Sharadin shafa a kan takalma shi ne cewa ƙafafu, a lokacin da mutum ya saka takalmin, su kasance tsarkake ta hanyar alwala. Wannan abu ne da aka yarda da shi, sai dai akwai ɗan saɓani, wanda Ibn al-Qasim ya danganta shi ga Malik, kamar yadda Ibn Lubaba ya ruwaito a cikin al-Muntakhab. Dalilin ra'ayin mafi yawan malamai shi ne hadisan da al-Mughira da wasu suka ruwaito, waɗanda ke cewa lokacin da Annabi ﷺ ya so cire takalmansa, ya ce: "Ku bar su, don sun kasance tsarkake a lokacin da na saka su." Waɗanda suka saɓa wa ra'ayin mafi yawan malamai sun fassara wannan magana bisa ma'anar zahirin tsarki.
The condition for the wiping over boots is that the feet, at the time of wearing the boot, should be clean through the purification of ablution. This is something agreed upon, except for a slight disagreement, which is attributed by Ibn al-Qasim to Malik, as reported by Ibn Lubaba in al-Muntakhab. The basis for the majority view rests on the traditions related by al-Mughira and others, which state that when the Prophet (God’s peace and blessings be upon him) wanted to take off his boots he said, “Let them be, for they (the feet) were clean when I put them on”. Those deviating from the majority view interpreted this remark according to the literal meaning of cleanliness.
Ulama sun yi sabani a wannan maudu'i game da mutumin da, yayin yin alwala, ya wanke ƙafafunsa, ya saka takalmansa, sannan ya kammala alwalar, ko yana da izinin yin shafa a kan takalmansa (a lokacin alwala ta gaba). Waɗanda ba su ɗauki tsarin jeri a alwala a matsayin wajibi ba, kuma suka ce tsarkin kowace gaba yana inganta kafin a kammala tsarkin sauran gabobin, sun ce hakan halal ne. Waɗanda suka ɗauki jeri a matsayin wajibi, cewa tsarkin wata gaba ba ya inganta kafin tsarkin dukkan gabobin da suka gabace ta, ba su halatta hakan ba. Ra'ayi na farko Abu Hanifa ne ya riƙe, yayin da na biyu Malik da al-Shafi'i suka riƙe, sai dai Malik bai haramta hakan saboda jeri ba; ya haramta ne saboda tsarkin wannan gaba ba zai samu ba sai an wanke sauran gabobin. (Wannan yana bisa maganar Annabi ﷺ, "Na saka su ne lokacin da suke tsarkake", ma'ana tsarkin shari'a.) A wasu riwayoyi daga al-Mughira, maganar ita ce: "Idan ka zame ƙafafunka cikin takalmanka, alhali suna tsarkake, to ka yi shafa a kansu." Bisa waɗannan ƙa'idodi, amsar tambaya game da mutumin da ya saka takalmi ɗaya bayan ya wanke ƙafarsa kafin ɗayar, Malik ne ya bayar da ita, wanda ya ce ba zai yi shafa a kan takalmansa ba, domin ya sa su kafin kammala tsarkake jiki. Wannan ra'ayi ne na al-Shafi'i, Ahmad, da Ishaq. Abu Hanifa, al-Thawri, al-Muzani, al-Tabari, da Dawud sun ce shafa yana halal. Haka kuma ra'ayin wasu daga cikin almajiran Malik ne, daga cikinsu akwai Mutarrif da wasu. Dukkansu sun yarda cewa idan mutum ya cire takalmi ɗaya bayan ya wanke ɗayar ƙafar, sannan ya sake saka shi, shafa yana halal a gare shi.
The jurists differed in this topic about the person who (while performing ablution) washes his feet, puts on his boots, and then completes the ablution, whether he is entitled to wipe over his boots (next time he performs ablution). Those who did not consider an ordered sequence to be obligatory (in ablution) and held that purity of each limb is valid before the purity of all the other limbs is completed, maintained that it is permissible. Those who held that a sequence is obligatory, and that purification of a limb is not valid before purification of all the limbs (preceding it), did not permit it. The first opinion was held by Abu Harnfa, while the second was held by Malik and al-ShafiT, except that Malik did not disallow this because of the sequence; he did so as the purity of this limb cannot be achieved except by washing the remaining limbs. (This is on account of) the words of the Prophet (God’s peace and blessings be upon him), “I put them on when they were clean”, meaning legal ceremonial purity. In some narrations from al-Mughira the words are: “When you slip your feet into your boots, and they were then pure, wipe over them”. On the basis of these rules the answer to the question about a person, who puts on one boot after washing his foot prior to washing the other, is provided by Malik, who said that he is not to wipe over his boots for he wore them before the completion of (ritual) purification. This is also the opinion of al-ShaficT, Ahmad, and Ishaq. Abu Harnfa, al-Thawri, al-MuzanT, al-Tabari, and Dawud said that wiping is permitted. It was also the opinion of a group of Malik’s disciples, among whom are Mutarrif and others. All of them agreed that if a person takes off one boot after washing the other foot and then puts it on, wiping is permitted to him.
هل يُشترط لجواز المسح على الخف ألّا يكون فوق خفٍّ ثانٍ (يُلبس فوق الخف الناعم الأول)؟ عن مالك في هذه المسألة قولان. وسبب الخلاف هو: هل تنتقل فريضة مسح الخف الداخلي إلى الخف الخارجي، كما تنتقل فريضة غسل الرجل إلى الخف حين يستر القدم؟ فمن رأى أن الانتقال الثاني يشبه الأول أجاز المسح على الخف الخارجي، ومن لم يره مشابهًا له وفرّق بينهما لم يجِز ذلك.
Is it a condition for wiping over one boot that it should not be on a second boot (worn on top of the first soft boot)? There are two opinions about this from Malik. The reason for disagreement is whether the obligation of wiping the inner boot is transferred to the outer boot, just as the obligation of washing the foot is transferred to the boot when it covers the foot? Those who held the second transference similar to the first allowed wiping of the outer boot, while those who did not hold it to be similar and found a distinction did not permit it.