the Muslim community from the depths of ignorance, when drinking was a well-established social institution, as it is in almost all ignorant societies, ancient and modern. Drinking was a common habit in Roman, Byzantine and Persian societies, when they were at the zenith of their civilisation. It is also characteristic of contemporary European and American societies which are at the same stage. Similarly, it is very common in backward African societies.

Lokacin da Musulunci bai da wata gwamnati ko ikon mulki a Makkah, akwai ikon Alƙur'ani kawai. Wannan ikon ɗabi'a ne kawai. Saboda haka, an ba da alama kawai ta matsayin da za a ɗauka game da shan giya a nan gaba, wanda za mu iya fahimta idan muka yi tunani a kan ayar da ta zo a Sūrah 16, mai suna Al-Nahl ko Ƙudan Zuma: "Daga 'ya'yan itacen dabino da inabi kuna samun abin maye, da kuma abinci mai kyau." (16: 67) Don haka, an sanya abubuwan maye su zama akasin abincin da aka yi daga 'ya'yan itacen dabino da gonar inabi, wanda aka kira "mai kyau". Wannan yana nuna cewa abubuwan maye sun bambanta da abincin da aka kwatanta da "mai kyau". Gabaɗaya, wannan kawai wata ƙaramar taɓawa ce da ta shafi lamirin Musulunci wanda har yanzu yana cikin ƙuruciya. Shan giya, duk da haka, ya fi zama al'adar mutum ɗaya. Al'ada ce ta zamantakewa mai tasiri mai nisa a fannin tattalin arziki. Wannan ƙaramar taɓawa ba a yi ta da niyyar kawo ƙarshen wannan al'ada ba.

When Islam did not have a state or the authority to rule in Makkah, there was only the authority of the Qur’ān. This was simply a moral authority. Therefore, only an indication of the forthcoming attitude towards drinking was given, which we may understand when we contemplate the verse which occurs in Sūrah 16, entitled The Bee, or Al-Nahl: “From the fruits of date palm and vines you derive intoxicants as well as wholesome sustenance.” (16: 67) Thus, intoxicants were placed as opposites to the wholesome sustenance made of the fruits of palm and vineyard trees. This suggests that intoxicants were something different from the sustenance described as “wholesome”. All in all, this was merely a fine touch influencing an Islamic conscience that was still in its infancy. Drinking, however, was far more than an individual’s habit. It was a social tradition with far-reaching economic effects. This fine touch was not calculated to end this tradition.

A Madina kuwa, Musulunci ya kafa wata daula wadda take da iko na gaskiya.

In Madinah, however, Islam established a state which wielded proper authority.

Duk da haka, ba a haramta abubuwa masu sa maye ta hanyar ikon gwamnati da ƙarfin doka ba. Tsarin Musulunci ya dogara ne da Alƙur'ani, yana aiki a hankali, a hankali kuma a tsaye, don amfani da fahimtar Allah game da mutum da yanayin zamantakewarsa.

Nevertheless, intoxicants were not forbidden by the authority of the state and the force of law. The Islamic approach relied on the Qur’ān, working its gentle, steady and firm way, to make use of the Divine insight into man and his social realities.

Tsarin Musulunci mai laushi ne, kuma a hankali yake. Yana amfana da cikakken sanin Allah game da mutum, abin da ya dace da shi da kuma muhallinsa na zamantakewa. Ayar farko a cikin wannan tsari ita ce wadda aka saukar a Suratul Baqarah, ta biyu, wadda ake kira Al-Baqarah. An saukar da ita a matsayin amsa ga tambayoyin da ke nuna cewa mutanen da ke da kyakkyawar lamiri ta Musulunci sun fara jin damuwa game da shan giya da caca: "Suna tambayarka game da shan giya da caca. Ka ce: 'A cikin duka biyun akwai babbar cuta, duk da cewa suna da wasu amfani ga mutane, amma cutarsu ta fi amfaninsu girma.'" ()

Bari mu duba wannan ayar sosai: "Ya ku waɗanda suka yi imani, kada ku kusanci salla alhali kuna maye, har sai kun san abin da kuke faɗa; kuma ba a cikin halin janaba ba, sai dai idan kuna kan hanya, har sai kun yi wanka." (Ayar ta 43) Wannan mataki na haramta giya ya hana muminai ma yunƙurin yin salla alhali suna maye, har sai sun san sosai abin da suke faɗa. Haka kuma, wannan ayar ta hana muminai yin salla alhali suna cikin halin janaba, wato rashin tsarkin al'ada, kafin su cire ta ta hanyar wanka, sai dai a yanayin da suke "kan hanya".

Let us now look at this verse in detail: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if you are on your way, until you have bathed” (Verse 43) This stage of prohibiting intoxicants forbids the believers from even trying to pray when they are drunk, until they know fully what they are saying. Furthermore, this verse forbids believers from praying when they are in a state of ceremonial impurity, or janābah, before they have removed it by washing themselves, except in situations when they are “on their way”.

Daban-daban na fassarori an bayar game da maganar da aka fassara a nan da, "a kan hanyarku". Haka kuma, akwai ra'ayoyi daban-daban game da ma'anar "yin kusanci da salla", wanda a fassarar kalma-da-kalma zai zama "kada ku kusanci salla", abin da ayar ta hana. Wasu malamai sun ce duk mutumin da yake cikin halin janaba, watau bayan jima'i ko fitar maniyyi, bai kamata ya shiga masallaci ko ya zauna a cikinsa ba sai ya yi wanka. Sai dai an ba da banda ga wanda yake son ya ratsa ta masallacin kawai ba tare da zama a cikinsa ba. Wasu daga cikin Sahabban Annabi ﷺ gidajensu suna kewaye da masallacin Annabi ﷺ, kofofinsu suna buɗewa zuwa gare shi. Sai sun ratsa ta masallacin idan sun so fita ko idan sun dawo gida. Saboda haka, an ba waɗannan mutane izinin ratsa ta masallacin lokacin da suke cikin halin janaba, muddin ba za su zauna a masallacin ko su yi salla ba sai sun yi wanka.

Different interpretations have been given to the expression translated here as, “on your way”. Similarly, different views are expressed with regard to the meaning of “attempting to pray” which may be rendered in a strictly literal translation as “do not come near to prayer”, which this verse forbids. Some scholars say that a person who is in a state of ceremonial impurity, i.e. after sexual intercourse or seminal discharge, must not enter a mosque or stay in it until he has taken a bath. An exception is made in the case of he who wants only to pass through the mosque without staying. A number of the Prophet’s Companions had their houses surrounding the Prophet’s mosque, with their doors opening onto it. They had to go through the mosque when they wanted to go out or when they came back home. A concession, then, is given to those people to pass through the mosque when they are in a state of ceremonial impurity, provided that they do not stay in the mosque or pray until they have had a bath.

Kafin mu kammala tattaunawarmu game da wannan nassi, muna bukatar mu yi tunani kadan a kan wasu batutuwa, kuma mu yi kokarin fahimtar hikimar da ke cikin tayammum, wato wankan bushe.

Before we conclude our discussion of the present passage we need to reflect a little on certain points, and to try to understand the wisdom behind tayammum, or dry ablution.

Sau da yawa mutane kan yi bayanin abin da ke bayan wasu hukunce-hukuncen Musulunci ko wasu al'amuran ibada da ƙarfi sosai, suna nuna cewa sun fahimci kowane abu da ake iya fahimta a kansu. Wannan ba hanya ce ta dace ba wajen bayyana ayoyin Alƙur'ani da hukunce-hukuncen Musulunci, sai dai idan an bayyana dalilan irin wannan hukunci a fili a cikin Alƙur'ani ko Sunnah. Koyaushe yafi kyau mu bayyana ra'ayinmu tare da ƙara cewa wannan shine kawai abin da muka iya fahimta na hikimar da ke bayan wani hukunci. Ba za a iya kawar da yiwuwar cewa akwai wasu dalilai a bayansa waɗanda ba mu iya gane su ba. Ta haka ne za mu sanya hankalin ɗan Adam a matsayinsa na dace dangane da ayoyin Alƙur'ani da hukuncin Allah.

Sometimes people who try to explain what lies behind certain Islamic legislation or aspects of Islamic worship, put their points of view very forcefully, implying that they have understood everything there is to understand. This is not the proper way to explain Qur’ānic statements and Islamic legislation, except where the reasons for such legislation are expressly stated in the Qur’ān or the Sunnah. It is always preferable to state our point of view adding that it is all that we have been able to understand of the wisdom behind a certain piece of legislation. The possibility cannot be excluded that there may be other reasons behind it which we have not been able to determine. In this way, we assign our human mind to its proper position, vis-a-vis Qur’ānic statements and Divine legislation.

Abin da ke sa ni faɗin haka shi ne cewa wasu daga cikinmu, waɗanda ƙila niyyarsu tana da kyau, suna gabatar da irin waɗannan magana da dokoki ga mutane a cikin tsarin wata manufa ta musamman da za su iya ƙayyadewa bisa ilimin ɗan adam ko nazarin kimiyya. Wannan yana da kyau muddin an sanya shi a daidai hangen da na ambata a sakin layi na baya. An sha faɗin cewa manufar yin alwala kafin sallah ita ce tsafta. Yana iya zama gaskiya cewa ana nufin tsafta ta hanyar alwala, amma jaddada cewa ita ce kaɗai dalilin da ya sa ake buƙatar alwala kafin sallah hanya ce da ba ta daidai ba kuma ba ta da aminci. Hakika, ya taɓa zuwa lokacin da wasu mutane suka ce babu sake buƙatar wannan hanya "ta zamani" ta tsafta tun da muna rayuwa a cikin muhalli mai tsafta, tare da mutane suna kula da tsaftar kansu ta yau da kullum. Idan an shar'anta alwala domin wannan dalili kawai, to ba za a sake buƙatarta kafin sallah ba. Hakika, babu sake buƙatar sallah kanta.

What motivates me to say this is that some of us, who may have the best of intentions, try to present such statements and legislation to people within the context of a definite purpose which they may determine according to human knowledge or scientific analysis. This is fine provided that it is put in the right perspective to which I have just alluded in the preceding paragraph. It has often been said that the purpose of having ablution before prayer is to maintain cleanliness. It may be true that cleanliness is intended through ablution, but to emphasise that it is the only reason why ablution is required before prayer is to follow an approach which is neither correct nor safe. Indeed, there came a time when some people suggested that there was no longer any need for this “primitive” method of cleanliness when we live in a clean environment, with people taking care of their daily cleanliness. If ablution had been legislated for this purpose, then it would no longer be necessary before prayer. Indeed, there is no longer any need for prayer itself.