Msingi wa aina hii ya utakaso ni maneno ya Mwenyezi Mungu Mtukufu: "Na mkiwa na janaba, basi jitakaseni."58 Mjadala unaohusu hukumu zake, baada ya kujifunza wajibu wake, ni nani anayelazimika nao, na utambulisho wa kitu kinachotumika, ambacho ni maji safi yasiyochanganywa, umegawanywa katika sura tatu. Sura ya kwanza inahusu kutambua vitendo vinavyohusika katika utakaso huu. Sura ya pili inahusu mambo yanayoufanya utakaso huu kuwa sahihi. Sura ya tatu inashughulikia hukumu za kubatilika kwa utakaso huu. Kuhusu mtu ambaye utakaso huu ni wajibu kwake, ni wajibu kwa kila mtu aliyekalifishwa kuswali, na hakuna mzozo juu ya hili. Vilevile, hakuna mzozo juu ya wajibu wake, na dalili zake ni zile zile za wudhuu, ambazo tumezitaja. Pia hukumu zinazohusu aina za maji, ambazo mjadala wake umetangulia.

The basis for this kind of purification are the words of the Exalted, “And if ye are involved in a major hadath, purify yourself’.58 The discussion covering its rules—after having learned its obligation, on whom it is obligatory, and the ^entification of the thing to be used, which is unadulterated water—is undertaken in three chapters. The first chapter relates to the identification of acts involved in this purification. The second relates to the factors ^validating it. The third chapter covers the ahkdm of the invalidation of this Purification. 4’ About the person on whom it is obligatory, it is incumbent upon each Person who is under an obligation to pray, and there is no dispute about this. Similarly, there is no dispute about its obligation, and its evidences are the same as those for ablution, which we have mentioned. Likewise, the ahkam relating to the categories of water, whose discussion has preceded.

Wanafikihi walitofautiana kuhusu kama kupitisha mkono juu ya mwili mzima (yaani kusugua ngozi wakati maji yanapomiminika juu yake) ni sharti la utakaso huu, kama ilivyo katika utakaso wa viungo wakati wa kutawadha, au kama inatosha kuruhusu maji yapite juu ya mwili mzima bila kupitisha mkono juu ya mwili. Wanafikihi wengi walishikilia kwamba kuruhusu maji yapite juu ya mwili kunatosha. Malik, wanafunzi wake wengi, na al-Muzanī miongoni mwa wanafunzi wa al-Shāfi‘ī walishikilia kwamba ikiwa mtu anayejitakasa atakosa sehemu moja tu ya mwili wake ambayo hakupitisha mkono wake juu yake, utakaso wake unabaki haujakamilika.

The jurists disagreed over whether running the hand over the entire body (i.e. massaging the skin while water is running over it) is a condition for this purification, as is the case in the purification of limbs while performing ablution, or whether it is sufficient to let water flow over the entire body without running the hand over the body. The majority of the jurists maintained that letting water flow over the body is enough. Malik, most of his disciples, and al-MuzanT from among the disciples of al-ShafiT held that if the person undertaking purification misses a single spot of his body over which he does not pass his hand, his purification remains incomplete.

Sababu ya kutofautiana ni utata wa neno *ghu$T* (kuoga kwa ujumla mwili mzima), na mgongano wa maana za wazi za hadithi zilizopokewa kuhusu maelezo ya kuoga, pamoja na mlinganisho wa kuoga na kutawadha. Katika hadithi zilizothibitishwa zinazohusu kuoga kwa Mtume ﷺ, ambazo zimepokewa kupitia ‘Aisha na Maymuna, hakuna kutajwa kwa kusugua mwili; zinataja tu kumwagika kwa maji juu yake. Katika hadithi ya ‘Aisha, anasema: “Mjumbe wa Allah ﷺ alipooga baada ya kujamiiana, alianza kwa kunawa mikono yake. Kisha alimimina maji kwa mkono wake wa kulia kwenda mkono wa kushoto, ambao kwao alinawa sehemu zake za siri. Kisha alifanya udhu mdogo, kama alivyofanya kwa sala zake za kila siku. Baadaye, akichukua maji, alipitisha vidole vyake hadi mizizi ya nywele zake na kumimina konzi tatu za maji juu ya kichwa chake. Hatimaye, aliruhusu maji yatiririke juu ya mwili wake wote.”

The reason for disagreement is the equivocality of the term *ghu$T\ and the conflict of the apparent meanings of the traditions related about the description of bathing with the analogy of bathing based upon ablution. In the established traditions relevant to the subject of the Prophet’s bath, and which are related through ‘A’isha and Maymuna, there is no mention of massaging the body; they only mention the flowing of water over it. In the tradition of ^isha, she says, “When the Messenger of Allah (God’s peace and blessings be upon him) took a bath after sexual engagement, he would first wash his hands. He then poured water from his right hand over to the left hand with which he washed his genitals. Then he performed a minor ablution, like he did for his regular daily prayers. Thereafter, taking up water he would insert his fingers down to the roots of his hair and pour three handfuls of water over his head. Finally, he would let water flow over his entire body”.

Walikhtilafu juu ya kama niya imejumuishwa katika sharti za utakaso huu (ghusl), kama walivyokhitilafiana katika suala la udhu mdogo. Malik, al-Shafi'i, Ahmad, Abu Thawr, Dawud na wanafunzi wake walisema kuwa niya ni miongoni mwa sharti zake. Abu Hanifa, wanafunzi wake, na al-Thawri walisema kuwa niya haihitajiki, kama ilivyo katika udhu mdogo.

They disagreed on whether intention is included in the conditions of this purification (gAus/), just like their disagreement in the case of the minor ablution. Malik, al-Shafi T, Ahmad, Abu Thawr, Dawud, and his c disciples held that intention is one of its conditions. Abu HanTfa, his disciples, and al- Thawri held that intention is not required, as in the case of minor ablution.

Sababu ya kutofautiana kuhusu suala la niyyah ni ile ile iliyo katika suala la wudhuu ndogo, ambalo limetangulia.

The reason for disagreement on the question of intention is the same as that ln the case of the minor ablution, which has preceded.

Walitofautiana kuhusu madmada na istinshaq katika sehemu hii ya utakaso, kama vile walivyotofautiana katika suala la wudhuu ndogo, yaani kama ni wajibu. Kundi la wanazuoni wa fiqhi walishikilia kuwa hivi si wajibu katika kuoga, huku kundi jingine likizichukulia kuwa ni wajibu. Miongoni mwa waliofuata kwamba si wajibu ni Malik na al-Shaafi'i, na waliofanya kuwa wajibu ni Abu Hanifa na wanafunzi wake.

They disagreed about madmada and istinshaq in this category of purification like their disagreement in the case of the minor ablution, that is whether they are obligatory. A group of jurists held that these are not obligatory in bathing, while another group considered them obligatory. Those who maintained a negation of obligation include Malik and al-ShaficT, while those who made it obligatory include Abu HanTfa and his disciples.

Sababu ya kutofautiana ni kwamba maana ya wazi ya hadithi ya Umm Salama inapingana na hadithi zilizopokelewa kuhusu maelezo ya jinsi Mtume ﷺ alivyofanya udhu mdogo kabla ya kujitakasa (kuoga). Hadithi zilizopokelewa kuhusu maelezo ya udhu wake mdogo kabla ya kujitakasa zinataja madmada na istinshaq, wakati hadithi ya Umm Salama haitaji madmada wala istinshaq. Wale waliozichukulia hadithi za ʿAisha na Maymuna kuwa ni ufafanuzi wa sehemu zisizoelezwa za hadithi ya Umm Salama, na pia kuwa ni ufafanuzi wa maneno ya Mwenyezi Mungu Mtukufu, "Na mkiwa na janaba, basi jitakaseni,"59 walifanya kusukutua mdomo na kuvuta maji puani kuwa ni wajibu. Lakini wale waliozichukulia kuwa zinapingana waliziunganisha kwa kuzifasiri hadithi za ʿAisha na Maymuna kama mapendekezo (sunna), na maana ya hadithi ya Umm Salama kama wajibu.

The reason for disagreement is the conflict of the apparent meaning of the tradition of Umm Salama with the traditions that were transmitted about the description of the Prophet’s performance of minor ablution prior to his purification (bathing), because the traditions transmitted about the description of his minor ablution prior to his purification mention madmada and istinshaq, while the tradition of Umm Salama mentions neither madmada nor istinshdq. Those who considered the traditions of cA*isha and Maymuna as elaborations of the unexplained parts of the tradition of Umm Salama, and also as an explanation of the words of the Exalted, “And if ye are involved in a major hadath, purify yourselves”,59 made rinsing of the mouth, and snuffing of water into the nostrils obligatory, while those who considered ‘ them as conflicting reconciled them so as to construe the implication of the traditions of cA*isha and Maymuna for a recommendation, and the implication of the tradition of Umm Salama as an obligation.

Kwa sababu hiyo, walikhitilafiana kuhusu hukmu ya kulegeza nywele, ili maji yafike kwenye mizizi yake kichwani (lakhlil), je, ni wajibu katika aina hii ya utwahara. Malik anaona kuwa ni mustahabu, ilhali wengine wanaona kuwa ni wajibu. Wale waliofanya takhlil kuwa wajibu waliunga mkono maoni yao kwa hadith kutoka kwa Mtume ﷺ, “Chini ya kila nywele kuna janaba (hadathi kubwa), basi pambeni ngozi na acheni nywele zilowe.”

Walitofautiana kuhusu kama sharti la aina hii ya utakaso ni kutekelezwa kwa mfululizo na kwa mpangilio, kama walivyotofautiana katika suala la udhu mdogo. Sababu ya kutofautiana ni kama vitendo vya Mtume ﷺ vinapaswa kufasiriwa kuwa ni wajibu au ni sunnah. Haijapokelewa kutoka kwa Mtume ﷺ kwamba aliwahi kutawadha isipokuwa kwa mpangilio na kwa mfululizo. Kundi la wanazuoni wa sheria walishikilia kwamba mpangilio katika aina hii ya utakaso (ghusl) una umuhimu zaidi kuliko ulivyo katika udhu mdogo kuhusu kichwa na sehemu nyingine za mwili, kwa sababu ya maneno ya Mtume ﷺ katika Hadith ya Umm Salama: "Inakutosha kumwagia maji kichwani mara tatu kwa viganja, kisha yaachie maji yatiririke juu ya mwili wako." Kishirikishi "thumma" (kisha) kinaashiria mpangilio, bila mjadala, kwa mujibu wa wataalamu wa lugha.

They disagreed on whether a condition for this category of purification is continuous and sequential performance, as was their disagreement in the case of the minor ablution. The reason for disagreement is whether the acts of the Prophet are to be construed as obligatory or recommended. It has not been transmitted from the Prophet (God’s peace and blessings be upon him) that he ever performed ablution, except in an ordered and sequential manner. A group of jurists held that sequence in this category of purification (ghusl) is more pertinent than it is in the minor ablution with respect to the head and the rest of the body, because of the words of the Prophet (God’s peace and blessings be upon him) in the tradition of Umm Salama, “It is enough for you to splash over your head three handfuls of water, and then let water flow over your body”. The conjunction particle “thumma” (then) implies sequence, without dispute, according to lexicologists.