Msingi wa sura hii ni maneno ya Mwenye Enzi, Mtukufu: {Enyi mlioamini! Mnapojiandaa kwenda kusali, osheni nyuso zenu na mikono yenu mpaka viwiko, pangusa vichwa vyenu, na osha miguu yenu mpaka vifundo vya miguu},56 na maneno ya Mtume ﷺ: "Mwenyezi Mungu hakubali sala bila twahara, wala sadaka itokanayo na mali iliyoibiwa."

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”.

Basi, wanazuoni walikubaliana kwamba kutwaharika ni moja ya sharti za sala, kwa sababu ya dalili hizi, ingawa walitofautiana kuhusu kama ni sharti ya kusihi (sahihi) au sharti ya wajibu. Hawakutofautiana kwamba ni sharti kwa aina zote za sala, isipokuwa sala ya maiti na sujudi, yaani sujudi ya kisomo, kwani kuna kutofautiana kwa kando (kusiko kwa msingi) kuhusu hilo. Sababu ya hili ni uwezekano tofauti katika maana ya neno "salah" (sala). Walitofautiana kuhusu kama neno hilo linatumika kwa sala ya maiti na sujudi wakati wa kusoma aya fulani za Qur'ani. Wale walioshikilia kwamba neno "salah" linatumika kwa sala ya maiti na kwa sujudi (ya kisomo) yenyewe, nao ndio wengi, waliweka sharti hii ya utwaharisho kwake, wakati wale waliosema kwamba neno hilo halitumiki kwao, kwa kuwa sala ya maiti haihusishi kuinama wala kusujudu, wala hakuna kusimama wala kuinama katika sujudi (ya kisomo) pia, hawakuweka sharti hii ya utwaharisho kwake. Kuna masuala manne yanayohusiana na sura hii chini ya suala kuu hili.

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 Hanifa, na al-Shafi'i walikubaliana kwamba ni sharti kuwa katika hali ya utakaso ili kugusa mushafu (nakala ya Qur'an), wakati Mazahiri walisema si sharti. Sababu ya kutofautiana ni kama maana ya maneno ya Aliye Juu, "Ambayo hayaigusi isipokuwa waliotakaswa",57 yanarejea kwa wanadamu au malaika, na kama kauli hii inamaanisha katazo au ni simulizi tu. Wale waliodhani neno "waliotakaswa" linamaanisha wanadamu, na wakalifasiri kuwa ni katazo, walisema si halali kwa yeyote kugusa mushafu isipokuwa waliotakaswa. Wale waliolifasiri kuwa ni simulizi, na wakalifasiri neno "waliotakaswa" kama ishara kwa malaika, walisema kwamba hakuna dalili katika aya hiyo inayoweka utakaso kuwa sharti la kugusa mushafu. Kwa kuwa hakuna dalili katika Kitabu wala katika Sunna, jambo hilo linabaki katika hukumu ya asili ya kutokuwa na wajibu, ambayo ni ruhusa.

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.

Wengi walitoa hoja kwa msimamo wao kwa kutegemea hadithi ya ʿAmr ibn Ḥazm kwamba Nabii ﷺ aliandika: "Hakuna anayeigusa Qur'an isipokuwa aliyetakaswa." Hadithi za ʿAmr ibn Ḥazm zina mjadala miongoni mwa wanazuoni kuhusu wajibu wa kuzitendea kazi, kwa sababu kumetokea kosa la kuandika (tashif) ndani yake. Hata hivyo, nimemwona Ibn Abi Mufawwaz akizitangaza kuwa sahih zinapopokewa na wapokezi wa kuaminika, kwa kuwa ni barua za Nabii ﷺ. Jambo kama hilo linasemwa pia kuhusu hadithi za ʿAmr ibn Shuʿayb kutoka kwa baba yake, kutoka kwa babu yake, ingawa Wazahiri wanazikataa. Malik alitoa ruhusa maalum kwa watoto wadogo kugusa mushafu wanapokuwa hawajatakaswa, kwa kuwa bado hawajafikia umri wa kubeba dhamana ya kisheria.

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.

Wanafikihi walitofautiana kuhusu wajibu wa kutawadha (udhu wa kawaida) au kwa mtu aliye na janaba, katika baadhi ya hali. Ya kwanza ni pale mtu ambaye ametenda hadathi kubwa anapotaka kuendelea kulala. Wengi walishikilia kuwa kutawadha kunapendekezwa, lakini si wajibu. Wafuasi wa madhehebu ya Dhahiri wanashikilia kuwa ni wajibu, kwa kuwa limethibitishwa kutoka kwa Mtume ﷺ kupitia hadithi ya Umar kwamba alimuuliza Mjumbe wa Allah ﷺ afanye nini pale anapokuwa na hadathi kubwa (kama vile kujamiiana au kutoka kwa manii) usiku. Mjumbe wa Allah ﷺ akamwambia: "Tawadha na osha uume wako, kisha lala." Hili pia limepokewa kutoka kwake kupitia Aisha. Wengi walichagua 5

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

kuelewa amri hiyo kama pendekezo tu (istihbaab), na kuacha maana yake ya kimaandishi kwa sababu haipatani na wajibu wa kujitawadha pale nia ni kwenda kulala; yaani, ni upatanifu wa kisheria.

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.

Wengine (wengi) pia walitoa hoja juu ya jambo hili kwa kutegemea hadithi nyingine, ambayo sahihi zaidi kati yake ni hadithi ya Ibn ʿAbbas kwamba Mjumbe wa Allah ﷺ alirudi siku moja kutoka chooni, na chakula kikaletwa kwake. Akaambiwa: "Je, tusikuletee maji ya kujitwaharisha?" Akajibu: "Je, ninataka kusali hata nitawadhe?" Katika baadhi ya riwaya, aliambiwa: "Je, utatawadha?" Akajibu: "Bado sijakusudia kusali ili nitawadhe." Kutegemea hadithi hii kama ushahidi ni dhaifu, kwani ni miongoni mwa aina dhaifu kabisa za kudokeza maana ya matini. Pia walitoa hoja kwa hadithi ya ʿAisha kwamba "Mjumbe wa Allah ﷺ alikuwa akilala baada ya kuwa na hadath kubwa bila kugusa maji." Hadithi hii, hata hivyo, ni dhaifu.

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 na al-Shafi'i walishurutisha udhu kwa ajili ya tawaf, huku Abu Hanifa akiona kuwa si lazima. Sababu ya kutofautiana ni kutokuwa wazi kwa hukumu ya tawaf, yaani kama inapaswa kuhusishwa na hukumu za sala. Kwa upande mmoja, kuna riwaya thabiti kwamba Mtume ﷺ alimkataza mwanamke aliye katika hedhi kufanya tawaf, kama alivyomkataza kusali. Kwa mtazamo huu, tawaf inafanana na sala. Katika baadhi ya riwaya, tawaf imeitwa sala.

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.

Hoja ya Abu Hanifa ni kwamba tahara si sharti kwa kila kitu kilichokatazwa wakati wa hedhi, pale kinapotakiwa kufanywa baada ya hedhi kukoma. Kwa mfano, kufunga, kwa maoni ya wengi (hakuhitaji wudhuu).

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).

Wengi wa wanazuoni walishikilia kuwa inaruhusiwa kwa mtu ambaye hajatawadha kusoma Qur'ani na kufanya dhikri ya Allah. Kundi la wanachuoni wa fiqhi lilisema kuwa hili halijuzu, isipokuwa ametawadha.

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.

Sababu ya kutofautiana ni mapokeo mawili yaliyothibitika yanayopingana. La kwanza ni mapokeo ya Abu Jahm, aliyesema: "Mtume wa Allah (ﷺ) alikuwa akitoka upande wa Bi'r Jamal alipokutana na mtu aliyemsalimu. Mtume hakujibu salamu hiyo hadi alipofika upande wa ukuta, ambapo alipangusa uso wake na mikono yake, kisha akajibu salamu." Mapokeo ya pili ni ya 'Aa'ishah, "kwamba hakuna kilichomzuia Mtume wa Allah (ﷺ) kusoma Qur'ani isipokuwa janaba."

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”.

Wengi walishikilia kwamba hadithi ya pili ilifuta hukumu ya hadithi ya kwanza, huku wale waliofanya wudhuu kuwa wajibu kwa ajili ya kumkumbuka Allah wakipendelea hadithi ya kwanza.

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.