Tushen wannan babin shi ne maganar Maɗaukaki, "Ya ku waɗanda suka yi imani! Idan kuka tashi zuwa salla, ku wanke fuskokinku, da hannayenku har zuwa gwiwar hannu, ku shafa kawunanku, sannan ku wanke ƙafafunku har zuwa idon sawu,"56 da kuma maganar Annabi ﷺ, "Allah ba ya karɓar salla ba tare da tsarki ba, kuma ba ya karɓar sadaka daga dukiyar da aka ci ta haram."

The basis of this chapter are the words of the Exalted, UO ye who believe! When ye rise up for prayer, wash your faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles”,56 and the words of the Prophet (God’s peace and blessings be upon him), “Allah does not accept prayer without purification nor charity from misappropriated proceeds”.

Saboda haka, malamai masana shari'a sun yarda cewa tsarkin jiki yana cikin sharuddan sallah, saboda waɗannan dalilai, ko da yake sun sabawa juna kan ko sharaɗi ne na ingancin sallah ko kuma sharaɗin wajabcinta. Ba su sabawa juna ba cewa sharaɗi ne ga dukkan nau'ikan sallah, banda sallar jana'iza da sujjadar karatu, domin akwai wani saɓani mara tushe game da hakan. Dalilin wannan shi ne yiwuwar ma'anoni daban-daban na kalmar "sallah". Sun sabawa juna kan ko kalmar tana shafar sallar jana'iza da sujjadar karatu a wasu ayoyin Alƙur'ani. Waɗanda suka riƙe cewa kalmar "sallah" tana shafar sallar jana'iza da sujjadar karatu da kanta, kuma waɗannan su ne mafi yawa, sun sanya wannan irin tsarkin ya zama sharaɗi a gare su, yayin da waɗanda suka riƙe cewa kalmar ba ta shafe su ba, saboda sallar jana'iza ba ta ƙunshi ruku'u ko sujjada ba, kuma babu tsaye ko ruku'u a cikin sujjadar karatu ma, ba su sanya wannan tsarkin ya zama sharaɗi a gare su ba. Akwai batutuwa guda huɗu masu alaƙa da wannan babi a ƙarƙashin wannan babban batu.

The jurists, therefore, agreed that purification is one of the conditions of prayer, because of these evidences, though they differed on whether it is 3 condition of validity or a condition of obligation. They did not disagree that it is a condition for all forms of prayer, except the funeral prayer and prostration, that is, the prostration of recitation, for there is some deviant disagreement about that. The reason for this are the different possibilities in the meaning of the term “salah” (prayer). They differed as to whether the term applies to the funeral prayer and prostration on reciting certain QuPanic verses. Those who maintained that the term “salah” applies to the funeral prayer and to prostration (of recitation) itself, and these are the majority, stipulated this form of purification for it, while those who held that the term does not apply to them, as the funeral does not involve bowing or prostrations, and there is no standing or bowing in prostrations (of recitation) either, they did not stipulate this form of purification for it. There are four issues related to this chapter under this main issue.

Malik, Abu Hanifa, da al-Shafi'i sun yi ra'ayin cewa tsarkin jiki (alwala) sharadi ne don taɓa mushafi (kwafin Alƙur'ani), yayin da Zahiriyyawa suka yi ra'ayin cewa ba sharadi ba ne. Dalilin saɓanin shi ne ko ma'anar kalmomin Maɗaukaki, "Wanda ba ya taɓa shi sai tsarkakan," 57 na nufin mutane ko mala'iku, ko kuma wannan magana tana nuna haramci ko kuma labari kawai. Waɗanda suka ɗauka cewa kalmar "tsarkakan" tana nufin mutane, kuma suka fassara maganar a matsayin haramci, sun ce ba a halatta wa kowa ya taɓa mushafi sai tsarkakan. Waɗanda suka fassara ta a matsayin labari, kuma suka fassara kalmar "tsarkakan" a matsayin alama ga mala'iku, sun ce babu wata alama a cikin ayar game da sharadin tsarkin jiki don taɓa mushafi. Kuma tunda babu wata hujja a cikin Littafi ko a cikin Sunna, sai a bar al'amarin bisa ƙa'idar asali ta rashin wajabci, wato halatta.

Malik, Abu HanTfa, and al-ShafiT held that it is a condition for touching the mushaf (copy of the Qur’an), while the Zahirites held that it is not. The reason for disagreement is whether the meaning of the words of the Exalted, “Which none toucheth save the purified”,57 refers to humans or angels, or whether this statement implies a prohibition or is just a report. Those who deemed the word “purified” to mean humans, and interpreted the statement as a prohibition, said that it is not permitted for anyone, but the purified to touch the mushaf. Those who interpreted it as a report and interpreted the word “purified” as an allusion to angels said that there is no indication in the verse about the stipulation of purification as a condition for touching the mushaf And as there is no evidence in the Book or in the sunna, the matter is to be left to the original rule of non-liability, which is permissibility.

Yawancin malamai sun gabatar da ra'ayinsu bisa hadisin cAmr ibn Hazm "cewa Annabi (tsira da amincin Allah su tabbata a gare shi) ya rubuta: 'Ba wanda ke taɓa Alƙur'ani sai mai tsarki.'" ﷺ Malamai sun sha banban game da wajabcin aiki da hadisan cAmr ibn Hazm, saboda an sami kuskuren rubutu (tashif) a cikinsu. Sai dai na ga Ibn Abi Mufawwaz yana bayyana su a matsayin sahihai idan ingantattun mai ruwaito suka ruwaito su, domin su wasiƙu ne na Annabi (tsira da amincin Allah su tabbata a gare shi). ﷺ Haka ake faɗa game da hadisan cAmr ibn Shu'aib daga mahaifinsa daga kakansa, duk da cewa mabiya mazhabar Zahiriyya sun ƙi su. Malik ya keɓe yara ƙanana a game da taɓa mushafi ba tare da tsarki ba, saboda ba su kai shekarun da ake ɗaukar nauyin aiki ba.

The majority argued for their opinion on the basis of the tradition of cAmr ihn Hazm “that the Prophet (God’s peace and blessings be upon him) wrote: ‘None but the purified touch the Qur’an.’”. The traditions of cAmr ibn Hazm are disputed among the scholars with respect to the obligation of acting upon them, as a writing error (tashif) occurred in them, though I have seen Ibn abMufawwaz declaring them as sahih when reported by reliable narrators, for they are letters of the Prophet (God’s peace and blessings be upon him). The Sarne is said about the traditions of cAmr ibn Shu^yb from his father from his grandfather, though the Zahirites reject them. Malik made an exemption in the case of minors touching the mushaf when they are not purified, as they have not reached the age of liability.

Malaman shari'a sun sha bamban game da wajabcin alwala ta ƙaramin hadasi, ko kuma ga mutumin da ya yi janaba, a wasu lokuta. Na farko shi ne lokacin da mutum, bayan ya yi babban hadasi, yana son ci gaba da barci. Jumhurin malamai sun tabbatar da cewa alwala a wannan hali abin so ne (mustahabbi), amma ba wajibi ba ne. Ahlul-Zahir kuwa suna ganin cewa wajibi ne, domin an tabbatar da hakan daga Annabi ﷺ ta hadisin Umar, cewa ya tambayi Manzon Allah ﷺ abin da zai yi idan ya yi babban hadasi (kamar jima'i ko fitar maniyyi) da dare. Sai Manzon Allah ﷺ ya ce masa: "Ka yi alwala ka wanke al'aurarka, sannan ka kwanta barci." An kuma ruwaito wannan hadisi daga gare shi ta hanyar A'isha. Jumhurin sun zabi...

The jurists disagreed about the obligation of (performing the minor) ablution or a person who was sexually defiled, in certain cases. The first is when, a ving committed a major hadath, he wishes to continue sleeping. The Majority upheld the recommendation of ablution, but not its obligation. The Zahirites maintain that it is obligatory, because it is established from the Prophet (God’s peace and blessings be upon him) through the tradition of (Umar that he asked the Messenger of Allah (God’s peace and blessings be upon him) what he had to do when he is involved in a major hadath (like intercourse or seminal discharge) during the night. The Messenger of Allah (God’s peace and blessings be upon him) said to him, “Perform ablution and wash your penis, and then go to sleep”. This is also related from him through <A isha. The majority chose 5

don't translate - wait, I'll translate faithfully: don't translate Wait, I need to be careful: the rules say to translate the user's text faithfully, so here is the Hausa translation: Don't translate it. Hausa translation: a fassara umurnin a matsayin shawara (mustahabbi), da kuma barin ma'anarsa ta zahiri saboda rashin dacewarta da wajibcin tsarkake jiki idan niyya ita ce zuwa barci, watau dacewa ta shari'a (al-mula'ama al-shar'iyya).

to construe the command as a recommendation and to relegate the literal meaning due to its incompatibility with the obligation of purification when the intention is to go to sleep, that is, legal compatibility.

Sun kuma yi hujja da wasu hadisai, mafi ingancinsu shi ne hadisin Ibn cAbbas cewa Manzon Allah (Allah ya yi masa salati da aminci) ya taba dawowa daga bayan gida sai aka kawo masa abinci. Aka ce masa, "Ba za mu kawo maka ruwan alwala ba?" Sai ya ce, "Ko zan tashi in yi salla ne har in yi alwala?" A wasu ruwayoyi, an ce masa, "Za ka yi alwala ne?" Sai ya ce, "Ban yi niyyar yin salla ba tukuna, don in yi alwala." Neman goyon baya ga wannan hadisin rauni ne, domin yana daga cikin mafi raunin nau'ikan shaida daga nassi. Sun kuma yi hujja da hadisin Aisha "cewa Manzon Allah (Allah ya yi masa salati da aminci) yana kwanciya barci bayan ya yi hadathi babba ba tare da ya taba ruwa ba." Sai dai wannan hadisi yana da rauni.

Malik da al-Shafi'i sun sharadta alwala don dawafi, yayin da Abu Hanifa ya ce ba ya wajaba. Dalilin sabanin shi ne rashin tabbas game da hukuncin dawafi, ko ya kamata a danganta shi da hukuncin sallah. A gefe guda, akwai ingantaccen rahoto cewa "Manzon Allah ﷺ ya hana mace mai haila yin dawafi, kamar yadda ya hana ta yin sallah". Daga wannan fanni, dawafi yana kama da sallah. Wasu hadisai ma sun kira dawafi da sallah.

Malik and al-ShafiT stipulated ablution for circumambulation, while Abu Harnfa held it to be unnecessary. The reason for disagreement is the vacillation of the hukm of circumambulation whether it should be associated with the hukm of prayers. On the one hand, there is the established report “that the Messenger of Allah (God’s peace and blessings be upon him) prohibited circumambulation to the menstruating woman, just as he prohibited her to pray”. From this aspect tawaf resembles prayer. In some traditions circumambulation has been called prayer.

Hujjar Abu Hanifa ita ce cewa tsarkake jiki ba sharadi ba ne ga dukkan abubuwan da aka haramta yayin haila, idan za a yi su bayan haila ta kare. Misali, azumi a ra'in mafi yawan malamai (ba ya bukatar alwala).

Abu Hanifa’s argument is that purification is not a condition for everything that is prohibited during menstruation, when it is to be performed after the cessation of menstruation. For example, fasting in the opinion of-the majority (does not need ablution).

Mafi yawan malamai sun tabbatar da cewa ya halatta mutumin da bai yi alwala ba ya karanta Alkur'ani kuma ya yi zikirin Allah. Wasu malaman fiqhu sun ce hakan ba ya halatta sai dai idan ya yi alwala.

The majority maintained that it is permitted for a person who has not performed ablution to recite the Qur’an and engage in the remembrance of Allah. A group of jurist said that this is not permitted, unless he performs ablution.

Dalilin rashin jituwa shi ne hadisai guda biyu da aka tabbatar amma suka saba wa juna. Na farko shi ne hadisin Abu Jahm, wanda ya ce: "Manzon Allah (ﷺ) yana zuwa daga gefen Bi'r Jamal sai ya haɗu da wani mutum wanda ya yi masa sallama. Annabi bai amsa sallamar ba sai ya isa gefen bango, inda ya shafa fuskarsa da hannayensa, sannan ya amsa sallamar." Na biyu kuma shi ne hadisin A'isha, "cewa babu abin da ya hana Manzon Allah (ﷺ) karatun Alƙur'ani sai janaba."

The reason for disagreement are two established conflicting traditions. The first is the tradition of Abu Jahm, who said, “The Messenger of Allah (God’s peace and blessings be upon him) was coming from the side of BPr Jamal when he met a man who greeted him (with a salam). The Prophet did not return the greeting till he reached the side of the wall, where he rubbed his face and hands, and then returned the greeting”. The second tradition is that of CAIT, “that nothing prevented the Messenger of Allah (God’s peace and blessings be upon him) from the recitation of the Qur’an, except janaba”.

Yawancin malamai sun tabbatar da cewa hadisi na biyu ya soke na farko, yayin da waɗanda suka wajabta alwala don ambaton Allah suka fi son hadisi na farko.

The majority maintained that the second tradition had abrogated the first, while those who made ablution obligatory for the remembrance of Allah preferred the first tradition.