Tushen wannan babi shi ne faɗin Mai girma da ɗaukaka: "Idan kuma kun kasance cikin janaba, to ku tsarkake kanku",60 da faɗinSa: "Suna tambayarka (ya Muhammad) game da haila. Ka ce: Azaba ce, don haka ku guje wa mata a lokacin, kada ku kusance su har sai sun tsarkaka. To idan sun tsarkaka, sai ku je musu kamar yadda Allah ya umarce ku".61

The basis of this chapter are the words of the Exalted, “And if ye are involved in jandba, purify yourself’,60 and His words, “They question thee (O Muhammad) concerning menstruation. Say: It is a suffering, so let women alone at such times and approach them not till they are cleansed. And when they have purified themselves, then go in unto them as Allah has enjoined upon you”.61

Malamai sun yarda a kan wajibcin wannan babban alwala (wankan jiki gaba ɗaya) saboda abubuwa biyu na hadath (ƙazanta ta shari'a). Na farko, fitar maniyyi (wannan ana kiransa babban hadath) cikin ƙoshin lafiya a lokacin barci, ko a farke, duka ga namiji da mace, sai dai abin da aka ruwaito daga al-Nakha'i, wanda bai wajabta wa mace wanka bayan mafarkin jima'i ba. Mafi yawan malamai sun yarda cewa mace tana kama da namiji game da mafarkin jima'i saboda hadisin Umm Salama, wanda aka tabbatar. Ta ce: "Ya Manzon Allah! Idan mace ta ga a barci abin da namiji yake gani, shin dole ne ta yi wanka?" Ya ce: "Eh, idan ta ga danshi." Hadisi na biyu, wanda su ma sun yarda da ingancinsa, ya shafi al'ada, kuma yana wajabta yin wanka idan ta tsaya. Wannan kuma yana bisa maganar Maɗaukaki: "Suna tambayarka (ya Muhammadu ﷺ) game da al'ada. Ka ce: Cuta ce, saboda haka ku nisanci mata a lokacin al'ada, kada ku kusance su har sai sun tsarkaka. Idan kuma sun tsarkake kansu, to ku je musu kamar yadda Allah ya umarce ku." Haka kuma, ya dogara ne akan rahotanni na umarnin Annabi ﷺ ga Aisha da sauran mata game da wanka. Sun sabawa juna a wannan babi game da batutuwa biyu waɗanda suke kamar ginshiƙan asali.

The jurists agreed about the obligation of this major ablution (full washing) arising from two kinds of hadath (ritual pollution). First, is the flowing of maniyy (this is known as the major hadath) in sound health during sleep, or while awake, both in the case of a male and of a female, except for what is related from al-NakhaT, who did not require bathing for a woman after a wet dream. The majority agreed about the similarity of women to men with respect to wet dreams because of the established tradition of Umm Salama. She said, “0 Messenger of Allah! If a woman sees in her sleep what a man sees, does she have to take a bath?” He replied, “Yes, if she finds moisture”. The second tradition, whose authenticity they also agreed about, relates to menstruation, and requires that bathing be performed, when it ceases. This is also based on the words of the Exalted, “They question thee (O Muhammad) concerning menstruation. Say: It is a suffering, so let women alone at such times and approach them not till they are cleansed. And when they have purified themselves, then go in unto them as Allah has enjoined upon you”. i Furthermore, it is based upon reports of the Prophet’s instructions to ^isha and other women about bathing. They differed in this chapter about two issues that are like basic principles.

Sahabbai, Allah ya yarda da su, sun sami sabani game da wajabcin tsarki bayan saduwa. Wasu daga cikinsu sun ce tsarki yana wajaba bayan taɓa al'aura, ko da babu fitar maniyyi. Wannan ra'ayi ne da yawancin malaman fiqhu na yankuna suka tabbatar, da Malik da almajiransa, da al-Shafi'i da almajiransa, da wata ƙungiya daga Zahiriyyah. Wata ƙungiya kuma daga Zahiriyyah ta riƙe cewa wajabcin tsarki yana kan saduwa kawai.

The Companions, may Allah be pleased with them, disagreed about the obligation of purification following cohabitation. Some of them said that Purification is obligatory after contact of the genitals, irrespective of the occurrence of ejaculation. This is upheld by the majority of the jurists of the provinces, Malik, his disciples, al-ShafiT, his disciples, and a group of the Zahirites. Another group of the Zahirites maintained the obligation of Purification in case of coition only.

Dalilin da ya sa suka sabawa juna a kan wannan batu shi ne sabanin hadisai masu alaka da juna, domin akwai hadisai guda biyu da malaman hadisi suka amince da ingancinsu. Al-Qadi (Ibn Rushd) ya ce: "Lokacin da na ce ingantacce, ina nufin hadisin da al-Bukhari ko Muslim suka rawaito, ko kuma wanda dukkansu biyu suka rawaito." Daya daga cikin wadannan shi ne hadisin Abu Hurairah daga Annabi ﷺ, wanda ya ce: "Idan mutum ya zauna tsakanin kafafun mace guda hudu, ya hada al'aurarsa da tata, to wanka ya zama wajibi." Na biyu kuwa hadisi ne daga Uthman, lokacin da aka tambaye shi: "Me kake ganin game da mutumin da ya kwana da matarsa, amma bai yi fitar maniyyi ba?" Sai ya amsa: "Zai yi alwalar sallah kamar yadda yake yi domin sallah. Na ji haka daga Annabi ﷺ."

The reason for their disagreement over this issue stems from the conflict of relevant traditions, for there are two established traditions whose authenticity is agreed upon by the traditionists. The Qadl (Ibn Rushd) said: “When I say established, I mean by it a tradition recorded by al-BukharT or Muslim,,or one that is recorded by by both”. One of these is the tradition of Abu Hurayra from the Prophet (God’s peace and blessings be upon him), who said, “If he places himself between the four parts (thighs) of a woman, joining his genitals with hers, bathing becomes obligatory”. The second tradition is from TJthman, when it was said to him, “What do you think of the man who cohabits with his wife, but does not ejaculate?” He replied, “He is to perform (the minor) ablution like he does for prayers—I heard this from the Prophet (God’s peace and blessings be upon him)”.

Malamai sun rarrabu zuwa ra'ayoyi biyu game da wadannan hadisai. Na farko yana dogara ne kan soke hukunci (naskh), na biyu kuma yana bin abin da aka yarda a kansa idan an samu sabani lokacin da babu yiwuwar fifita daya ko sasanta su. Galibin malamai sun tabbatar da cewa hadisin Abu Hurayra ya soke na Uthman. Hujjarsu ita ce abin da aka ruwaito daga Ubayy ibn Ka'b, wanda ya ce: "Manzon Allah ﷺ ya ba da dama a farkon Musulunci, amma daga baya ya umarci yin wanka." Abu Dawud ne ya rubuta shi. Wadanda suka ce ba za a iya warware sabanin wadannan hadisai ta hanyar sasantawa ko fifiko ba, sun ce dole ne a koma ga abin da aka yarda a kansa, wato wajibcin tsarkake jiki idan an yi fitar maniyyi. Galibin malamai sun fifita hadisin Abu Hurayra ta hanyar qiyasi, suna cewa: tunda an yarda cewa shafar al'aura yana haifar da hukuncin hadd, to lallai shi ma ya zama sanadin wajibcin wanka. Sun kuma ce an samo wannan qiyasi daga aikin Khulafa'u Rashidun guda hudu. Haka kuma galibin malamai sun fifita shi bisa hadisin A'isha da rahotanninta daga Manzon Allah ﷺ, kamar yadda Muslim ya rubuta.

Fuqaha sun sabbaba game da sharadin fitar da maniyyi wanda ke haifar da wajabcin tsarkake babban najasa (janaba). Malik ya dauka cewa yana da alaka da jin dadin sha'awa (lazzar jima'i), yayin da al-Shafi'i ya ce kawai fitar maniyyi yana haifar da wajabcin tsarkakewa, ba tare da la'akari da jin dadin sha'awa da ke tare da shi ba. Akwai dalilai guda biyu na sabanin nasu. Na farko shi ne ko kalmar "junub" (mutumin da ke cikin halin janaba) tana shafar wanda ya shiga cikin wannan hali ta hanyar da ba ta al'ada ba. Wadanda suka ce tana shafar wanda ya shiga janaba ta hanyar al'ada kawai, ba su wajabta tsarkakewa saboda fitar maniyyi ba tare da jin dadin sha'awa ba. Wadanda suka ce tana shafar fitar maniyyi ta kowace hanya, sun wajabta tsarkakewa saboda shi, koda kuwa babu jin dadin sha'awa. Dalili na biyu shi ne kamancewar fitar maniyyi ba tare da jin dadi ba da jinin mace mai zubar jini ba akai-akai. Sun sabawa kan ko zubar da irin wannan jini ya kamata ya haifar da wajabcin tsarkakewa. Za mu ambata wannan a babin haila, ko da yake ya shafi wannan maudu'i ma.

The jurists differed about the condition of seminal discharge that gives rise to the obligation of the major purification. Malik took it into account when accompanied by (lustful) pleasure, while al-ShafiT said that mere emission leads to the obligation of purification, irrespective of accompanying sensual pleasure. There are two reasons for their disagreement. The first is whether the term “junub” (being in a state of major ritual pollution) is also applicable to one who is involved in this way, though not in the normal manner. Those who held that it applies only to one who has become ritually polluted in the normal manner, did not require purification upon seminal discharge unaccompanied by pleasure. Those who held that it applies to seminal discharge whatever the manner, made purification obligatory because of it, even when The second reason is the similarity of emission without pleasure with the blood of the irregularly,bleeding woman. They disagreed whether the flow of such blood should give rise to the obligation of purification. We shall mention this in the chapter on menstruation, though it pertains to this topic too.

A cikin mazhabar Malik akwai wata matsala da aka tattauna a karkashin wannan maudu'i, wadda ta shafi mutumin da ya ji dadi saboda tada sha'awa, amma daga baya ya yi inzali bayan dadin ya riga ya dushe (coitus interruptus). Idan ya yi wanka kafin wannan inzalin da babu dadi a cikinsa, an ce dole ne ya sake tsarkake kansa, sai kuma aka ce ba sai ya maimaita ba. Dalilin haka shi ne, irin wannan inzali yana tare da dadi a wani bangare na jima'i, amma ba bayan haka ba. Wadanda suka ba wa yanayin dadi fifiko sun ce tsarkakewa wajibi ce, yayin da wadanda suka dauki rashin dadi a matsayin muhimmi suka ce tsarkakewa ba wajibi ba ce.

In Malik’s school there is a case discussed under this topic, which relates to a person who derives pleasure on provocation, but he ejaculates later after the pleasure has subsided (coitus interruptus). If he has bathed before this pleasureless ejaculation, it is said that he has to renew purification, while it is also said that he need not repeat it. The reason is that this type of ejaculation is accompanied by pleasure for part of the copulation, but not thereafter. Those who gave predominance to the state of pleasure said that purification is obligatory, while those who considered the absence of pleasure significant said that purification is not obligatory.unaccompanied by pleasure.