Asasin wannan irin tsarkakewa shi ne maganar Maɗaukaki: "Kuma idan kun kasance cikin janaba, to ku tsarkake kanku."58 Bayani game da hukunce-hukuncenta — bayan an riga an koyi wajibcinta, a kan wane ne ya wajaba, da tantance abin da za a yi amfani da shi, wato ruwa tsarkakakke — an raba shi zuwa babi uku. Babi na farko yana kan tantance ayyukan da ke cikin wannan tsarkakewa. Na biyu yana kan abubuwan da ke ingantar da ita. Babi na uku ya ƙunshi hukunce-hukuncen abubuwan da ke ɓata wannan tsarkakewa. 4' Game da wanda ya wajaba a kansa, ya wajaba ga kowane mutum mai wajibcin yin sallah, kuma babu saɓani a kan haka. Haka nan babu saɓani a kan wajibcinta, kuma hujjojinta iri ɗaya ne da na alwala, wanda muka ambata. Haka kuma hukunce-hukuncen da suka shafi nau'o'in ruwa, wanda tattaunawarsa ta gabata.

The basis for this kind of purification are the words of the Exalted, “And if ye are involved in a major hadath, purify yourself’.58 The discussion covering its rules—after having learned its obligation, on whom it is obligatory, and the ^entification of the thing to be used, which is unadulterated water—is undertaken in three chapters. The first chapter relates to the identification of acts involved in this purification. The second relates to the factors ^validating it. The third chapter covers the ahkdm of the invalidation of this Purification. 4’ About the person on whom it is obligatory, it is incumbent upon each Person who is under an obligation to pray, and there is no dispute about this. Similarly, there is no dispute about its obligation, and its evidences are the same as those for ablution, which we have mentioned. Likewise, the ahkam relating to the categories of water, whose discussion has preceded.

Masana shari'a sun sha banban kan ko shafa jiki gaba ɗaya da hannu (watau tausa fata yayin da ruwa ke gudana a kanta) sharaɗi ne ga wannan tsarkakewa, kamar yadda yake a tsarkake gaɓoɓi yayin yin alwala, ko kuwa ya isa a bar ruwa ya gudana a kan dukan jiki ba tare da shafa jiki da hannu ba. Yawancin masana shari'a sun tabbatar da cewa barin ruwa ya gudana a jiki ya isa. Malik, yawancin almajiran sa, da al-Muzanī daga cikin almajiran al-Shāfi'ī, sun ce idan mutumin da ke yin tsarkakewa ya rasa wuri ɗaya a jikinsa ba tare da ya shafa shi da hannunsa ba, tsarkakewarsa ta kasance bai cika ba.

The jurists disagreed over whether running the hand over the entire body (i.e. massaging the skin while water is running over it) is a condition for this purification, as is the case in the purification of limbs while performing ablution, or whether it is sufficient to let water flow over the entire body without running the hand over the body. The majority of the jurists maintained that letting water flow over the body is enough. Malik, most of his disciples, and al-MuzanT from among the disciples of al-ShafiT held that if the person undertaking purification misses a single spot of his body over which he does not pass his hand, his purification remains incomplete.

Dalilin sabani shi ne rashin bayyanar ma'anar kalmar *ghu$T\ da kuma sabanin ma'anoni na zahiri a cikin hadisan da aka ruwaito game da bayanin wanka, da kuma kwatancin wanka da alwala. A cikin ingantattun hadisai da suka shafi batun wankan Annabi ﷺ, waɗanda aka ruwaito ta hanyar 'A'isha da Maimuna, babu ambaton shafa jiki; suna ambaton kwarara ruwa a kansa ne kawai. A cikin hadisin 'A'isha, ta ce: "Lokacin da Manzon Allah ﷺ ya yi wanka bayan saduwa, yakan fara wanke hannayensa. Sannan ya zuba ruwa daga hannun dama zuwa hannun hagu, da shi yake wanke al'aurarsa. Sannan ya yi alwala ta sallah, kamar yadda yake yi don sallolin yau da kullum. Bayan haka, yakan ɗauki ruwa ya sanya yatsunsa har zuwa tushen gashinsa, ya zuba ruwa sau uku a kansa. A ƙarshe, yakan bar ruwa ya kwarara a kan dukkan jikinsa."

The reason for disagreement is the equivocality of the term *ghu$T\ and the conflict of the apparent meanings of the traditions related about the description of bathing with the analogy of bathing based upon ablution. In the established traditions relevant to the subject of the Prophet’s bath, and which are related through ‘A’isha and Maymuna, there is no mention of massaging the body; they only mention the flowing of water over it. In the tradition of ^isha, she says, “When the Messenger of Allah (God’s peace and blessings be upon him) took a bath after sexual engagement, he would first wash his hands. He then poured water from his right hand over to the left hand with which he washed his genitals. Then he performed a minor ablution, like he did for his regular daily prayers. Thereafter, taking up water he would insert his fingers down to the roots of his hair and pour three handfuls of water over his head. Finally, he would let water flow over his entire body”.

Sun sabawa a kan ko niyya tana cikin sharuddan wannan tsarkakewa (gAus/), kamar yadda suka sabawa a game da alwala ƙarama. Malik, al-Shafi'i, Ahmad, Abu Thawr, Dawud, da almajiran sa sun tafi a kan cewa niyya na ɗaya daga cikin sharuddan sa. Abu Hanifa, almajiransa, da al-Thawri kuma sun tafi a kan cewa ba a buƙatar niyya, kamar yadda yake a game da alwala ƙarama.

They disagreed on whether intention is included in the conditions of this purification (gAus/), just like their disagreement in the case of the minor ablution. Malik, al-Shafi T, Ahmad, Abu Thawr, Dawud, and his c disciples held that intention is one of its conditions. Abu HanTfa, his disciples, and al- Thawri held that intention is not required, as in the case of minor ablution.

Dalilin sabani game da batun niyya shi ne irin wanda yake a cikin batun alwala ƙarama, wanda ya gabata.

The reason for disagreement on the question of intention is the same as that ln the case of the minor ablution, which has preceded.

Sun sabawa game da madmada da istinshaq a cikin wannan bangare na tsarkake jiki, kamar yadda suka sabawa a batun alwala karama, wato ko suna wajibi ne. Wata kungiyar malamai fikihu sun ce wadannan ba wajibi ba ne a wanka, yayin da wata kungiyar kuma ta dauke su wajibi. Wadanda suka tabbatar da cewa ba wajibi ba sun hada da Malik da al-Shafi'i, yayin da wadanda suka sanya su wajibi sun hada da Abu Hanifa da almajiransa.

They disagreed about madmada and istinshaq in this category of purification like their disagreement in the case of the minor ablution, that is whether they are obligatory. A group of jurists held that these are not obligatory in bathing, while another group considered them obligatory. Those who maintained a negation of obligation include Malik and al-ShaficT, while those who made it obligatory include Abu HanTfa and his disciples.

Sabani ya samo asali ne daga rikicewar ma'anar zahiri ta hadisin Umm Salama da hadisan da aka rawaito game da bayanin yadda Annabi ﷺ yake yin alwala ta karamin hadasi kafin wanka, domin hadisan da aka rawaito game da bayanin alwalarsa ta karamin hadasi kafin wanka suna ambaton madmada da istinshaq, alhali hadisin Umm Salama bai ambaci madmada ko istinshaq ba. Wadanda suka dauki hadisan A'isha da Maimuna a matsayin karin bayani ga sassan da ba a bayyana ba a hadisin Umm Salama, kuma a matsayin bayanin fadin Madaukaki: "Idan kun kasance cikin babban hadasi, to ku tsarkake kanku", sun wajabta kurkure baki da shakar ruwa cikin hanci. Wadanda suka dauki hadisan a matsayin masu sabani kuwa sun sasanta tsakaninsu, ta yadda suka fassara ma'anar hadisan A'isha da Maimuna a matsayin mustahabbi, sannan suka fassara ma'anar hadisin Umm Salama a matsayin wajibi.

The reason for disagreement is the conflict of the apparent meaning of the tradition of Umm Salama with the traditions that were transmitted about the description of the Prophet’s performance of minor ablution prior to his purification (bathing), because the traditions transmitted about the description of his minor ablution prior to his purification mention madmada and istinshaq, while the tradition of Umm Salama mentions neither madmada nor istinshdq. Those who considered the traditions of cA*isha and Maymuna as elaborations of the unexplained parts of the tradition of Umm Salama, and also as an explanation of the words of the Exalted, “And if ye are involved in a major hadath, purify yourselves”,59 made rinsing of the mouth, and snuffing of water into the nostrils obligatory, while those who considered ‘ them as conflicting reconciled them so as to construe the implication of the traditions of cA*isha and Maymuna for a recommendation, and the implication of the tradition of Umm Salama as an obligation.

Saboda wannan, sun sabawa game da hukuncin sassauta gashi, domin ruwa ya isa tushensa a kai (lakhlil), ko wajibi ne a wannan nau'in tsarkakewa. Malik ya ɗauke shi mustahabbi, yayin da wasu ke ganin wajibi ne. Waɗanda suka sanya takhlil wajibi sun goyi bayan ra'ayinsu da hadisin Manzon Allah ﷺ cewa: "A ƙarƙashin kowane gashi akwai janaba, saboda haka ku kyautata fata kuma ku bar gashi ya jiƙe."

Sun sabawa wajen ko sharadin wannan nau'in tsarkakewa shi ne yin ta a ci gaba da kuma bi-bi-bi-bi, kamar yadda suka sabawa a kan alwala ƙarama. Dalilin sabanin shi ne ko ayyukan Annabi ﷺ ana ɗaukar su a matsayin wajibi ne ko kuma mustahabbi ne. Ba a rawaito daga Annabi ﷺ cewa ya taɓa yin alwala ba sai da tsari da bi-bi-bi. Wata ƙungiya ta malaman fiqhu sun tafi a kan cewa bi-bi-bi a wannan nau'in tsarkakewa (ghusl) ya fi muhimmanci fiye da yadda yake a alwala ƙarama dangane da kai da sauran jiki, saboda maganar Annabi ﷺ a hadisin Umm Salama, "Ya ishe ka ka zuba ruwa a kanka sau uku da tafin hannu, sannan ka bar ruwa ya gudu a jikinka". Kalmar haɗi "thumma" (sannan) tana nuna bi-bi-bi, ba tare da jayayya ba, a cewar masana ilimin harshe.

They disagreed on whether a condition for this category of purification is continuous and sequential performance, as was their disagreement in the case of the minor ablution. The reason for disagreement is whether the acts of the Prophet are to be construed as obligatory or recommended. It has not been transmitted from the Prophet (God’s peace and blessings be upon him) that he ever performed ablution, except in an ordered and sequential manner. A group of jurists held that sequence in this category of purification (ghusl) is more pertinent than it is in the minor ablution with respect to the head and the rest of the body, because of the words of the Prophet (God’s peace and blessings be upon him) in the tradition of Umm Salama, “It is enough for you to splash over your head three handfuls of water, and then let water flow over your body”. The conjunction particle “thumma” (then) implies sequence, without dispute, according to lexicologists.