Wannan babi an raba shi zuwa sassa biyu. Na farko yana magana ne akan rufe al'aura (satr al-'awrah), yayin da na biyu yana magana ne akan irin tufafin da aka halatta a sanya su yayin sallah.

This chapter is divided into two sections. The first is about covering of the private parts (satr al^awrdjy while the second is about the kinds of dress permitted for prayer.

Malamai sun amince baki ɗaya cewa rufe al'aura wajibi ne mara sharadi, amma sun sabawa a kan ko yana cikin sharuɗɗan ingancin salla. Haka kuma sun sabawa a kan yankin jiki, ga mace da namiji, wanda kalmar awra ke iyaka da shi.

The jurists agreed that covering the private parts is an absolute obligation, but they disagreed on whether it is a condition for the validity of prayer? Similarly, they differed about the area of the body, for a woman and a man, that is delineated by the term awra.

Mazhabin Malik ya fi so cewa (rufe wannan wuri) yana cikin sunnonin salla. Abu Hanifa da al-Shafi'i sun ce yana cikin sharuddan ingancin salla. Dalilin sabani a kan haka ya samo asali ne daga karo tsakanin hadisai da kuma bambancin fahimtar malaman fiqhu game da ma'anar kalmomin Maɗaukaki: "Ya ku 'ya'yan Adam! Ku kula da adonku a duk wurin ibada," shin umarnin nan za a fassara shi a matsayin wajibi ko kuma shawara.

The preferred opinion in Malik’s school is that it (covering of the this area) is one of the sunan of prayer. Abu Hanlfa and al-Shafi T said that c it is one of the prerequisites of the validity of prayer. The reason for disagreement over this stems from the conflict of traditions and the differences among the jurists in their understanding of the meaning of the words of the Exalted, “O Children of Adam! Look to [take] your adornment at every place of worship”,103 whether the prescription is to be construed as an obligation or a recommendation.

Waɗanda suka fassara shi a matsayin wajibi sun ce ma'anar da aka nufa ita ce rufe al-'awra. Sun kafa hujja da cewa ayar ta sauka ne saboda wata mace da ta kasance tana yin dawafi a Ka'aba tsirara, sai aka saukar da ayar, kuma "Manzon Allah ﷺ ya ba da umarni cewa daga lokacin nan babu wani mushiriki da zai yi aikin hajji, kuma babu wanda zai yi dawafi tsirara." Waɗanda suka fassara shi a matsayin shawara sun ce adon da aka ambata shi ne sifar waje ta sutura ko sauran tufafin da ke zama ado. Sun kafa hujja da abin da aka rubuta a wata hadisi cewa wasu maza sukan yi sallah tare da Manzon Allah ﷺ suna ɗaure zanensu a wuyansu, kamar yadda ake yi wa yara, sai aka umarci mata kada su ɗaga kai daga sujjada har sai maza sun miƙe zaune. Sun ƙara da cewa saboda wannan dalili babu saɓani kan cewa mutumin da bai samu abin da zai rufe kansa da shi ba yana yin sallah, amma akwai saɓani kan wanda ba zai iya tsarkake kansa ba ko zai iya yin sallah.

Those who interpreted it as an obligation said that the implied meaning is the covering of the <awra. They argued for this on the basis of the context of the revelation of the verse that a woman used to circumambulate the Ka<ba naked, so the verse was revealed and “the Messenger of Allah issued the command that from then on no polytheist be allowed to perform the pilgrimage, nor was anyone to make the circumambulation naked”. Those who interpreted it to convey a recommendation said that the adornment mentioned is the external form of the dress or other clothes that constitute adornment. They argued for this on the basis of what is laid down in a tradition that some men used to join the Prophet in prayer with their wrappers tied to their necks, as is done for children, and the women were, therefore, advised not to raise their heads (from the sujud) till the men straightened up into the sitting posture. They added that it was for this reason that there was no disagreement about whether a person who could not find anything to cover himself should pray, but there was a disagreement about one who could not purify himself whether he could pray.

Batun na biyu yana game da iyakar <-awra ga maza. Malik da al-Shafi'i sun ce 'awra a wajen namiji tana farawa daga cibiya zuwa gwiwoyi. Haka ma ra'ayin Abu Hanifa ke nan. Wata jama'a ta malamai sun tabbatar da cewa 'awra ta ƙunshi sassan jiki na sirri kawai (al'aura da mafitar dubura). Dalilin rashin jituwarsu ya samo asali ne daga karo tsakanin hadisai biyu, kuma dukansu ingantattu ne. Na farko shi ne hadisin Jarhad cewa Manzon Allah ﷺ ya ce: "Cinya tana cikin 'awra." Na biyu shi ne hadisin Anas "cewa Manzon Allah ﷺ (sau ɗaya) ya bayyana cinyoyinsa yayin da yake zaune tare da Sahabbansa". Al-Bukhari ne ya ruwaito shi. Hadisin Anas yana da sarƙoƙin isnadi mai ƙarfi, yayin da hadisin Jarhad kuwa yana kan hanya mafi aminci. Wasu daga cikin malamai sun ce 'awra ta ƙunshi gindi, al'aura, da cinyoyi.

The second issue is about the delineation of the <-awra in the case of men. Malik and al-Shafi T said that c the 'awra in his case extends from the navel to the knees. This was also Abu HanTfa’s opinion. A group of jurists maintained that the 'awra comprises the private parts alone (the male sex organ and the rear exit). The reason for their disagreement stems from the conflict of two traditions, and both are authentic. The first is the tradition of Jarhad that the Messenger of Allah (God’s peace and blessings be upon him) said, “The thighs are part of the ^awray\ The second is Anas’s tradition “that the Messenger of Allah (once) uncovered his thighs while he was sitting with his Companions”. It is recorded by al-Bukhari. Anas’s tradition has a stronger chain, while the Jarhad’s tradition is on the safer side. Some of the jurists have said that the awra comprises the buttocks, genitals, and the thighs.

Batun na uku ya shafi iyakar 'awra ga mace. Yawancin malaman fiqhu sun tafi a kan cewa dukkan jikinta 'awra ne, sai fuska da hannaye. Abu Hanifa ya tafi a kan cewa ƙafafunta ba sa cikin 'awra. Abu Bakr ibn 'Abd al-Rahman da Ahmad sun ce dukkan jikinta 'awra ne.

The third issue relates to the limits of the 'awra in the case of a woman. Most of the jurists maintained that her entire body constitutes can?r^, except for the face and the hands. Abu HanTfa maintained that her feet are not a part of the <awra. Abu Bakr ibn <Abd al-Rahman and Ahmad said that her entire body is c awra.

Dalilin rashin jituwarsu shi ne ma'anoni daban-daban da za a iya ba wa maganar Maɗaukaki: "Kuma kada su bayyana adonsu sai abin da ya bayyana daga gare shi", wato shin keɓewar ta shafi sassa ƙayyadaddun ne, ko kuwa ta shafi waɗancan sassan da ba za ta iya ba face ta bayyana su ba yayin motsi? Waɗanda suka ce abin da aka keɓe shi ne kawai sassan da ba za ta iya ba face ta bayyana su ba yayin motsi, sun ce dukkan jikinta awra ne, har ma da bayanta. Sun kafa hujja da haka ne bisa ma'anar gaba ɗaya ta maganar Maɗaukaki: "Ya Annabi! Ka faɗa wa matanka da 'ya'yanka mata da matan mumunai su rufa wa kansu daga mayafansu. Wannan shi ne zai fi sanin su, saboda kada a cutar da su".105 Waɗanda suka ce abin da aka keɓe shi ne abin da al'ada ba ta rufewa, wato fuska da hannaye, sun ce waɗannan ba su cikin awra. Sun ƙara kafa hujja da cewa mace ba ta rufe fuskarta a lokacin aikin hajji.

The reason for their disagreement is based on the possible interpretations of the words of the Exalted, “And to display of their adornment only that which is apparent”, that is whether the exemption relates to defined parts or to those parts that she cannot (help but) display? Those who maintained that the intended exemption is only for those parts that she cannot help but display while moving, said that her entire body is <an>ra, even her back. They argued for this on the basis of the general implication of the words of the Exalted, “O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them. That will make them recognizable and they will not be exposed to harm”.105 Those who held that the intended exemption is for what is customarily not covered, that is, the face and the hands, said that these are not included in the 'awra. They (further) argued for i this on the grounds that a woman does not cover her face during hajj.

Waɗannan kalmomin Mai Girma ne: "Ya ɗiyan Adam! Ku riƙa sanya adonku a duk lokacin da kuka je masallaci," tare da hani kan wasu nau'ikan sutura a cikin salla, watau amfani da tufa a matsayin abin tallafi ga kai, ko naɗe kai da yanki ɗaya na zane (da ƙarshensa an haɗa) ba tare da wani abu da zai rufe kafaɗu ba, ko naɗe jiki da tufa ɗaya ba tare da wani abu da zai rufe al'aura ba. Dukkan dokokin da aka shimfiɗa game da su, manufarsu ita ce hana hanyoyin da ke kai ga bayyanar al'aura, kuma ban san wanda ya ce salla ba ta halatta cikin waɗannan nau'ikan sutura ba muddin al'aura ba ta rufe ba. Sai dai wannan, bisa ƙa'idodin Zahiriyyawa, zai zama wajibi. Sun amince cewa mutum yana da izinin yin salla cikin tufa ɗaya, saboda maganar Annabi ﷺ lokacin da aka tambaye shi: "Shin mutum zai iya yin salla cikin tufa ɗaya?" Sai ya ce: "Shin dukkanku kuna da tufafi biyu?" Sun saɓa game da batun mutumin da yake yin salla yana tsirara a baya da kuma gaban jikinsa sama da cibiya. Mafi yawan malamai suna tabbatar da halascin irin wannan salla, domin baya da ƙirji ba sa cikin al'aurar namiji. Wata ƙungiyar malaman fiqhu ta karkata ta ce sallarsa ba ta halatta ba, saboda hanin da Annabi ﷺ ya yi game da sallar mutumin da babu wani abu na tufafinsa a kafaɗunsa. Sun kuma dogara da kalmomin Mai Girma: "Ya ɗiyan Adam! Ku riƙa sanya adonku a duk lokacin da kuka je masallaci."107

"These are the words of the Exalted, 'O Children of Adam! Take your adornment at every place of worship,' along with the prohibition of certain forms of dress in prayer, that is, to use a garment as a support for the head, or to wrap oneself in a single piece of cloth (with the ends crossed) without there being anything covering the shoulders, or to wrap himself in a single garment without anything covering the private parts. All prescriptions laid down about them are as their aim the prevention of the means that lead to the uncovering of the private parts, and I do not know of anyone who said that prayer is not permitted in any of these forms of dress so long as it is uncovered. This, however, would be obligatory according to the principles of the Zahrites." They agreed that a man is permitted to pray in a single dress, because of the saying of the Prophet (God’s peace and blessings be upon him) when he was asked: “Can a man pray in a single garment?” He said, “Do all of you have two garments?” They disagreed about the case of a man praying with his back and the front part above the navel uncovered. The majority uphold the permission of such prayer, as the back and the chest are not part of the ^awra for a man. A group of jurists deviated and said that his prayer is not permitted, because of the proscription from the Prophet (God’s peace and blessings be upon him) about the prayer of a man with nothing of his dress on his shoulders. They also relied upon the words of the Exalted, “O Children of Adam! Take your adornment at every place of worship”.107

Mafi yawan malamai sun yarda cewa tufafin da suka halatta ga mace a cikin salla shi ne riga (mai tsayi) da lulluɓi, saboda abin da aka ruwaito daga Umm Salama cewa ta tambayi Annabi ﷺ, "Wane irin tufafi ne mace za ta yi salla da su?" Sai ya ce, "Da lulluɓi da riga mai tsayi kuma mai faɗi wadda take rufe saman ƙafafunta." Haka kuma an ruwaito daga ‘A’isha daga Annabi ﷺ cewa ya ce, "Allah ba ya karɓar sallar balagaggiyar mace sai ta sanya lulluɓi." An kuma ruwaito shi daga ‘A’isha, da Maimuna, da Umm Salama, kuma suna yanke hukunci bisa haka. Dukkan malamai sun ce idan ta yi salla ba tare da rufe jiki ba, to sai ta maimaita sallar (idan ta tuna da kuskurenta) ko dai a cikin lokacin da aka tsara mata, ko kuma daga baya, sai dai Malik ya kasance yana cewa tana maimaita ta ne kawai a cikin lokacin da aka tsara.

Yawancin malamai sun tafi a kan cewa baiwa za ta iya yin salla da kanta da kafafunta a bude, amma al-Hasan al-Basri ya ce ya wajaba ta sanya lulluɓi, shi kuma ‘Ata’ ya ce abin so ne (mustahabbi). Dalilin sabani yana cikin tambayar ko kiran shari'a da aka yi wa wani jinsi na mutane (jinsi) ya hada da 'yantattu da bayi tare, ko kuwa ya shafi 'yantattu kawai, ba bayi ba?

The majority maintained that a slave-girl may pray with her head and fee uncovered, but al-Hasan al-Basri deemed it obligatory for her to use the veil while cAta5 deemed it recommended. The reason for disagreement lies in the question of whether a (legal) communication addressed to either category o persons (sex) includes those who are free as well as those in bondage, oi whether it includes only the free to the exclusion of slaves?

Sun yi sabani game da al'amarin mutumin da yake sallah sanye da tufafin siliki. Wata jama'a na malamai sun ce sallarsa a cikinsa ingantacciya ce (ko da yake haramun ne), yayin da wata jama'a kuma suka ce ba ingantacciya ba ce. Jama'a ta uku kuwa sun ba da shawarar a maimaita sallar a lokacinta da aka tsara (ba tare da tufafin siliki ba). Dalilin sabanin shi ne tambayar ko kaucewa abin da aka haramta gaba ɗaya sharaɗi ne na ingancin sallah? Wadanda suka tabbatar da cewa sharaɗi ne suka ce sallah a cikinsa ba ta halatta ba (ba ta inganta ba), yayin da wadanda suka tabbatar da cewa yana yin zunubi saboda tufafinsa amma sallarsa halal ce, suka ce ba sharaɗi ne na ingancin sallah ba, sabanin tsarkin jiki, wanda sharaɗi ne. Wannan al'amari yana cikin irin al'amarin sallah a cikin dukiyar da aka yi wa sata, wanda sabaninsa ya shahara sosai.

They disagreed about the case of a man praying while dressed in a silker garment. A group of jurists said that his prayer in it is valid (thougl prohibited), while another group said it is not. A third group recommendec repeating the prayer in its prescribed time (without the silk dress). The reasoi for disagreement is over the question of whether avoidance of a thin^ prohibited absolutely is a condition for the validity of prayer? Those whe maintained that it is a condition said that prayer in it is not permitted (no: valid), while those who maintained that he commits a sin because of his dress but his prayer is permissible said that it is not a condition for the validity o prayer unlike purification, which is a condition. This issue is of the sam< nature as that of prayer in usurped property, dispute over which is wideh known.