Asas bagi bab ini ialah firman Yang Maha Tinggi: "Wahai orang-orang yang beriman! Apabila kamu hendak mendirikan solat, maka basuhlah muka kamu dan tangan kamu hingga ke siku, dan sapulah kepala kamu serta basuhlah kaki kamu hingga ke buku lali,"{56} dan sabda Nabi ﷺ: "Allah tidak menerima solat tanpa bersuci, dan tidak juga sedekah daripada harta yang disalahgunakan."

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”.

Oleh itu, para fuqaha bersepakat bahawa bersuci merupakan salah satu syarat solat, berdasarkan dalil-dalil ini, walaupun mereka berselisih sama ada ia syarat sah atau syarat wajib. Mereka tidak berselisih bahawa ia menjadi syarat bagi semua bentuk solat, kecuali solat jenazah dan sujud, iaitu sujud tilawah, kerana terdapat perselisihan yang menyimpang mengenainya. Sebabnya ialah kemungkinan-kemungkinan makna yang berbeza bagi istilah "solat" (salah). Mereka berselisih sama ada istilah itu terpakai kepada solat jenazah dan sujud tilawah apabila membaca ayat-ayat Al-Quran tertentu. Mereka yang berpendapat bahawa istilah "solat" terpakai kepada solat jenazah dan kepada sujud tilawah itu sendiri, dan mereka inilah majoriti, mensyaratkan bentuk bersuci ini baginya. Manakala mereka yang berpendapat bahawa istilah itu tidak terpakai kepada keduanya, kerana solat jenazah tidak melibatkan rukuk atau sujud, dan dalam sujud tilawah juga tiada berdiri atau rukuk, mereka tidak mensyaratkan bentuk bersuci ini baginya. Terdapat empat isu yang berkaitan dengan bab ini di bawah isu utama ini.

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 Hanifah, dan al-Syafi'i berpendapat bahawa bersuci merupakan syarat untuk menyentuh mushaf (salinan al-Quran), manakala golongan Zahiriyyah berpendapat ia bukan syarat. Punca perselisihan ialah sama ada maksud firman Yang Maha Tinggi, "Yang tidak menyentuhnya melainkan orang-orang yang suci",57 merujuk kepada manusia atau malaikat, dan sama ada kenyataan ini mengandungi larangan atau sekadar khabar. Mereka yang berpendapat bahawa perkataan "suci" merujuk kepada manusia, dan mentafsirkan kenyataan tersebut sebagai larangan, berkata bahawa tidak harus bagi sesiapa pun menyentuh mushaf kecuali orang-orang yang suci. Mereka yang mentafsirkannya sebagai khabar dan mentafsirkan perkataan "suci" sebagai kiasan kepada malaikat berkata bahawa tiada dalil dalam ayat tersebut mengenai syarat bersuci sebagai syarat untuk menyentuh mushaf. Dan oleh kerana tiada dalil dalam Kitab mahupun Sunnah, perkara ini dikembalikan kepada hukum asal, iaitu tiada tanggungan, yang bermaksud keharusan.

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.

Majoriti berhujah bagi pendapat mereka berdasarkan hadith 'Amr bin Hazm bahawa Nabi (ﷺ) menulis: "Tidak menyentuh Al-Quran melainkan orang yang suci." Hadith-hadith 'Amr bin Hazm diperselisihkan dalam kalangan ulama mengenai kewajipan beramal dengannya, kerana berlaku kesilapan penulisan (tashif) di dalamnya. Namun, saya pernah melihat Ibn Abi Mufawwaz mengisytiharkannya sahih apabila diriwayatkan oleh perawi-perawi yang thiqah, kerana ia merupakan surat-surat Nabi (ﷺ). Perkara yang sama juga dikatakan mengenai hadith-hadith 'Amr bin Shu'ayb daripada ayahnya daripada datuknya, walaupun golongan Zahiriyyah menolaknya. Malik memberikan pengecualian bagi kanak-kanak yang belum baligh, yang menyentuh mushaf dalam keadaan tidak suci, kerana mereka belum mencapai umur taklif.

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.

Para ulama berbeza pendapat mengenai kewajipan berwuduk (wuduk kecil) atau mandi bagi orang yang berjunub, dalam beberapa keadaan. Yang pertama ialah apabila seseorang yang telah berhadas besar ingin meneruskan tidurnya. Majoriti berpegang kepada galakan (sunat) berwuduk, tetapi bukan kewajipannya. Golongan Zahiriyyah berpendapat bahawa ia wajib, kerana ia thabit daripada Nabi ﷺ melalui riwayat Umar bahawa beliau bertanya kepada Rasulullah ﷺ apa yang perlu dilakukannya apabila dia berhadas besar (seperti berjimak atau keluar mani) pada waktu malam. Rasulullah ﷺ bersabda kepadanya, "Berwuduklah dan basuhlah kemaluanmu, kemudian tidurlah." Hadis ini juga diriwayatkan daripada 'Aisyah. Majoriti memilih pendapat …

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

untuk mentafsirkan perintah itu sebagai anjuran, dan mengetepikan makna harfiahnya kerana ia tidak selaras dengan kewajipan bersuci apabila niatnya ialah untuk tidur, iaitu keserasian dari sudut hukum.

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.

Mereka (majoriti) juga berhujah dengan hadis-hadis lain, yang paling sahih antaranya ialah hadis Ibn ʿAbbas bahawa Rasulullah ﷺ pernah keluar dari tandas, lalu dibawakan makanan kepada baginda. Maka dikatakan kepada baginda, "Tidakkah kami bawakan (air) untuk bersuci?" Baginda menjawab, "Adakah aku hendak solat sehingga aku perlu berwuduk?" Dalam sebahagian riwayat, dikatakan kepada baginda, "Adakah engkau hendak berwuduk?" Baginda menjawab, "Aku belum berniat hendak solat, maka aku berwuduk." Berhujah dengan hadis ini adalah lemah, kerana ia termasuk antara bentuk dalalah nas yang paling lemah. Mereka juga berhujah dengan hadis ʿAisyah bahawa Rasulullah ﷺ biasa tidur selepas berhadas besar tanpa menyentuh air. Namun, hadis ini adalah riwayat yang lemah.

They (the majority) also argued for this on the basis of other traditions, the most authentic of which is the tradition of Ibn cAbbas that the Messenger of Allah (God’s peace and blessings be upon him) once returned from the privy and was brought food. It was said to him, “Should we not bring you (water for) purification?” He replied, “Am I going to pray that I should perform ablution?” In some versions, it was said to him, “Would you perform ablution?” He replied, “I have not resolved to pray as yet, so that I may perform ablution”. Seeking support from this is weak, for it is one of the weakest kinds of implication of the text. They also argued on the basis of the tradition of <A>isha “that the Messenger of Allah (God’s peace and blessings be upon him) used to go to sleep after being involved in a major hadath without touching water”. This, however, is a weak tradition.

Malik dan al-Shafi'i mensyaratkan wudhu untuk tawaf, manakala Abu Hanifah berpendapat ia tidak perlu. Punca perselisihan ialah kekaburan hukum tawaf sama ada ia wajar dikaitkan dengan hukum solat. Di satu pihak, terdapat riwayat yang sabit bahawa Rasulullah ﷺ melarang wanita yang sedang haid daripada bertawaf, sebagaimana Baginda melarangnya daripada solat. Dari sudut ini, tawaf menyerupai solat. Dalam sebahagian riwayat, tawaf juga dinamakan solat.

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.

Hujah Abu Hanifah ialah bahawa bersuci bukanlah syarat bagi setiap perkara yang diharamkan semasa haid, apabila ia hendak dilakukan selepas haid berhenti. Sebagai contoh, puasa menurut pendapat majoriti (tidak memerlukan wuduk).

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).

Majoriti ulama berpendapat bahawa seseorang yang belum berwuduk dibolehkan membaca al-Qur'an dan melakukan zikir kepada Allah. Sekumpulan ahli fiqh pula berpendapat bahawa perbuatan itu tidak dibolehkan, kecuali dia berwuduk terlebih dahulu.

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.

Sebab perselisihan adalah dua riwayat yang sahih dan saling bertentangan. Yang pertama ialah riwayat Abu Jahm, yang berkata, "Rasulullah ﷺ datang dari arah Bi'r Jamal, lalu baginda bertemu dengan seorang lelaki yang memberi salam kepadanya. Nabi ﷺ tidak menjawab salam itu sehingga baginda sampai ke sisi dinding, lalu baginda menyapu muka dan kedua tangannya, kemudian baru menjawab salam tersebut." Riwayat kedua ialah riwayat 'Aisyah, "bahawa tiada yang menghalang Rasulullah ﷺ daripada membaca al-Qur'an kecuali janabah."

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”.

Majoriti berpendapat bahawa hadis yang kedua telah memansukhkan hadis yang pertama, manakala mereka yang mewajibkan wuduk untuk berzikir kepada Allah lebih memilih hadis yang pertama.

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.