Tushen wajabcin tsarkake jiki da ruwa shi ne fadin Mai girma da daukaka: "Kuma Yana saukar da ruwa daga sama a kanku, domin ya tsarkake ku da shi,"44 da fadinSa: "... kuma idan ba ku samu ruwa ba, to ku nufi ƙasa mai tsarki, ku shafa fuskokinku da hannuwanku da ita."45

The basis for the obligation of purification with water are the words of the Exalted, “And (He) sends down water from the sky upon you, that thereby He might purify you”,44 and His words, “.. . and then ye find not water, then go to high clean soil and rub your faces and your hands (therewith)”.45

Masana shari'a sun yi ittifaki cewa duk nau'ukan ruwa tsarkaka ne a kansu, kuma suna tsarkake wasu abubuwa, sai dai ruwan teku, wanda aka sami wani sabani a kansa a zamanin farko. Su (masu kin yarda) an ci musu hujja da cewa ruwan teku yana cikin ma'anar kalmar "ruwa" ba tare da takaitawa ba, da kuma hadisin da Malik ya ruwaito, wato maganar Annabi ﷺ, "Ruwansa tsarkakakke ne, kuma halal ne matattun halittunsa." Duk da cewa wannan hadisi ne da ingancinsa ya zama abin takaddama, dokar shari'a a fili tana goyon bayansa.

The jurists agreed that all kinds of water are pure in themselves, purifying other things, except for the water of the sea, about which there was some disagreement in the first period. They (the dissenters) are defeated by the fact that sea-water is included within the unqualified use of the term “water” and also by the tradition recorded by Malik, which is the saying of the Prophet, “Its water is pure, and its dead creatures are lawful”. Although, this is a tradition whose authenticity is disputed, the law apparently supports it.

Malaman fiqhu sun kuma yarda a kan abubuwan da suke canza ruwa, da waɗanda ake samun su a cikinsa a al'ada (ko waɗanda ba a cika raba su da shi ba, kamar koren gansa), cewa ba sa kwace masa tsarkinsa da ikonsa na tsarkake wasu, sai dai ɗan saɓani da aka ruwaito game da ruwan da ya tsaya cak daga Ibn Sirin, wanda ra'ayinsa a nan ma an ƙi shi bisa dalilin cewa amfani da kalmar "ruwa" a ma'ana gabaɗaya ya shafi ruwan da ya tsaya cak ma. Sun kuma yarda cewa ruwan da najasa ta canza shi ta fuskar ɗanɗano, launi, ko ƙamshi, ko ta fuskar fiye da ɗaya daga cikin waɗannan halaye, ba a halatta a yi da shi alwala ko tsarkake wani abu ba. Sun yarda cewa ruwa mai yawa ba ya ƙazantuwa da najasoshin da ba su canza ɗaya daga cikin halayensa (da aka ambata) ba, kuma yana ci gaba da kasancewa mai tsarki.

The jurists, similarly, agreed about things that alter the water and that are normally found in it (or that are not normally separated from it, like green moss), do not usurp its purification and the quality of purifying, except for slight disagreement recounted about stagnant water by Ibn Sirin, whose opinion here is also rejected on the ground that the absolute use of the term “water” applies to stagnant water as well. They agreed about water that has been altered by impurity with respect to taste, colour, or smell, or with respect to more than one of these qualities, that it is not permitted for purposes of ablution or purification. They agreed that water in large quantities is not defiled by impurities that do not alter one of its (mentioned) qualities, and that it remains pure.

Wannan shi ne abin da suka amince da shi a cikin wannan maudu'i, amma sun saba a kan batutuwa shida waɗanda suke kamar ƙa'idoji da dokoki na wannan maudu'i.

This is what they agreed upon in this topic, but they disagreed about six issues that are like rules and principles of the topic.

Sun yi sabani game da ruwan da ke ɗauke da najasa, amma ba tare da an canza ɗaya daga cikin sifofinsa ba. Wata ƙungiyar malaman fiqhu sun ce yana da tsarki ko yawansa ya yi yawa ko kaɗan. Wannan na ɗaya daga cikin riwayoyin daga Malik, kuma ƙungiyar Zahiriyyah ma sun riƙe wannan ra'ayi. Wata ƙungiyar kuwa sun raba tsakanin ruwan da yake yawa da wanda yake kaɗan, suna cewa idan akwai kaɗan daga cikinsa, to najasa ce, idan kuma yana da yawa, ba najasa ba ne. Daga nan suka sake yin sabani game da iyakar da ke raba ƙaramin ruwa da babban ruwa. Ra'ayin Abu Hanifa shi ne cewa babban ruwa shi ne wanda raɗaɗin motsi da mutum ya haifar a gefe ɗaya ba ya kai ga ɗayan gefen. A wajen al-Shafi'i kuwa, iyakar ita ce cikakken ruwan kwarya biyu (qullah), wanda nauyinsa ya kai kimanin rati ɗari biyar. Wasu malamai kuma ba su sanya wata iyaka ba, amma sun riƙe cewa najasa tana ɓata ruwa idan yana kaɗan, koda sifofinsa ba su canja ba. Wannan an riwaito daga Malik. An kuma riwaito cewa irin wannan ruwa ba ya ɓacewa, amma amfani da shi ba abu ne mai kyau ba. Don haka akwai ra'ayoyi uku daga Malik game da amfani da ƙaramin ruwa wanda aka jefa a cikinsa ƙananan abubuwan najasa. Na farko, cewa ruwan ya ɓace, ko kuma an hana amfani da shi. Na biyu, cewa bai ɓace ba muddin sifofinsa ba su canja ba. Na uku, cewa amfani da shi abin ƙi ne.

They disagreed about water that contains impurities, but where none of its attributes is altered. One group of jurists said that it is pure irrespective of large or small quantities. This is one of the narrations from Malik and is also upheld by the Zahirites. Another group made a distinction between water in large and small quantities, saying that if there is little of it, it is impure and if there is much of it, it is not. They disagreed then about the demarcation separating small from large quantities (of water). Abu HanTfa’s opinion is that a large quantity of water is that in which a ripple caused by a person at one end does not reach the other side. According to al-ShafiT the limit is the fill of two qullas (containers), which weigh about five hundred rati (pounds). Some jurists did not impose any limit, though they held that impurities defile water in small quantities, even if its attributes are not changed. This is related from Malik. It is also related that such water is riot defiled, but that its use is undesirable. Thus, there are three opinions from Malik about the use of small Quantities of water in which small impure objects have been dropped. First, that it has thus been defiled, or it has been rendered unusable. Second, that it has not been defiled, so long as its attributes have not changed. Third, that its use is reprehensible.

Dalilin sabani a nan shi ne karo-karon ma'anoni na zahiri na hadisan da aka ruwaito a kan wannan batu. A hadisin Abu Hurairah da ya gabata—"Idan ɗayanku ya tashi daga barci"—ma'anar zahirinsa ita ce, ɗan ƙaramin najasa yana ƙazantar da ɗan ƙaramin ruwa. Haka ma a hadisin Abu Hurairah wanda aka kafa daga Annabi ﷺ inda ya ce: "Kada wani ya yi fitsari a cikin ruwa mai tsayawa sannan ya yi amfani da shi wajen wanka", daga ma'anar zahirinsa ake fahimtar cewa ɗan ƙaramin najasa yana ƙazantar da ɗan ƙaramin ruwa. Haka kuma hana wanka a cikin ruwa mai tsayawa ga mutumin da ya samu najasa mai girma. Wannan yana gaba da abin da hadisin Anas ya nuna, wanda ya ruwaito: "Wani Badawi ya je gefen masallaci don ya yi fitsari, sai mutane suka tsawata masa. Manzon Allah ﷺ ya ce: 'Ku bar shi.' Bayan mutumin ya gama fitsari, Manzon Allah ﷺ ya umarci a zuba masa kwano na ruwa a kan fitsarinsa." Ma'anar zahirin wannan hadisi ta nuna cewa ƙaramin najasa ba ya ƙazantar da ɗan ƙaramin ruwa, domin a bayyane yake cewa wannan wuri ya tsarkaka da kwano na ruwa. Akwai kuma hadisin Abu Sa'id al-Khudri, wanda Abu Dawud ya rubuta. Ya ce: "Na ji an tambayi Manzon Allah ﷺ ko ana iya amfani da ruwan rijiyar Buda'a, kuma rijiya ce da ake jefa naman kare, da tufafin haila, da datti a cikinta. Annabi ﷺ ya ce: 'Babu abin da ke ƙazantar da ruwa.'"

Ruwan da aka gauraya da zafarani ko wasu abubuwan da ruwa yakan kasance kyauta a wurinsu, har suka canza wata sifarsa, yana da tsarki bisa ra'ayin dukkan malaman fiqhu, amma yana rasa ikon tsarkake wasu bisa ra'ayin Malik da al-Shafi'i. Yana tsarkake bisa ra'ayin Abu Hanifa muddin canjin (a siffofinsa) ba a samu ta hanyar zafi ba. Dalilin sabani ya samo asali ne daga fahimtar kalmar "ruwa" da aka yi amfani da ita ba tare da sharadi ba a kan irin wannan ruwa da aka gauraya. Waɗanda suka ce ruwan da aka gauraya ba ya cikin kalmar ruwa kawai, sai dai ana siffanta shi da abubuwan da aka ƙara, kamar "ruwan kaza da kaza", ba su halatta yin alwala da shi ba, domin alwala ana yinta ne da ruwa tsantsa. Waɗanda suka ce kalmar ruwa har yanzu tana iya amfani ga ruwan da aka gauraya, sun halatta yin alwala da shi. Ga ruwan da aka dafa da wani abu mai tsarki, a bayyane yake cewa kalmar ba ta dace da shi ba, saboda haka ba su halatta yin alwala da shi ba; haka kuma ba su halatta shi ba ga ruwan da aka ciro daga shuke-she, sai abin da aka rubuta a littafin Ibn Shahan game da halaccin amfani da ruwan fure a wankan Juma'a. Gaskiya ita ce hukuncin ya dogara ne da adadin abubuwan da aka ƙara. Idan an gauraya sosai, ruwan na iya kaiwa ga halin da kalmar ruwa ba za ta ƙara dacewa da shi ba, sai ya sami kalma mai siffantawa, kamar kalmar ruwan wanka; ko kuma ba zai kai ga wannan hali ba, musamman idan ƙamshinsa ne kawai ya canza. Saboda haka wasu malamai ba su yi la'akari da ƙamshi ba wajen hana ruwan da aka gauraya. An karbo cewa Annabi (tsira da aminci su tabbata a gare shi) ya ce wa Umm 'Atiyya, lokacin da za ta yi wa 'yarsa (wadda ta rasu) wanka: "Ki yi mata wanka da ruwa da sidr (magarya), kuma a cikin wankan ƙarshe ki sa ɗan kafur." Wannan ruwa ne da aka gauraya, amma gaurayar ba ta kai ga halin da zai kawar da kalmar ruwa ba tare da sharadi ba. Malik, yana dogara da hukuncinsa a kan tsananin hadin, ya bambanta tsakanin gaurayawa mai rauni da mai karfi. Ya halatta gaurayawa mai rauni, koda kuwa sifofin ruwan sun canja, amma bai halatta haka a cikin mai karfi ba.

Water in which saffron or other things of which water is often free, are mixed, altering one of its attributes, is pure according to all the jurists, but loses its power to purify according to Malik and al-ShafiT It purifies according to Abu HanTfa as long as the change (in attributes) is not achieved through heating. The reason for disagreement stems from the understanding of the absolute term “water” as applied to such mixed water. Those who held that water so mixed is not covered by the unqualified term water, but is described by the things added, such as “the water of such and such thing”, did not allow ablution with it, as ablution is to be performed with unadulterated water. Those who said that the term water still applies to water so mixed, allowed ablution with it. For the obvious inapplicability of the term to water heated with a non-polluted thing, they did not permit ablution with it; similarly, they did not permit it in the case of water extracted from vegetation, except for what is recorded in the book of Ibn Shahan about the permissibility of using rose-water in the jumu'a washing. The truth is that the verdict depends upon the quantities of the additives. With excessive mixing, the water may reach a state where the absolute term for water will not apply t0 it and will acquire a qualifying term, like the term bath water; or it may not reach such a state, especially when it is only the smell that has been altered. It is for this reason that some jurists did not take smell into account when prohibiting mixed water. The Prophet (God’s peace and blessings be upon him) is reported to have said to Umm cAtiyya, when she was about to bathe his (dead) daughter, “Bathe her with water and sidr (lotus), and in the last course of washing add some camphor”. This is mixed water, but the mixture did not reach a state where it would negate the absolute term for water. Malik, basing his judgment on the intensity of the mixture, made a distinction between weak and strong mixtures. He permitted weak mixtures, even when the attributes of the water were altered, but did not permit it in strong ones.

Malaman shari'a sun sabawa game da ruwan da aka riga aka yi amfani da shi wajen tsarkakewa, kuma suka kasance cikin ra'ayoyi uku. Wata ƙungiya ta malamai ba ta halatta amfani da shi wajen tsarkakewa ta kowace fuska ba, wannan ita ce ra'ayin al-Shafi'i da Abu Hanifa. Wata ƙungiyar kuwa ta ɗauke shi a matsayin abin ƙi, amma ba ta halatta tayammum ba idan yana nan, wannan ita ce mazhabar Malik da almajiransa. Wata ƙungiya ta malamai ba ta ga wani bambanci tsakanin wannan ruwa da ruwa mai tsarki a ma'anarsa ta gaskiya ba, wannan ita ce ra'ayin Abu Thawr, Dawud, da almajiransu. Abu Yusuf kuwa ya bambanta da duk waɗannan ra'ayoyi, ya ce ruwan najasa ne.

The jurists disagreed about water (already) used for purification and held three opinions. A group of jurists did not permit its use in purification under any circumstances, which is the opinion of al-ShaficT and Abu HanTfa. Another group considered it undesirable, but did not permit tayammum when it existed, which is the view of Malik and his disciples. A group of jurists did not find any difference between this water and water in its absolute meaning, which was the opinion of Abu Thawr, Dawud, and his disciples. Abu Yusuf deviated from all this and said that it is impure.

Dalilin rashin jituwa a nan kuma yana tasowa ne daga tambayar ko ruwan da ya gauraya da wani abu yana cikin kalmar ruwa ba tare da wani sharadi ba; wasu sun kai ga cewa kalmar ruwan wanka ta fi dacewa da shi fiye da kalmar ruwa. Sahabban Manzon Allah ﷺ suna gasa a kan ragowar ruwan alwalar Manzon Allah ﷺ, kuma a bayyane yake cewa wasu digon ruwan da aka yi amfani da shi za su faɗa cikin kwanon da ke ɗauke da ragowar.

The reason for disagreement here also arises from the question of whether it is included in the unqualified term for water; some went as far as saying that the term bath-water is more appropriate for it than the term water. The Companions of the Prophet (God’s peace and blessings be upon him) used to compete for the excess left over from the ablution of the Prophet, and it is obvious that some drops of the water used would fall into the utensil that contained the surplus.

Gabaɗaya, ruwan nan tsantsar ruwa ne, kuma ba ya zama wanda sifofinsa suka canza saboda datti daga gaɓoɓin da ake wanke da shi. Amma idan ya gurɓata, to hukuncinsa yana daidai da hukuncin ruwan da wani sifarsa ta canza saboda wani abu mai tsarki, duk da cewa abu ne da yanayinsa yake ƙyamata; wannan shi ne abin da waɗanda suka ɗauke shi makaruhi suka yi la'akari da shi. Amma ga wanda ya ɗauke shi ƙazantacce, babu wata hujja da take goyon bayansa.

On the whole, it is absolute water and does not end up with changed attributes through the dirt of the limbs that are washed with it, but if it is sullied, then its hukm is the same as that of water one of whose attributes has changed with something pure, though it is something repelling by nature; this is what was taken into account by those who considered it abominable. As for one who considered it filthy, there is no evidence to support him.

Fuqaha sun yi ittifaki kan tsarkin ragowar abincin Musulmi da na dabbobi, amma sun sha bamban sosai kan sauran nau'o'i. Wasu sun yi imani cewa ragowar kowace dabba tsarkakakke ce, yayin da wasu suka keɓe alade shi kaɗai. Waɗannan ra'ayoyi biyu an danganta su ga Malik. Wasu fuqaha sun keɓe alade da kare, wanda shi ne ra'ayin al-Shafi'i. Wasu sun haɗa dabbobin farauta gaba ɗaya, wanda shi ne ra'ayin Ibn al-Qasim. Wasu kuma sun riƙe cewa ragowar dabbobi na biye da hukuncin namansu; idan naman an haramta, ragowarsa ma ba shi da tsarki, idan naman ya halatta, ragowarsa tsarkakakke ne. Game da ragowar mushrikin, an ce ba shi da tsarki, yayin da aka ce abin ƙyama ne kawai idan yana shan khamr (giya), wanda shi ne ra'ayin Ibn al-Qasim. Haka lamarin yake ga dukkan dabbobin da ba sa cin ƙazanta a dabi'ance, kamar kaji na daji masu cin ƙazanta, raƙumi, da karnuka.

The jurists agreed about the purity of the leftovers of Muslims and cattle, but J he? disagreed extensively about other categories. Some believed that the e ^°ver of every animal is pure, while others made an exception in the case of SWlne alone. These two views are related from Malik. Some jurists made an excePtion in the case of swine and dogs, which is al-Shafi Fs opinion. Some c ai deluded the beasts of prey generally, which is Ibn al-Qasim’s opinion. Others Jp ntained that leftovers of animals are subservient to the hukm of (their) flesh; I hc A sh is prohibited the leftover is impure, if the flesh is abominable the e over is abominable too, but if the flesh is permissible the leftover is pure. t0 the leftover of an idolater, it is said that it is impure, while it is said that it is abominable only if he drinks khamr (wine), which is Ibn al-Qasinf. opinion. The same is the case for him of all animals that do not normally avok filth, like filth-consuming wild hens, camels, and dogs.

Rikicinsu ya dogara ne akan abubuwa uku. Na farko shi ne karo da qiyas (analog) da ma'anar fili ta Littafi. Na biyu shi ne karo da ma'anar zahiri ta hadisai. Na uku shi ne karo tsakanin hadisai da juna.

Their disagreement is based on three points. First is the conflict of analog) with the obvious meaning of the Book. Second is its conflict with the literal meaning of the traditions. The third is the conflict of the traditions among themselves.

Ma'anar cewa mutuwar dabba ba tare da yanka ba ita ce sanadin najasar gawarta a shari'a, ya samar da tushen qiyasi cewa rayuwa ita ce tushen tsarkin jikin dabba. Idan haka ne, to kowane abu mai rai yana da tsarki, kuma duk abin da yake tsarki, to abin da ya rage daga gare shi ma yana da tsarki. Ma'anar zahirin Littafi tana adawa da wannan qiyasi game da alade da mushrikai. Allah Maɗaukakin Sarki ya ce game da alade, "naman alade, domin lalle shi ƙazanta ne",47 kuma abin da yake ƙazanta a cikin jiginsa, shi ma najasa ne. Saboda haka, wata ƙungiyar malamai sun keɓe alade kaɗai daga cikin dukkan dabbobi masu rai, yayin da waɗanda ba su keɓe shi ba suka fassara ayar da cewa tana nuna saukakawa a kansa. Game da mushrikai kuwa, kalmomin Maɗaukaki su ne, "Ya ku waɗanda suka yi imani! Lalle mushrikai najasa ne. Saboda haka kada su kusanci Masallacin Harami".48 Waɗanda suka fassara wannan ma a zahirinta sun keɓe mushrikai daga ma'anar qiyasin, yayin da waɗanda suka ɗauki wannan a matsayin saukakawa kawai a gare su suka sake sanya buƙatar qiyasi.

Malamai sun sabawa game da ragowar ruwan alwala (ragowar tsarkakewa) ta fuskar hukunci, inda suka bayar da ra'ayoyi biyar. Ra'ayi na farko: wata ƙungiya ta ce ragowar tsarkakewa tsarkakakkiya ce ba tare da wani sharadi ba, kuma tana tsarkakewa. Wannan shi ne ra'ayin Malik, al-Shafi'i, da Abu Hanifa. Ƙungiya ta biyu ta ce ba a halatta namiji ya yi tsarkake kansa da ragowar mace, amma ana halatta mace ta yi tsarkake kanta da ragowar namiji. Ƙungiya ta uku ta ce ana halatta namiji ya yi tsarkake kansa da ragowar mace muddin ba ta kasance tana cikin janaba ko tana al'ada ba. Ƙungiya ta huɗu ta ce ba a halatta wani daga cikinsu ya yi tsarkake kansa da ruwan da ya rage daga ɗayan ba, sai dai idan sun fara amfani da shi a lokaci guda. Wata ƙungiya kuma ta ce ba a halatta ko da sun fara a lokaci guda ba, kuma wannan shi ne ra'ayin Ahmad bn Hanbal.

The jurists disagreed about the leftovers from purification expressing five °Pmions. One group held that the leftovers of purification are clean absolutely (and purifying). This is the opinion of Malik, al-Shafi T, and Abu HanTfa. c Another group said that it is not permitted for a man to purify himself with leftover of a woman, but it is permitted for a woman to purify herself with the leftover of a man. A third group said that it is permitted for a man to Purify himself with the leftover of a woman as long as she is not sexually ^efiled or menstruating. The fourth group maintained that it is not permitted Or either one of them to undertake purification with the surplus water of the ot her, unless they started using it at the same time. Another group said that it not permitted even if they commenced at the same time, which is Ahmad 1 n Hanbal’s opinion.

Dalilin sabani yana kasancewa ne a kan bambance-bambancen hadisai masu alaka da wannan batu. Akwai hadisai guda hudu a kan haka. Na farko, hadisin cewa Annabi ﷺ yana wanke janaba tare da matayensa ta amfani da kwano guda. Na biyu, hadisin Maymuna cewa ya yi wanka da ragowar ruwan da matarsa ta bari. Na uku, hadisin al-Hakam al-Ghifari cewa Annabi ﷺ ya hana namiji yin alwala da ragowar ruwan da mace ta bari; Abu Dawud da al-Tirmidhi ne suka rawaito shi. Na hudu shi ne hadisin Abdullahi dan Sarjas, wanda ya ce: "Manzon Allah ﷺ ya hana namiji yin wanka da ragowar ruwan mace, ko mace ta yi wanka da ragowar ruwan namiji, sai dai idan sun fara a lokaci guda." Malaman fiqihu sun bi hanyoyi biyu wajen fassara wadannan hadisai: hanyar fifita wasu a kan wasu, da kuma hanyar sulhunta wasu da fifita wasu.

The reason for disagreement is based upon the differences in the relevant traditions. There are four related traditions about this. First, the tradition that the Prophet (God’s peace and blessings be upon him) used to wash away major ritual impurities along with his wives using the same utensil. Second, the tradition of Maymuna that he washed with the surplus left by his wife. Third, the tradition of al-Hakam al-Ghifari that the Prophet (God’s peace and blessings be upon him) prohibited the ablution by a man with the surplus left by a woman; this is recorded by Abu Dawud and al-TirmidhT. Fourth is the tradition of cAbd Allah ibn Sarjas, who said, “The Messenger of Allah (God’s peace and blessings be upon him) prohibited that a man may wash with the surplus left by a woman, or that a woman may wash with the surplus left by a man, unless they commence at the same time”. The jurists adopted two kinds of methods for the interpretation of these traditions: a method of preference, and a method of reconciling some and' preferring others.

Abu Hanifa, cikin wata fatawa da almajiransa da dukkan malaman fiqhu na yankuna suka saba da ita, ya halatta alwala da nabidh na dabino a lokacin tafiya, bisa hadisin Ibn Abbas, wanda ya ce: "Ibn Mas'ud ya fita tare da Manzon Allah ﷺ a daren aljannu, sai Manzon Allah ﷺ ya tambaye shi: 'Kana da ruwa?' Ya ce: 'Ina da nabidh a cikin kwanta'. Manzon Allah ﷺ ya ce: 'Ka zuba wasu'. Sai ya (Annabi ﷺ) yi alwala da shi, yana cewa: 'Abin sha ne kuma abu ne mai tsarkake'." Haka kuma ya ambaci hadisin Abu Rafi', bawan Ibn Umar, wanda aka karba daga Ibn Mas'ud, wanda kusan iri daya ne, cewa: Manzon Allah ﷺ ya ce: "Yana da kyau; 'ya'yan itace ne da ruwa mai tsarkake". Haka kuma sun yi ikirarin cewa wannan ra'ayi an danganta shi ga sahabbai kamar Ali da Ibn Abbas, kuma tunda babu wani sahabi da ya saba musu, ya zama ijma'i. Sai dai malaman hadisi sun ki karbar wannan hadisi saboda rauni a sarkar masu ruwaitawa (isnadi). Bugu da kari, sahihan hanyoyi sun ruwaito cewa Ibn Mas'ud bai kasance tare da Manzon Allah ﷺ a daren aljannu ba. Galibin malamai sun ki karbar wannan hadisi bisa maganar Mai girma da daukaka: "Idan ba ku sami ruwa ba, to ku nemi kasa mai tsarki, ku shafa fuskokinku da hannayenku da ita." Sun ce: Allah bai halatta amfani da wani abu banda ruwa da kasa mai tsarki ba. Haka kuma sun yi hujja da maganar Annabi ﷺ: "Kasa mai tsarki ita ce alwalar Musulmi, koda an shafe shekaru goma ba a sami ruwa ba; idan ya sami ruwa, to ya shafa shi a fatarsa." Sun iya cewa (Hanafiyya) za su iya cewa kalmar "ruwa" a cikin hadisi ana amfani da ita ne a ma'anar gabaɗaya (don haka har da nabidh), kuma wannan ƙarin hukunci ne da ba ya zama naskhi, ta yadda Littafi zai yi karo da shi. Amma hakan zai saɓa wa ƙa'idarsu cewa ƙari yana zama naskhi.

Abu HanTfa, in an opinion opposed by his disciples and all the jurists of the regions, permitted ablution with the nabidh of dates during a journey on the basis of the tradition of Ibn cAbbas, which says: “Ibn Mascud went out with the Messenger of Allah on the night of the jinn and the Messenger of Allah asked him, ‘Do you have any water?’ He said, ‘I have nabidh in my container’. The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Pour out some’. He (the Prophet) performed ablution with it saying, Tt is a beverage and a purifying element’”. He also quoted the tradition of Abu Rafic, the client of Ibn TJmar, derived from Ibn Macud—which is almost the same—as follows: The Messenger of Allah (God’s peace and blessings be upon him) said, “It is good; fruit and purifying water”. They also claimed that this opinion is attributed to Companions like cAIi and Ibn cAbbas, and as there was no other Companion opposing them it amounted to a consensus. The traditionists, however, rejected this tradition because of the weak line of narrators (in its isndd). Furthermore, more reliable channels have related that Ibn Mas ud was not with the Messenger c of Allah (God’s peace and blessings be upon him) on the night of the jinn. The majority rejected this tradition on the basis of the words of the Exalted, “And ye find not water, then go to high clean soil and rub your faces and your hands (therewith)”.50 They said that He not permit the use of anything beside water and clean soil. They also ar gued on the basis of the words of the Prophet (God’s peace and blessings be u P°n him), “Clean soil constitutes the ablution of a Muslim, even if water is ° ot t0 ke found for ten seasons, and as soon as he finds water let him touch his , ce with it”. They (the Hanafites) could have said that the term water is used 10 the absolute sense in the tradition (thus, including nabidh), and it is an ltl °n that does not constitute abrogation so that the Book should conflict it, but then it is against their principle that an addition constitutes * br°gation.