Hukunce-hukuncen da suka shafi nau'in ƙazantar babbar tsarki da ake kira janaba an rufe su a cikin batutuwa uku.

The ahkam about the form of major ritual pollution designated as janaba are covered in three issues.

Masana sun sabani game da shigar mai janaba cikin masallaci, inda suka bayyana ra'ayoyi uku. Wani rukuni na malamai sun hana hakan gaba ɗaya, wanda shi ne ra'ayin Malik da almajiransa. Wani rukuni, wanda ya haɗa da al-Shafi'i, sun hana zama a cikin masallaci, sun kuma halatta ga wanda yake wucewa ta cikinsa. Rukuni na uku, wanda ya haɗa da Dawud da almajiransa, sun halatta hakan ga kowa.

The jurists disagreed about the entry of the junub into the mosque, expressing three opinions. One group of jurists prohibited this absolutely, which is the opinion of Malik and his disciples. Another group, including al-ShaficT, prohibited staying in the mosque and permitted one who is passing through it. ^he third’group, including Dawud and his disciples, permitted this for all.

Dalilin sabani tsakanin al-Shafi'i da Zahiriyyah ya samo asali ne daga rashin tabbas na kalmomin Maɗaukaki: "Ya ku waɗanda suka yi imani! Kada ku kusanci salla alhali kuna cikin maye, sai kun san abin da kuke faɗa, kuma kada (ku kusanci salla) alhali kuna cikin janaba, sai dai idan kuna mai wucewa a hanya, har sai kun yi wanka", a tsakanin fassarori biyu. Shin amfani da kalmomin yana cikin ma'ana ta magana (majazi), ta yadda za a ɗauka cewa an saka wata kalma da aka fahimta, wato "wurin" salla, a karanta: "Kada ku kusanci wurin salla (masallaci)", kuma keɓewar mai tafiya tana shafar haramcin zama a wurin salla? Ko kuwa babu kalmar da za a ɗauka da aka fahimta, sai a karanta ayar kamar yadda take, inda matafiyi yake cikin halin janaba, alhali ba shi da ruwa (don haka zai iya yin tayammum ya yi salla)? Waɗanda suka ce akwai kalma da aka fahimta a cikin ayar sun halatta wa mai janaba ya wuce ta masallaci, amma waɗanda ba su ɗauka haka ba ba su da wata hujja daga ayar da za ta hana mai janaba zama a masallaci. Ban san wata hujja ga waɗanda suka hana mai janaba wucewa ta masallaci ba, sai ma'anar zahirin abin da aka ruwaito daga Annabi ﷺ cewa ya ce: "Shiga masallaci ba ta halatta ga mai janaba ko ga mai haila ba." Wannan hadisi ne wanda masana hadisi ba su tabbatar da shi ba. Sabanin malaman fikihu game da mai haila, don manufar wannan maudu'i, yana daidai da na mai janaba.

The reason for disagreement between al-ShafVi and the Zahirites is based on the vacillation of words of the Exalted, “O ye who believe! Draw not near onto prayer when ye are drunken, till ye know that which ye utter, nor when ye are [ritually] polluted, save when journeying upon the road, till ye have bathed”,63 between two interpretations. Is the use of words metaphorical, so that an implied word “place” is to be assumed inserted, that is, to read “Draw not near unto the place of prayer (the mosque)”, and that the exemption for traveller relates to the prohibition of staying in the place of prayer, or, whether no word is to be assumed implied "and the verse is to be read as it is, where the traveller is in a state of janaba (sexual defilement), who lacks water (and can therefore perform tayammum and pray)? Those who held that a word is implied in the verse, permitted the junub to pass through the mosque, but those who did not take this to be the case did not have any evidence from the verse for prohibiting the junub from staying in . the mosque. I do not know of any evidence for those who prohibited the junub to pass through the mosque, except the literal meaning of what is related from the Prophet (God’s peace and blessings be upon him) that he said, “(Entry into) the mosque is not permitted to a junub nor to one menstruating.” It is a tradition that is not established according to the traditionists. The disagreement of the jurists related to one menstruating, for purposes of this topic, is the same as that for the junub.

Wasu gungun malamai sun yanke hukuncin halascin wannan, amma mafi yawan malamai sun hana shi, kuma su ne suka hana taɓa shi ba tare da alwala ba. Dalilin sabanin su game da al'amarin junub shi ne irin wanda ya shafi mutumin da bai yi alwalar ƙarami ba, watau yana dogara ne akan maganar Maɗaukaki: "Ba wanda yake taɓa shi sai masu tsarki."[65] Mun riga mun tattauna sabani game da ma'anar wannan ayar. Sabanin ya zama daidai da wanda ya shafi taɓa mace mai haila.

A group of jurists decided to permit this, but the majority prohibited it,64 and they are those who prohibited touching it without ablution. The reason for their disagreement (over the case of the junub) is the same as that relating to the person who has not performed the minor ablution, that is, it is based on the words of the Exalted, “Which none toucheth save the purified”.65 We have already discussed the disagreement over the meaning of the verse. It is exactly the same disagreement as that relating to touching by the menstruating woman.

Malamai sun sha banban a kan wannan magana, inda mafi yawansu suka hana shi, yayin da wata ƙungiyar malamai suka halatta shi. Dalilin bambancin ra'ayinsu shi ne yiwuwar fassara hadisin da aka danganta ga <AIf, inda yake cewa: "Babu abin da ya hana Annabi (ﷺ) karatun Alƙur'ani, sai janaba." Wata ƙungiyar malamai sun ce wannan hadisi ba ya haifar da hukunci, domin abin da yake nuna shi ne ra'ayin mai ruwaito shi kawai. In ba haka ba, ta yaya za a san cewa ba a karanta Alƙur'ani saboda janaba ba, sai dai idan ya sanar da shi haka? Mafi yawan malamai kuwa sun tabbatar da cewa <AIsha (Allah ya yarda da ita) ba za ta faɗi irin wannan magana daga ra'ayinta ko imaninta ba, kuma ta faɗe ta ne bayan ta samu ingantaccen ilimi.

The jurists differed about this, with the majority prohibiting it, and a group of jurists permitting it. The reason for their differences is the possibility of different interpretations of the tradition attributed to <AIf in which he states: “Nothing prevented the Prophet (God’s peace and blessings be upon him) from the recitation of the Qur’an, except janaba”. One group of jurists said that the tradition does not give rise to a hukm, as it is only the impression of the narrator. Otherwise, how could one know that Qur’an was not to be recited because of janaba, unless he informed him of this? The majority maintain that CAIT (God be pleased with him) would not say such a thing out of his own impression or conviction, and he said it after attaining sound knowledge.

Wasu malaman fiqhu sun ɗauki mace mai haila a matsayi ɗaya da junub, yayin da wasu kuma suka bambanta tsakanin su, suka halatta wa mace mai haila wani karatun Alƙur'ani ta hanyar istihsan, saboda tsawon lokacin da haila take ɗauka. Wannan ita ce ra'ayin Malik.

A group of jurists considered the menstruating woman in the same position as the junub, while another group made a distinction between them, permitting the menstruating woman some recitation through istihsan, because of the length of the period of her menstruation. It is Malik’s opinion.

To waɗannan su ne hukunce-hukuncen janaba.

These, then, are the ahkam of janaba.

Tattaunawa kan ka'idojin da suka shafi nau'ukan jinin da ke fitowa daga mahaifa an raba ta zuwa sassa uku. Na farko shi ne game da nau'ukan jinin da ke fitowa daga mahaifa. Na biyu shi ne game da gano alamomin sauyawa daga tsarki zuwa haila, alamomin da ke nuna canjawa daga haila zuwa lokacin tsarki ko zuwa zubar jini mai tsawo, da kuma na zubar jini mai tsawo (jinin rashin lafiya) zuwa lokacin tsarki. Na uku shi ne game da gano hukunce-hukuncen haila da zubar jini mai tsawo, wato ayyukan da aka haramta da kuma ayyukan da aka wajabta yayin wannan lokaci.

The discussion of the principles related to the types of blood flowing from the uterus is covered in three subsections. The first is about the types of blood flowing from the uterus. The second' is about the identification of indications of change from purity to menstruation, the signs denoting the transfer from menstruation to the period of purity or into extended menstruation, and of extended menstruation (unhealthy bleeding) into the period of purity. The third relates to the identification of the ahkam of menses and extended menstruation, that is, acts prohibited and acts obligatory during it.

A cikin kowane ɗayan waɗannan ƙananan sassan, za mu ambaci batutuwan da suke kama da dokoki da ka'idoji ga duk abin da wannan babi ya ƙunsa, bisa ga manufarmu ta tattauna batutuwan da malamai suka yarda da su tare da waɗanda suka sabā wa juna.

In each of these subsections, we shall mention issues that are like rules and principles for all that is covered in this chapter, in accordance with our aim of discussing issues agreed upon as well as those disputed.

Malamai sun yarda cewa nau'ikan jinin da ke fita daga mahaifa uku ne: jinin haila, wanda ke fita (a kowane wata) a lokacin lafiya; zubar jini a wajen tsarin al'adar haila ta wata-wata, wanda ke fita a lokacin rashin lafiya kuma ba jinin haila ba ne bisa ga maganar Annabi ﷺ, "Jinin jijiya ne, ba haila ba ne"; da kuma (na uku) jinin bayan haihuwa, wanda ke faruwa bayan haihuwa.

The jurists agreed that the types of blood flowing from the uterus are three: menstrual blood, which flows (monthly) in a state of health; bleeding outside the regular monthly cycle of menstruation, which flows in a state of illness and is not menstrual blood according to the saying of the Prophet (God’s peace and blessings be upon him), “It is blood from the (ailment of the) veins and not menstruation”; and (thirdly) postnatal bleeding, which occurs after childbirth.

Gano alamomin da ke bambanta wasu daga cikin waɗannan nau'ikan jini da sauran, da kuma sauya lokacin tsarki zuwa haila da akasin haka, ya dogara ne mafi yawa akan sanin ranakun haila na yau da kullum da na tsarki. Za mu ambaci waɗanda suke kamar ƙa'idodi, kuma waɗannan abubuwa ne guda bakwai.

The identification of the indications distinguishing some of these types of blood from the others, and of the changing of the period of purity into menstruation and vice versa is based mostly on the knowledge of the usual dates of menstruation and those of purity. We will mention those that are like principles, and these are seven issues.

Fuqahā' sun yi sabani game da iyakar yawan kwanakin haila mafi girma da mafi ƙanƙanta, da kuma mafi ƙarancin kwanakin tsarki. An karɓo daga Malik cewa iyakar kwanakin haila mafi girma shine goma sha biyar, wanda kuma shi ne ra'ayin al-Shāfi'ī. Abū Ḥanīfa ya ce iyakar kwanakin mafi girma goma ne. Malik bai saka wani iyaka na ƙasa ga lokacin haila ba, inda ya ce yana iya zama zubar jini guda ɗaya, duk da cewa shi ba ya lissafin wannan ɗan zubar jinin a cikin ƙididdigar lokuta a cikin sakin aure. Al-Shāfi'ī ya ce mafi ƙarancin lokacin haila kwana ɗaya da dare. Abū Ḥanīfa ya ce mafi ƙarancin shine kwana uku.

The jurists disagreed about the maximum and minimum number of days of menstruation and the minimum number of days of the period of purity. It is related’ from Malik that the maximum number of days for menstruation is fifteen, which is also al-ShaficFs opinion. Abu HanTfa said that the maximum number of days is ten. There is no minimum limit for the period of menstruation according to Malik, who said that it could be a single flow of blood, though he does not take this minor discharge into account in calculating the periods in divorce. Al-ShafiT said that the minimum period of menstruation is one day and a night. Abu HanTfa said that the minimum is three days.

Rivayoyi sun bambanta game da mafi ƙarancin lokacin tsarki. An ruwaito daga gare shi cewa kwana goma ne, an ruwaito cewa kwana takwas ne, kuma an ruwaito cewa kwana goma sha biyar ne, wanda shi ne ra'ayin almajiransa na Bagadaza. Wannan kuma shi ne ra'ayin al-Shafi'i da Abu Hanifa. Wasu masana fiqhu sun ce wannan lokaci kwana goma sha bakwai ne, wanda shi ne matsakaicin lokaci bisa ijma'i, kamar yadda nake tsammani. A ra'ayinsu babu iyakar da aka kayyade ga matsakaicin lokacin tsarki. Waɗannan su ne ra'ayoyin masana fiqhu game da wannan batu. Waɗanda suke da mafi ƙarancin iyaka ga haila, sun ɗauki zubar jini da bai kai wannan mafi ƙarancin ba a matsayin istihada (zubar jini na rashin lafiya). Waɗanda ba su kayyade mafi ƙarancin haila ba, sun ce ko da digo ɗaya dole ne ya zama haila. Ga waɗanda suke da matsakaicin iyaka ga haila, zubar jini fiye da wannan iyaka istihada ne.

Narrations from Malik differed about the minimum period of purity. It is related from him that it is ten days, it is related that it is eight days, and it is related that it is fifteen days, which was the inclination of his Baghdadi disciples. This is also the opinion of al-Shafi T and Abu Harnfa. Some jurists c said that this period is seventeen days, which is the maximum according to consensus, as far as I think. There is no limit set for the maximum period of purity in their view. These are the views of the jurists regarding this subject. Those who have a minimum limit for menstruation regarded discharge for less than this minimum to be of the category of istihada (unhealthy bleeding). Those who do not have a minimum fixed for menstruation, held that even a single flow must amount to menstruation. For those who have a maximum limit for menstruation, bleeding in excess of this limit is istihada.

مالik da almajiransa sun yi ra'ayin cewa mace wadda jinin haila nata yana zuwa lokaci-lokaci, wato tana jinin kwana ɗaya ko biyu sannan ta yi tsarki kwana ɗaya ko biyu, za ta ƙidaya yawan kwanakin da take jinin, tana barin kwanakin tsarkin. Za ta yi wanka kowace rana da ta ga kanta tana tsarkake, ta kuma yi salla, saboda duk da ba ta da tabbas, yana iya zama lokacin tsarki. Idan kwanakin jinin sun kai goma sha biyar, daga nan ta zama mustahada. Wannan ra'ayi ma al-Shafi'i ya tabbatar da shi. Har ila yau, an rawaito daga Malik cewa za ta ƙara ƙidaya kwanakin jininta, ta auna su da lokacin haila da ta saba. Idan sun yi daidai, za ta ƙara wasu kwanaki uku domin jinin ya tsaya, in ba haka ba, ita mustahada ce.

Malik and his disciples held that a woman whose bleeding is sporadic, bleeding for a day or two and becoming pure for the next day or two, is to add up the number of days for which she had a flow of blood, ignoring the days of purity. She is to bathe each day that she finds herself to be pure and pray, because even though she is not sure, it may be a period of purity. If the days of deeding have added up to fifteen, she is a mustahada from then on. This °Pmion was also upheld by al-Shafi i. It is also related from Malik that she is c to add up her days of bleeding and measure them against her usual menstrual P^nod. When these are equal she is to add another three days for the flow to Cease, otherwise she is a mustahada.

Yana da wuya a fahimci cewa kwanakin da babu gudanar jini ana cire su daga cikin (tempo na) haila, domin su ko dai kwanakin tsarki ne ko kuma kwanakin haila. Idan kwanakin haila ne, to lallai ne a ƙara su a kan kwanakin zubar jini, amma idan kwanakin tsarki ne, to babu buƙatar ƙara (sauran) kwanakin zubar jini, tun da kwanakin tsarki ne suka raba su. Abin da ya dace da ƙa'idodin Malik shi ne cewa waɗannan kwanaki kwanakin haila ne ba na tsarki ba, domin mafi ƙarancin lokacin tsarki a wajensa an iyakance shi, kuma ya fi kwana ɗaya ko biyu. Ku yi tunani a kan wannan, za ku gani a sarari, in Allah Ya yarda.

Considering the days in which there is no flow of blood as excluded from the c °tmt is incomprehensible, for they are either days of purity or of menstruation. If they are days of menstruation, it is necessary that they be added to the days of bleeding, but if they are the days of purity, then, there is no need to add up the (remaining) days of bleeding, since they are separated by the days of purity. What conforms with his (Malik’s) principles is that these are days of menses and not of purity, as the minimum period for purity is limited in his view, and it is more than a day or two. Think over this, and it will be evident, God willing.

Gaskiya ita ce cewa jinin al'ada da na bayan haihuwa yana gudana sannan ya tsaya na kwana ɗaya ko biyu, sannan ya sake gudana har zuwa lokacin al'ada ko na bayan haihuwa ya ƙare, kamar yadda yake iya gudana na awa ɗaya ko biyu a cikin yini sannan ya tsaya.

Sun sabawa game da matsakaicin lokaci da mafi ƙarancin lokaci na zubar jinin bayan haihuwa. Malik ya tafi da ra'ayin cewa babu wani mafi ƙarancin iyaka a gare shi, wanda al-Shafi'i ma ya tabbatar. Amma Abu Hanifa da wasu gungun malaman fiqhu sun tafi da ra'ayin cewa yana da iyaka. Ya ce kwana goma sha biyar ne, yayin da Abu Yusuf, almajirinsa, ya ce kwana goma sha ɗaya ne. Al-Hasan al-Basri kuwa ya ƙayyade shi da kwana ashirin. Game da matsakaicin lokaci kuwa, Malik ya taɓa cewa kwana sittin ne, daga baya ya janye wannan magana, yana cewa a tambayi mata game da hakan. Amma almajiransa sun tsaya kan ra'ayin farko. Wannan ma shi ne ra'ayin al-Shafi'i. Yawancin malaman fiqhu daga cikin Sahabbai sun tafi da ra'ayin cewa kwana arba'in ne, kuma Abu Hanifa ya tabbatar da hakan. An ce, duk da haka, ya kamata a yi la'akari da lokutan matan da suke cikin yanayi ɗaya, kuma idan ta wuce hakan to ita mustahada ce. Wasu malaman fiqhu sun bambanta tsakanin haihuwar ɗa namiji da ta mace, suna cewa ga namiji akwai kwana talatin, ga mace kuwa arba'in.

They disagreed about the .maximum and minimum periods of postnatal bleeding. Malik held that there is no minimum limit for it, which was also upheld by al-Shafi i, Abu Hanlfa c and a group of jurists maintained that it is limited. He said that it is fifteen days, while Abu Yusuf, his disciple, said that it is eleven days. Al-Hasan al-Basri fixed it at twenty days. As to the maximum period, Malik once said that it is sixty days, retracting from it later and saying that women should be asked about it, but his disciples stood firm on the first opinion. This was also al-ShaficFs opinion. The majority of the jurists from among the Companions maintained that it is forty days, which was upheld by Abu Hanlfa. It is said, however, that the periods of women in the same condition should be taken into account, and if she goes beyond that she is a mustahada. Some jurists made a distinction between the birth of a male or female child, saying that for the male there are thirty days, for the female forty.

Dalilin sabani shi ne wahalar dogaro da gogewa, saboda bambance-bambancen mata, kuma saboda babu wata hujja mai iko da za a iya aiki da ita, kamar yadda yake a sabanin da suka yi game da kwanakin haila da tsarki.

The reason for disagreement is the difficulty in relying upon experience, due to differences in women, and because there is no authoritative source that can be acted upon, as is the case in their disagreement about the days of menses and purity.

Fuqahan, na farko da na baya, sun sami sabani kan ko jinin da mace mai ciki take gani ana ɗaukarsa haila ne ko istihada. Malik da al-Shafi'i, a cikin ra'yinsa mafi inganci, da sauran malamai, sun ce mace mai ciki na iya yin haila. Abu Hanifa, Ahmad, al-Thawri da wasu sun ce mace mai ciki ba ta yin haila, kuma jinin da ke fita daga gare ta jinin rashin lafiya ne, sai dai idan tana jin radadin naƙuda, a wannan yanayi sun yarda cewa ana ɗaukarsa jinin bayan haihuwa, kuma hukuncinta shi ne hukuncin mace mai haila dangane da haramcin sallah da sauran hukunce-hukuncen da suke da alaƙa da hakan. Daga Malik da almajiransa, akwai rahotanni masu karo da juna game da mace mai ciki mai yin haila wadda jininta ke ci gaba da zuba na tsawon lokaci, dangane da canjin hukuncin haila na yau da kullum zuwa hukuncin istihada. Wata ra'ayi ita ce hukuncinta shi ne hukuncin mace mai haila: tana zubar jini har iyakar kwanakin haila, sannan ta zama mustahada, ko kuma ta ƙara kwana uku a kan al'adarta ta yau da kullum, muddin jimillar bai wuce kwana goma sha biyar ba. An kuma ce ta ci gaba da zama mace mai haila ta yau da kullum na tsawon lokacin da ya ninka iyakar haila sau biyu. An kuma ce tana ninka iyakar lokacin haila gwargwadon watan da ta shude a cikin lokacin ciki; don haka a wata na biyu tana ninka iyakar kwanakin haila sau biyu, a wata na uku sau uku, a wata na huɗu sau huɗu, haka kuma yayin da watanni ke ƙaruwa.

The jurists, both early and later, disagreed whether the blood seen by a pregnant woman is to be deemed as hayd or istihada. Malik, al-Shafi T, in his c more reliable opinion, and other jurists held that a pregnant woman can menstruate. Abu HanTfa, Ahmad, al-Thawri, and others said that the pregnant woman does not menstruate, and the blood discharged from her is that of illness, unless she is having labour pains, in which case they agreed that it is t0 be deemed as postnatal bleeding and her hukm is the hukm of a menstruating woman with respect to the prohibition of prayers and other related ahkdm- From Malik and his disciples there are conflicting narrations about a menstruating pregnant woman with extended bleeding as to the shifting of the hukm of normal menstruation to that of istihada. One opinion is that her hukm is that of a menstruating woman, that is, she either bleeds for the maximum number of days for menstruation and then becomes a mustahada, or she adds three days to her usual menstrual course, as long as the total does not exceed fifteen days. It is further said that she remains a normally menstruating woman for a period double that of the maximum for menstruation. It is also said that she doubles the maximum period of menstruation as a multiple of the month past in the gestation period; thus, in the second month she doubles the maximum number of days of menstruation twice, thrice in the third month, four times in the fourth, and so on as the months increase.

Dalilin rashin jituwarsu a kan wannan batu yana samo asali ne daga wahalar dogaro da gogewa da kuma rashin bayyanar maudu'in. Wani lokacin jinin da mace mai ciki take gani jinin al'ada ne, wanda hakan yake faruwa ga mace mai ƙarfi sosai, inda tayin ya ƙanƙanta, kuma yana iya zama ciki biyu, kamar yadda aka ruwaito daga Hippocrates da Galen, da sauran likitoci. Wani lokacin kuma jinin da take gani yana iya kasancewa saboda raunin tayin, kuma rashin lafiyarsa gabaɗaya yana dogara ne da raunin jikinta da rashin lafiyarta. A wannan yanayin jinin cuta ne da rashin lafiya, kuma galibi jini ne da ke fitowa daga cuta.

Fuqahawa sun sabawa game da fitar ruwan rawaya da launin ruwan kasa (leucorrhoea) ko yana cikin haila. Wata ƙungiyar malamai sun ce idan a cikin kwanakin haila ne, to haila ce, wannan ita ce ra'ayin al-Shafi'i da Abu Hanifa, haka kuma an rawaito daga Malik. A cikin al-Mudawwana an rawaito daga gare shi cewa fitar ruwan rawaya da launin ruwan kasa ana ɗaukar su a matsayin haila a cikin kwanakin haila da kuma a wasu lokuta, ba tare da la'akari da ko jini yana tare da su ba. Dawud da Abu Yusuf sun ce fitar ruwan rawaya da launin ruwan kasa ba haila ba ce, sai dai idan jini yana tare da su.

The jurists disagreed about the yellow and brownish discharge (leucorrhoea) whether it amounts to menstruation. A group of jurists held that it is menstruation during the days of menstruation, which was the opinion of al- Shafi<l and Abu HanTfa, and the same is related from Malik. In al- Mudawwana it is related from him that the yellow and brown discharges are to be considered as menstruation during the menstrual days as well as in others, irrespective of the flow of blood with it. Dawud and Abu Yusuf said that the yellow and brown discharges are not menstruation, unless accompanied by blood.

Dalilin rashin jituwarsu shi ne karon zahirin hadisin Ummu Atiyya da na A'isha. An rawaito daga Ummu Atiyya cewa ta ce: "Ba mu ɗaukar fitar ruwa mai launin rawaya da launin ruwan kasa bayan wanka da muhimmanci." An rawaito daga A'isha "cewa mata suna aika mata da wata takarda da aka naɗe wadda ke ɗauke da auduga da fitar ruwa mai launin rawaya da ruwan kasa daga jinin haila, suna tambayarta game da sallah." Ta ce: "Kada ku yi gaggawar al'amari har sai kun ga cewa ruwan fari [wanda ke nuna ƙarshen haila da farawar tsarki] fari ne." Waɗanda suka fifita hadisin A'isha sun ɗauki fitar ruwa mai launin rawaya da ruwan kasa a matsayin haila, ko an same shi a kwanakin haila ko a wasu lokuta, tare da jini ko babu jini, domin hukuncin abu guda ba zai bambanta a cikin kansa ba (daga sassansa). Waɗanda suka so sasanta hadisan biyu sun ce hadisin Ummu Atiyya yana magana ne a kan halin bayan daina zubar jini, yayin da hadisin A'isha yana magana ne a kan lokacin da ke biye da shi nan take; ko kuma hadisin A'isha yana magana ne a kan lokacin haila, hadisin Ummu Atiyya kuma yana magana ne a kan kwanakin da babu haila.

The reason for their disagreement is the conflict of the apparent meaning of Ae tradition of Umm Atiyya with that c of cA5isha. It is related from Umm ( Atiyya that she said, “We did not attach significance to the yellow and brown discharge after bathing”. It is related from cA5isha “that the women used to Se nd her a folded scroll containing cotton on which there was the yellow and brown discharge from menstrual blood, asking her about prayers”. She said, l ^o not hasten things till you see that the white mucus [which denotes the en d of menstruation and the beginning of purity] is white”. Those who Preferred ‘A’isha’s tradition deemed the yellow and brown discharges as menstruation, whether it was found in the days of menstruation or otherwise, with blood or without it, because the hukm of a single thing cannot differ within itself (from its constituents). Those who desired to reconcile the two traditions said that the tradition of Umm cAtiyya relates to the case after the cessation of bleeding, while ‘Aisha’s tradition relates to the time immediately following it, or that the tradition of ‘A^sha relates to the period of menstruation, and that of Umm cAtiyya relates to days free from menstruation.

Masana sun sabani game da alamomin tsarki. Wata kungiya ta malamai sun ce alamar tsarki ita ce ganin ruwan fitar farin ruwa ya bushe, wannan ita ce ra'ayin Ibn Habib daga cikin almajiran Malik; wannan yana nan ko al'adar mace ita ce ganin farin ruwan, ko kuma ta kai tsarki ta hanyar bushewa. Ta zama mai tsarki ko ta ga wane daga cikin wadannan biyun. Wata kungiyar malamai kuma sun yi banbanci cewa idan mace ta saba ganin farin ruwan, ba ta zama mai tsarki sai ta gan shi a zahiri ba, amma idan ba ta saba samun sa ba, to tsarkinta yana tabbata idan ta bushe. Wannan an ruwaito shi a al-Mudawwana daga Malik. Dalilin sabanin su shi ne, wasu daga cikinsu sun duba al'adar da aka saba, yayin da wasu suka dauki katsewar jini kadai a matsayin abin la'akari. An kuma ce wacce ta saba kai tsarki ta hanyar bushewa, tana iya kai tsarki ta hanyar ganin farin ruwan, amma macen da ta saba ganin farin ruwan ba ta zama mai tsarki ta hanyar bushewa kawai. Akasin haka ma an kiyaye shi, kuma duk wannan yana daga almajiran Malik.

The jurists disagreed about the indications of purity. One group of jurists said that the indication of purity is when seeing the mucus becoming dry, which was the opinion of Ibn Habib from among the disciples of Malik; this is so whether it is the practice of the woman to see the white mucus or reach purity by becoming dry. She becomes pure whichever one of these she sees. Another group of jurists made the distinction that if a woman is accustomed to seeing the white liquid, she does not become pure unless she actually sees it, but if she does not habitually get it, then her purity is attainedwhen she becomes dry. This is related in al-Mudawwana from Malik. The reason for their disagreement is that some of them took into account the regular habit, while others considered the cessation of blood alone. It is also said that the one who is accustomed to reaching purity by becoming dry may reach purity by seeing the white matter, but the woman accustomed to seeing the white matter does not become pure by merely becoming dry. The opposite is also maintained, and all this is from Malik’s disciples.

Fuqahan sun yi sabani game da mustahada — wato mace wacce zubar jininta ke ci gaba ba tare da iyaka ba — kan lokacin da za a dauke ta a matsayin mai haila ta al'ada, kamar yadda suka yi sabani game da mace mai haila ta al'ada idan zubar jininta ta tsawaita, kan lokacin da za ta zama mustahadda, wanda tattaunawarsa ta riga ta gabata. Malik ya ce hukuncin mace mai zubar jini akai-akai iri daya ne da na mace mai tsarki, har sai halin jinin ya canza zuwa irin na haila. Wannan yana faruwa ne idan zubar jini mara lafiya ta ci gaba bayan mafi karancin lokacin tsarki, kuma a lokacin ne za a dauke ta a matsayin mai haila ta al'ada, wato idan wadannan abubuwa biyu suka faru tare: canjin jinin da kuma wucewar kwanakin zubar jini mai tsawo wadanda za su iya zama lokacin tsarki, in ba haka ba kuwa ita mustahada ce.

The jurists disagreed about a mustahada—if her bleeding continues indefinitely—as to when she will be considered as menstruating normally, just as they disagreed about a woman with normal menstruation when her bleeding is extended, as to when she becomes a mustahdda, the discussion of which has preceded. Malik said that the hukm of the continuously bleeding woman is the same as the woman in purity, till the description of the blood changes to .that of menstruation. This happens when the unhealthy bleeding continues beyond the minimum period of purity, and it is then that she is to be considered as menstruating normally, that is, when these two things come to pass together, the change in the blood and the passage of days in extended bleeding that can possibly be a period of purity, otherwise she is a mustahada.

Abu Hanifa ya ce ta yi la'akari da kwanakin al'adarta na yau da kullum, idan ta taba samun al'ada a baya, amma idan ta fara al'ada ne kawai, to sai ta wuce matsakaicin lokacin al'ada, wanda a ra'ayinsa shi ne goma. Al-Shafi'i ya ce ya kamata ta yi kokarin bambance alamomi na musamman, amma idan ta taba samun kwarewar al'ada a baya, ya kamata ta bi wannan kwarewar. Idan dukkan abubuwan biyu sun shafe ta, to akwai ra'ayoyi biyu daga gare shi. Na farko, cewa ya kamata ta bi alamomin bambanci, na biyu kuma cewa ya kamata ta bi al'adarta ta yau da kullum.

Abu HanTfa said that she takes into account her normal days of menstruation, if she has experienced menstruation before, but if she has just begun menstruating, she passes the maximum period of menstruation, which is ten in his view. Al-ShafiT said that she should try to distinguish between the distinctive signs, but if she has had menstrual experience earlier, she should follow that experience. If both factors are relevant to her, then there are two opinions from him. First, that she should follow the distinguishing signs, and second that she should follow her regular course.

Dalilin rashin jituwarsu shi ne akwai hadisai biyu masu karo da juna game da wannan batu. Na farko shi ne hadisin A'isha game da Fatima bint Abi Hubaysh "cewa Annabi ﷺ ya umarce ta, lokacin da take fama da zubar jini mai tsawo, da ta daina sallah na adadin kwanakin da take yin al'ada kafin wannan cuta, sannan ta yi wanka ta yi sallah". Hadisin Umm Salama, wanda ya gabata kuma Malik ya rawaito shi, yana da ma'ana iri daya. Hadisi na biyu kuwa Abu Dawud ya rawaito shi daga hadisin Fatima bint Abi Hubaysh cewa tana fama da jinin istihadha mai dorewa, sai Manzon Allah ﷺ ya ce mata, "Jinin al'ada baki ne kuma ana iya gane shi. Idan haka yake to ki daina sallah, amma idan ya bambanta to ki yi alwala ki yi sallah, domin jini ne daga jijiya". Abu Muhammad ibn Hazm ya tabbatar da ingancin wannan hadisi.

Tushen wannan sashe shi ne maganar Maɗaukaki, "Suna tambayarka (ya Muhammad) game da al'adar mata. Ka ce: Cuta ce, saboda haka ku kauracewa mata a lokacin, kada ku kusance su har sai sun tsarkaka. Idan kuma sun tsarkake kansu, to ku je musu kamar yadda Allah ya umarce ku,"66 haka kuma hadisai masu alaƙa da wannan, waɗanda za mu ambata.

The basis for this section are the words of the Exalted, “They question thee (0 Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah has enjoined upon you”,66 and also the traditions pertaining to this, which we will be quoting.

Malaman shari'a sun yi ittifaqi cewa haila tana hana abubuwa guda huɗu. Na farko, aikin sallar yau da kullum da wajabcinta, wato mace mai haila ba ta wajaba ta yi sallar a matsayin qadd* (biyan baya), sabanin azumi (wanda dole ne a biya). Na biyu, tana hana aikin azumi, amma ba jinkirin biyansa ba (qadā’). Wannan yana bisa hadisi ingantacce daga ‘A’isha, wadda ta ce: "An umarce mu da mu biya kwanakin azumin da muka rasa saboda haila, amma ba a umarce mu da yin sallolin biya ba". Wata ƙungiya daga Khawārij sun riƙe cewa yin sallar biya wajibi ne. Na uku, a ra'ayina, shi ne dawafi (tawāf) saboda hadisin ‘A’isha lokacin da Manzon Allah ﷺ ya umarce ta ta yi duk abin da alhazai suke yi sai dai dawafin Ka'aba (domin tana cikin haila a lokacin). Na huɗu, jima'i saboda maganar Mai girma da xaukaka: "Saboda haka ku nisanci mata a lokacin haila, kada ku kusance su har sai sun tsarkaka".67

The Muslim jurists agreed that menstruation prohibits four things. First, the act of the daily prayer and its obligation, that is, it is not obligatory for the menstruating woman to perform the prayer as qadd* (compensatory’ performance), unlike fasting (which has to be made up). Second, it prohibits the act of fasting, but not its delayed performance (qad&). This is based on an established tradition from ^’isha, who said, “We were ordered to make up the days of fasting (which we missed on account of menstruation), but we were not ordered to perform compensatory prayers”. A group of the Kharijites maintained that compensatory performance of prayer is obligatory. The third, in my reckoning, is circumambulation (tawdj) due to cA>isha’s tradition when the Messenger of Allah ordered her to do all that the pilgrims do except circumambulation of the House (as she was menstruating then). The fourth is coition due to the words of the Exalted, “So let women alone at such times and go not in unto them till they are cleansed”.67

Sun sabawa juna a kan hukunce-hukunce (al-ahkam) a cikin masaloli da dama, kuma za mu ambaci waɗanda aka fi sani a cikinsu./Ga su nan biyar:

They differed about the ahkdm in a number of issues, and we shall mention those known most widely./These are five:

Malaman shari'a sun sha bamban game da zaman tare da mace mai haila da kuma ayyukan da aka halatta. Malik, al-Shafi'i, da Abu Hanifa sun ce yana iya shiga yankin sama da cinya (wrapper). Sufyan al-Thawri da Dawud al-Zahiri kuma sun ce wajibi ne a gare shi ya guji wurin fitar jini kawai.

The jurists disagreed about cohabitation with the menstruating woman and about the acts that are permissible. Malik, al-ShaficI, and Abu HanTfa said that he can access the area above the waist (wrapper). Sufyan al-ThawrT and Dawud al-ZahirT said that it is obligatory upon him to avoid only the outlet of blood.

Dalilin sabanin su shi ne rikicin ma'anar zahiri na hadisan da aka kafa game da wannan batu da kuma fassarorin da suka fi dacewa na ayar haila (hayd). An ruwaito a cikin hadisai ingantattu daga A'isha, da Maymuna, da Umm Salama cewa Manzon Allah ﷺ, idan daya daga cikinsu tana cikin haila, yana umurtarta da ta daura wando a jikinta, sannan ya kwanta da ita. Haka kuma an ruwaito a cikin hadisin Thabit ibn Qays daga Manzon Allah ﷺ cewa ya ce: "Ku yi komai da mace mai haila, sai dai jima'i." Abu Dawud ya ruwaito daga A'isha cewa Manzon Allah ﷺ ya ce mata, a lokacin da take cikin haila: "Ki bude cinyoyinki." Ta ce: "Na yi haka, sai ya ajiye kuncinsa da kirjinsa a kan cinyoyina. Na jingina da shi har sai da ya yi Wa nn, domin sanyi ya ba shi zafi."

The reason for their disagreement is the conflict of the apparent meaning of the traditions laid down on this issue with the likely interpretations of the verse of menstruation (hayd). It is stated in authentic traditions from <A isha, > Maymuna, and Umm Salama that the Prophet (God’s peace and blessings be upon him), when one of them was menstruating, would order her to tie a waist-wrapper around her and then he would lie down with her. It is also related in the tradition of Thabit ibn Qays from the Prophet (God’s peace and blessings be upon him) that he said, “Do everything with the menstruating woman, except coition”. Abu Dawud has related from cAJisha that the Messenger of Allah (God’s peace and blessings be upon him) said to her, when s he was menstruating, “Uncover your thighs.” She said: “I did so, and he placed his cheek and his chest on my thighs. I leaned upon him till he was Wa nn, for the cold had given him pains”.

A cikin ayar haila, faɗin Maɗaukaki, "Saboda haka ku nisanci mata a lokacin nan, kada ku kusance su har sai sun tsarkaka", akwai sabani tsakanin tafsirinta bisa ma'anarta ta gaba ɗaya, sai abin da wata hujja ta takaita, da kuma tafsirinta da ke nufin ma'ana ta gaba ɗaya da aka yi niyyar ta zama ta musamman, bisa faɗin Maɗaukaki, "Ka ce: Haila cuta ce", domin cuta tana iyaka ne ga mafitar jini. Waɗanda suka fassara ayar a ma'anarta ta gaba ɗaya, wato suka fahimce ta a ma'anarta ta gaba ɗaya, sai dai abin da hujja ta takaita, sun keɓe saduwa da abin da ke sama da tsumma bisa hujja daga Sunna, domin takaita Littafi da Sunna sananne ne ga masana usulu. Waɗanda ma'anar ayar a gare su ta gaba ɗaya ce da aka yi niyyar ta zama ta musamman, sun fifita wannan ayar a kan hadisan da ke hana abin da ke ƙasa da tsumma, suna neman goyon baya daga hadisai masu sabawa hadisan da ke hana abin da ke ƙasa da tsumma.

Sun sabawa kan jima'i da mace (matar aure ko baiwa) a tsakanin lokacin da jini ya tsaya da lokacin da ta yi wanka. Malik, al-Shafi'i, da mafi yawan malamai sun ce ba a halatta hakan ba sai ta yi wanka. Abu Hanifa da almajiransa sun ce ana halatta hakan idan ta kasance mai tsarki fiye da matsakaicin lokacin haila, wanda a cewarsa shi ne kwana goma. Al-Awza'i kuwa ya ce idan ta wanke farjinta da ruwa, jima'i da ita ya halatta, wato kowace mace mai haila ta fita daga hadath da zarar ta tsarkake kanta (bayan jini ya tsaya). Wannan ita ce ra'ayin Abu Muhammad ibn Hazm ma.

They disagreed about cohabiting with a woman (wife or slave girl) during the interval between the moment of cessation of blood and the time when she takes a bath. Malik, al-ShafiT, and the majority held that this is not permitted till she has a bath. Abu HanTfa and his disciples held that this is permitted if she has been pure beyond the maximum period of menstruation, which according to him is ten days. Al-AwzacT held that if she has washed her private parts with water, cohabiting with her is permitted, that is, each menstruating woman becomes free from hadath once she purifies herself (after the cessation of bleeding). This was also Abu Muhammad ibn Hazm’s opinion.

Dalilin bambancin ra'ayinsu ya ginu ne a kan yiwuwar fassarori na kalmomin Mai Girma da Daukaka, "Idan kuwa suka tsarkake kansu, to ku je musu kamar yadda Allah ya umarce ku", 68 wato ko ma'anar ita ce tsarkakewa ta hanyar kawo karshen haila, ko kuma tsarkakewa da ruwa. Haka kuma, idan tsarkakewar da ruwa ce, shin tana nufin tsarkake dukkan jiki ne ko kuma tsarkake al'aura kawai? "Tsarkakewa" a yarukan Larabawa da kuma a ma'anarta ta fikihu, kalma ce mai ma'anoni biyu ko fiye da haka (mai yiwuwar ma'anoni da dama), wadda ake amfani da ita domin wadannan ma'anoni guda uku.

The reason for their disagreement is based upon the possible interpretations of the words of the Exalted, “And when they have purified themselves, then go in unto them as Allah has enjoined upon you”,68 whether the implication is purification by the termination of menstruation or purification with water. Further, if the purification is with water, does it imply purification of the entire body or purification of the private parts? “Purification” in the usage of the Arabs and in the technical legal meaning is an equivocal word used f°r these three meanings.

Yawancin malamai sun fi son ra'ayinsu bisa dalilin cewa siffar kalmar "tafa'ala" tana nufin aikin mukallafi kansa, ba aikin wasu ba. Saboda haka, maganar Mai girma da xaukaka, "fa'idhaa tatahharna", a bayyane take cikin ma'anarta game da wanka da ruwa, idan aka kwatanta da ma'anar tsarkin da ke biyo bayan tsayawar haila. Wajibi ne a bi ma'ana ta zahiri, sai dai idan wata hujja ta nuna akasin haka. Abu Hanifa kuwa ya fi son ra'ayinsa ta hanyar cewa kalmar da ke cikin siffar "yafulna" a maganar Mai girma da xaukaka, "hattaa yathurna", tana da karfin ma'anar tsarkin da ke biyo bayan tsayawar haila, idan aka kwatanta da tsarkakewa da ruwa. Lamarin, kamar yadda kake gani, al'amari ne na yiwuwa. Wajibi ne ga wadanda suka fahimci daya daga cikin wadannan ma'anoni uku daga kalmar da ta samo asali daga tushen da ke nufin "tsarki", a cikin maganar Mai girma da xaukaka, "har su tsarkaka", su kuma fahimci ma'ana guda daga sauran kalmomin da suka samo asali daga tushe guda a cikin maganar Mai girma da xaukaka, "Idan kuma sun tsarkaka, to ku je musu kamar yadda Allah ya umurce ku". Wannan saboda ba zai yiwu ba, ko kuma yana da wahala (a kalla), a hada a cikin aya guda ma'anoni biyu mabambanta, wato tsayawar jini daga kalmar "yathurna", da "cikakken wanka da ruwa" daga kalmar "tatahharna", kamar yadda Malikawa suka fassara, suna kare ra'ayin Malik. Ba al'adar Larabawa ba ce su ce, "Kada ka ba fulani dirhami sai ya shiga gida, idan ya shiga masallaci ka ba shi dirhami", amma sun ce, "Kada ka ba fulani dirhami sai ya shiga gida, idan ya shiga gida ka ba shi dirhami", domin jumla ta biyu tana karfafa ma'anar da ke cikin ta farko. Waɗanda suka fassara kalmomin Mai Girma da Ɗaukaka, "7:7/ sun tsarkaka", da ma'anar kawo ƙarshen al'ada, da kuma kalmomin Mai Girma da Ɗaukaka, "Idan kuma suka tsarkaka", da ma'anar tsarkakewa da ruwa, suna cikin matsayin mutumin da yake cewa: "Kada ka ba wane dirham har sai ya shiga gida, idan kuwa ya shiga masallaci sai ka ba shi dirham." Wannan ma'ana ba a fahimtarta a yaren Larabawa, sai dai idan akwai kalma da aka ɓoye, kuma karatun da ake zato shi ne: "Idan kuma suka tsarkaka [ta hanyar tsayawar jini], suka kuma tsarkake kansu [da cikakken wanka], to ku je musu kamar yadda Allah ya umarce ku." Wannan dai zato ne mai nisa, kuma mai iƙirarinsa bai kawo wata hujja ba, sai dai idan zai ce ma'anar bayyananniya ta tsarkakewa a cikin kalmar "wanka" hujja ce, amma wannan yana fuskantar wata yiwuwa mafi girma kuma mafi bayyana, wato babu wata kalma da aka ɓoye a cikin ayar. Hakan ya faru ne saboda kalmar da aka ɓoye zance ne na alama, kuma fassara nassi bisa ma'anarsa ta zahiri ya fi fassara shi bisa alama.

Malikawa, al-Shafi'i da Abu Hanifa sun ce mutum ya nemi gafarar Allah, kuma ba shi da wani hukunci ko kaffara a kan hakan. Ahmad ibn Hanbal ya ce shi ma ya bayar da dinari daya ko rabin dinari a matsayin sadaka (kaffara). Wasu daga cikin malaman hadisi sun ce idan ya yi jima'i da ita yayin da jini yana zubowa, zai biya dinari daya, amma idan ya kwana da ita bayan jinin ya tsaya, zai biya rabin dinari.

The jurist disagreed about the man who has intercourse with his wife when she is menstruating. Malik, al-ShaficT, and Abu HanTfa said that he should seek Allah’s forgiveness and is not liable for anything. Ahmad ibn Hanbal said that he should (in addition) give one or one-half dinar as charity (atonement). A group of the traditionists said that if he has intercourse while she was bleeding, he would owe one dinar,, but if he cohabits with her after the bleeding has ceased he would owe one-half dinar.

Dalilin rashin jituwarsu a kan wannan shi ne sabanin da suke yi game da ingancin hadisan da suka shafi wannan batu, ko raunin su. An ruwaito daga Ibn Abbas, daga Annabi ﷺ, game da mutumin da ya kwana da matarsa a lokacin da take haila cewa ya ba da sadaka dinari guda. An kuma ruwaito daga gare shi cewa ya ba da rabin dinari. Wani sigar wannan hadisi na Ibn Abbas ya bayyana cewa idan ya kwana da ita alhali jinin yana zuba, to zai biya dinari guda, amma idan ya kwana da ita bayan jinin ya tsaya, to zai biya rabin dinari. A cikin wannan hadisi guda kuma an ruwaito cewa ya ba da sadaka dinari biyu cikin biyar, wanda ra'ayin Al-Awza'i ke nan.

The reason for their disagreement over this is based on their dispute about the authenticity of the relevant traditions, or their weakness. It is related from Ibn Abbas c from the Prophet (God’s peace and blessings be upon him) about the person who cohabits with his wife when she is menstruating that he should give one dinar as charity. It is also related from him that he should give one- half dinar. Another version of this tradition of Ibn cAbbas states that if he cohabits while she is bleeding he would be liable for one dinar, but if he cohabits after the flow has ceased he is liable for one-half dmdr. In the same tradition it is related that he should give two-fifths of a dinar as charity, which was al-AwzaTs opinion.

Waɗanda hadísai irin waɗannan suka inganta gare su, sun aikata bisa gare su, yayin da waɗanda babu ɗaya daga cikin waɗannan da ta inganta gare su, kuma su ne mafi yawa, sun aikata bisa ƙa'idar barin hukuncin har sai an tabbatar da shi ta hanyar dalili.

Those for whom these traditions were authentic acted according to them, while those for whom not a single one of these was authentic, and they are the majority, acted1 upon the principle of dropping the hukrn till it is established through an evidence.

Fuqahā’ sun saɓa wa juna game da mace mai zubar jini na tsawon lokaci. Wata ƙungiya daga cikin malamai sun wajabta mata tsarkake jiki guda ɗaya (cikakken wanka), wanda zai kasance a lokacin da ta ga cewa lokacin haila ya ƙare bisa ɗaya daga cikin alamominsa, wanda tattaunawarsa ta gabata bisa ga maganganun waɗannan malamai. Waɗannan malamai, waɗanda suka wajabta mata tsarkake jiki guda ɗaya, sun kasu kashi biyu. Ɗaya ƙungiyar ta wajabta mata yin alwala (ƙaramar tsarki) ga kowace sallah, yayin da ɗayar ta ba da shawarar hakan, amma ba ta wajabta ba. Waɗanda suka wajabta mata tsarkake jiki guda ɗaya sun haɗa da Malik, al-Shāfi‘ī, Abū Ḥanīfa, almajiransu, da mafi yawan malaman yankuna, inda mafi yawansu suka wajabta mata yin alwala ga kowace sallah. Wasu daga cikinsu ba su wajabta ba, amma sun ba da shawarar hakan, wanda ita ce maganar Malik:

The jurists disagreed about the woman with extended bleeding. A group of jurists made a single (full) purification (bathing) obligatory for her, which was to take place when she saw that her menstruation period was over in accordance with one of its indications, the discussion of which has preceded according to the opinions of these jurists. These jurists, who made a single purification obligatory for her, are divided into two groups. One group made it obligatory for her to perform (the minor) ablution for each prayer, while the other group recommended'this, but did not make it obligatory. Those who made a single purification obligatory for her include Malik, al-ShafiT, Abu HanTfa, their disciples, and the majority of the jurists of the regions with most of them making it obligatory for her to perform ablution for each prayer. Some of them did not make it obligatory, .but recommended it, which is Malik’s opinion:

ومن غير هذه الطوائف، ذهبت طائفة إلى أن المستحاضة يجب عليها أن تغتسل لكل صلاة، بينما ذهبت طائفة ثانية إلى أن الواجب عليها أن تؤخر صلاة الظهر إلى آخر وقتها، أي وقت العصر، ثم تتطهر وتجمع بين الصلاتين. وكذلك تؤخر صلاة المغرب إلى آخر وقتها، وأول وقت العشاء، فتتطهر ثانية وتجمع بين الصلاتين، وأخيرًا تتطهر ثالثة لصلاة الفجر. وهكذا أوجبوا عليها ثلاث طهارات في يوم وليلة واحدة. وذهبت طائفة من الفقهاء إلى أنها مكلفة بالطهارة مرة واحدة لكل يوم وليلة، وقد ورد عن بعضهم أنه لم يحدد لذلك وقتًا، وهذا مروي عن سهل. وقال آخرون: إنها تتطهر من وقت صلاة إلى وقت الصلاة التي تليها.

Another group, besides these groups, held that a woman with extended bleeding must purify (bathe) herself for each prayer, while a second group held that the obligation is to delay the noon prayer till the time of the middle prayer, and she should then purify herself and combine the prayers. Similarly she should delay the sunset prayer till the end of its time and the beginning of the time of when she should purify herself a second time and combine the two prayers, and finally, she should purify herself a third time for the morning prayer. Thus, they made three purifications obligatory for her in one d *y and a night. One group of jurists held that she is obliged to purify herself °nly once for each period of one day and one night. Some of them did not fix a time for this, which is related; from SAIL Some maintained that she should Purify herself from one period to the next.

Fuqaha sun sabawa wajen jima'i da mace mai zubar jini na tsawon lokaci (istihadha), zuwa ra'ayoyi uku. Wata ƙungiya ta ce ana halatta jima'i da ita, kuma wannan ra'ayin malaman lardunan Musulunci ne, kuma an ruwaito shi daga Ibn 'Abbas, Sa'id ibn al-Musayyab, da wasu daga cikin Tabi'un. Wata ƙungiya kuma ta ce ba a halatta jima'i da ita, kuma an ruwaito wannan daga 'A'isha, kuma shi ne ra'ayin al-Nakha'i da al-Hakam. Ƙungiya ta uku ta ce mijinta ba zai yi jima'i da ita ba, sai dai idan jinin ya daɗe, kuma wannan shi ne ra'ayin Ahmad ibn Hanbal. Dalilin sabanin ya samo asali ne daga takaddama a kan ko halatta sallah ga mace a irin wannan yanayi keɓewa ce daga dokar wajabcin sallah, ko kuwa an halatta mata sallah ne saboda hukuncinta yana kama da na mace mai tsarkin al'ada. Waɗanda suka ce keɓewa ce, ba su halatta wa miji jima'i da ita ba, yayin da waɗanda suka ce hukuncinta yana kama da na mai tsarki, suka halatta mata hakan. Gabaɗaya dai, wannan magana ce wadda nassoshi ba su bayyana ta a fili ba. Bambancin da ake yi tsakanin dogon lokaci da gajeren lokaci kuwa, an gina shi ne akan istihsan.

The jurists disagreed about cohabitation with a woman with extended bleeding, into three opinions. One group said that it is permitted to cohabit with her, and this is the opinion of the jurists of the provinces, and has been related from Ibn ‘Abbas, SaTd ibn al-Musayyab, and a group of the Tabi un. Another c group said that it is not permitted to cohabit with her, which is related from cA5isha, and is the opinion of al-NakhT and al-Hakam- A third group said that her husband is not to cohabit with her, unless it becomes prolonged, which is Ahmad ibn Hanbal’s opinion. The reason for disagreement stems from the dispute about whether permissibility of prayer in her case is an exemption resulting from the prescription of the obligation of prayer, or whether prayer has been permitted to her because her hukm is the same as that of a woman in a state of ritual purity? Those who maintained that this is an exemption did not permit the husband to cohabit with her, while those who maintained that her hukm is the same as that of a ritually pure person permitted it for her. On the whole, it is an issue that is not expressly stated in the texts. The distinction between a prolonged and-a short period, on the other hand, is based upon istihsan.