Wanachuoni walitofautiana kuhusu mwanamke mwenye damu ya kuendelea (istihadha). Kundi moja la wanachuoni lilimfanya awajibike kutawadha mara moja (kuoga) kamili, itakayofanyika atakapoona kwamba kipindi chake cha hedhi kimekwisha kulingana na mojawapo ya dalili zake, ambazo mjadala wake umetangulia kulingana na maoni ya wanachuoni hawa. Wanachuoni hawa, waliomwajibisha kutawadha mara moja, wamegawanyika katika makundi mawili. Kundi moja lilimwajibisha kutawadha (wudhuu wa kawaida) kwa kila sala, huku kundi jingine likipendekeza jambo hilo lakini bila kulifanya wajibu. Wale waliomwajibisha kutawadha mara moja ni pamoja na Malik, al-Shafi'i, Abu Hanifa, wanafunzi wao, na wengi wa wanachuoni wa nchi mbalimbali, wengi wao wakimwajibisha kutawadha kwa kila sala. Baadhi yao hawakulifanya wajibu, bali walilipendekeza, ambalo ndilo maoni ya 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:
Groups other than these held that a woman with prolonged bleeding must perform ghusl (bathe) for every prayer. A second group held that the obligation is to delay the noon prayer until the time of the afternoon prayer, and then she should perform ghusl and combine the two prayers. Likewise, she should delay the sunset prayer until the end of its time and until the beginning of the time of the night prayer, then perform ghusl a second time and combine the two prayers. Finally, she should perform ghusl a third time for the dawn prayer. Thus, they made three purifications obligatory for her within one day and one night.
One group of jurists held that she is obliged to purify herself only once for each period of one day and one night. Some of them did not fix a time for this, as is related from Sahl. Others maintained that she should purify herself from one prayer period to the next.
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.
Hivyo basi, katika suala hili kuna maoni manne yanayopatikana. La kwanza ni kwamba kuna Utakaso mmoja tu kwake baada ya damu ya hedhi kukoma kutiririka. La pili, kwamba anapaswa kujitakasa kwa kila sala. La tatu, kwamba analazimika kujitakasa mara tatu ndani ya mchana na usiku mmoja. La nne, kwamba ajitakase mara moja ndani ya mchana na usiku mmoja.
Four opinions are thus arrived at in this issue. First that there is only one Purification for her after the menstrual blood ceases to flow. Second, that she is to purify herself for each prayer. Third, that she is under an obligation to Punfy herself thrice in one day and night. Fourth, that she should purify er self once during one day and night.
Sababu ya kutofautiana kwao katika suala hili inatokana na kugongana kwa maana ya wazi ya Hadithi zilizowekwa kuhusu jambo hili. Hizi ni Hadithi nne zinazojulikana sana, ambapo moja inakubaliwa kuwa ni sahihi na tatu zina mjadala.
Hadithi inayokubaliwa kuwa ni sahihi ni ile ya 'Aisha, aliyesema: "Fatima binti Abu Hubaysh alimwendea Mtume wa Allah ﷺ akasema: 'Ee Mtume wa Allah! Mimi ni mwanamke ninayepata hedhi na sitakasiki kamwe. Je, niache kuswali?' Mtume ﷺ akamwambia: 'Hapana, kwani hiyo ni damu ya mishipa na si hedhi. Hedhi inapoanza, acha kuswali, lakini hedhi inapomalizika, jiosha damu mwilini mwako kisha uswali.'" Katika baadhi ya nakala za Hadithi hii zimeongezwa maneno: "Na utawadhe kwa kila swala." Nyongeza hii haikupokewa na al-Bukhari wala Muslim, lakini imepokewa na Abu Dawud, na imethibitishwa kuwa ni sahihi na kundi la wanazuoni wa Hadithi.
The reason for their disagreement on this issue derives from the conflict of apparent meaning of the traditions laid down in this regard. These are four Mely known traditions, with one being agreed upon for its authenticity and ree disputed. The tradition agreed upon for its authenticity is ‘A’isha’s, said, “Fatima daughter of Abu Hubaysh came to the Messenger of Allah °d’s peace and blessings be upon him) and said, ‘O Messenger of Allah! I aiXl a woman who menstruates and is never pure. Should I abandon prayer?’ The Prophet (God’s peace and blessings'be upon him) said to her, ‘No, for this is the blood of the veins and is not menstruation. When menstruation begins give up praying, but when it turns around, wash the blood from yourself and pray’”. In some of the versions of this tradition the words, “And perform ablution for each prayer”, are added. This addition is not recorded either by al-Bukhart or-by Muslim, but it is recorded by Abu Dawud and is authenticated by a group of traditionists.
Hadithi ya pili kutoka kwa ‘A’isha kuhusu Umm Habiba binti Jahsh, mke wa ‘Abd al-Rahman ibn ‘Awf, “kwamba alikuwa akipata damu ya hedhi mfululizo, hivyo Mtume wa Allah ﷺ alimwamuru aoge kwa kila sala”. Hadithi hii imepokewa hivyo na Ishaq kutoka kwa al-Zuhri, lakini wanafunzi wengine wa al-Zuhri walisimulia “kwamba alikuwa akipata damu mfululizo na akamwuliza Mtume wa Allah ﷺ kuhusu hilo, hivyo akamwambia, ‘Hiyo ni damu ya mishipa wala si hedhi’. Kisha akamwamuru aoge na kuswali, naye alikuwa akioga kwa kila sala, kwa sababu hivyo ndivyo alivyoelewa kutoka kwake, si kwamba hili limepokewa kwa maneno ya Mtume ﷺ. Hii ndiyo simulizi iliyoandikwa na al-Bukhari.”
The second tradition from ‘A’isha about Umm Habiba daughter of Jahsh, the wife of cAbd al-Rahman ibn cAwf, “that she menstruated continuously so the Messenger of Allah (God’s peace and blessings be upon him) ordered her to wash for each prayer”. This tradition is recorded as such by Ishaq from al- Zuhri, but the rest of the disciples of al-Zuhri related “that she menstruated continuously and asked the Messenger of Allah (God’s peace and blessings be upon him) about it, so he said to her, ‘It is the blood of the veins and not menstruation’ He then ordered her to wash and pray, arid she used to wash for each prayer, for that was what she understood from him not that this is transmitted in the words of the Prophet (God’s peace and blessings be upon him). This is the narration recorded by al-Bukhari.
Ya tatu ni hadithi ya Asma bint Umays, "Alisema: 'Ewe Mjumbe wa Allah! Fatima bint Hubaysh ana damu ya hedhi ya muda mrefu'. Mjumbe wa Allah ﷺ alisema: 'Aoge mara moja kwa ajili ya Dhuhr na Asr, na mara moja kwa ajili ya Maghrib na Isha, kisha aoge kwa ajili ya Fajr, akitawadha kwa ajili ya yaliyo kati ya hayo'". Hadithi hii imepokewa na Abu Dawud.
The third is the tradition of Asma5 bint TJmays, “She said, ‘O Messenger of Allah! Fatima bint Hubaysh has a prolonged menstruation’. The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Let her wash once for zuhr and W, once for maghrib and <isha\ and then let her wash for fajr, performing ablution for what is between these’”. This is recorded by Abu Dawud.
Hadithi ya nne ni ile ya Hamna bint Jahsh, inayoeleza: "Mtume wa Allah ﷺ alimpa uchaguzi kati ya kuoga mara moja kwa ajili ya sala zote, pale alipoona kwamba damu ya hedhi imekoma kutiririka, na kati ya kuoga mara tatu katika mchana na usiku mmoja." Hili linaendana na hadithi ya Asmaa bint Umays, isipokuwa kwamba katika hadithi ya mwisho inaonekana kuwa ni wajibu, ilhali katika hadithi ya kwanza ni hiari.
The fourth tradition is that of Hamna bint Jahsh, which records: “The Messenger of Allah (God’s peace and blessings be upon him) gave her a choice between washing once for all the prayers, when she found that the blood of menstruation had ceased to flow, and between washing thrice in one day and night”. This conforms with the tradition of Asmac bint TJmays, except that in the latter case it apparently is an obligation, while in the former case it is an option.
Kwa kuwa maana za dhahiri za hadithi hizi zilikuwa zinapingana, wanazuoni wa fiqhi walizitafsiri kwa njia tofauti, wakatoa maoni manne: maoni yanayotegemea kufuta hukumu (naskh), maoni yanayotegemea kupendelea (tarjīḥ), maoni yanayotegemea kupatanisha (jam‘), na maoni yanayotegemea muundo wa maneno (binā’). Tofauti kati ya kupatanisha na muundo ni kwamba mtu anayeunda muundo wa hadithi hajioni kuwa na mgongano katika hadithi hizo na hivyo anazikusanya pamoja, lakini mtu anayepatanisha anaona mgongano katika maana za dhahiri za hadithi; basi fikirini hili, tofauti yake iko wazi.
As the apparent meanings of these traditions were in conflict, the jurists interpreted them differently formulating four opinions: an opinion based on abrogation, an opinion based on preference, an opinion based on reconciliation and an opinion based on structure bind\ The difference between reconcilia' tion and structure is that the person structuring them does not find a conflict in the traditions and combines them, but the person who reconciles them finds a conflict in the apparent meanings of the traditions; so think about this, the distinction is obvious.
Miongoni mwa waliofuata mbinu ya kuchagua (tarjīh) ni wale waliopendelea simulizi ya Fāṭima bint Ḥubaysh, kwa sababu ya kuwepo makubaliano kuhusu uhalali wake, na wakalifanyia kazi maana yake ya wazi, yaani kwamba Mtume ﷺ hakumwamuru kutawadha kwa kila sala, wala hakumwamuru kuunganisha sala baada ya udhu mmoja, wala kufanya jambo jingine lolote linalotakiwa katika maoni mengine. Msimamo huu ulifuatwa na Mālik, Abū Ḥanīfa, al-Shāfiʿī na wafuasi wao, na wanachuoni hawa ndio wengi. Wale waliozingatia nyongeza iliyotajwa katika simulizi hii, yaani amri ya kutawadha kwa kila sala, walimfanya jambo hilo kuwa la lazima kwake, lakini wale ambao hawakuona kuwa nyongeza hiyo ni sahihi hawakulifanya kuwa la lazima.
Those who adopted the method of preference include those who preferred the tradition of Fatima bint Hubaysh, because of the existence of an agreement about its authenticity, and they acted on its obvious meaning, that is, to the effect that the Prophet (God’s peace and blessings be upon him) did not order her to wash for each prayer, nor did he order her to combine the prayers after one purification or to do anything else required in the other opinions. This was adopted by Malik, Abu HanTfa, al-Shafi T, c and their disciples, and these jurists form the majority. Those who considered the addition stated in this tradition, that is, the order to perform ablution for each prayer, made this obligatory for her, but those who did not consider it as authentic did not deem it obligatory.
Wale waliokubali tafsiri iliyopangwa walishikilia kwamba hakuna mgongano wowote kati ya hadithi ya Fatimah na hadithi ya Umm Hablba, ambayo mmoja wa wapokezi wake ni Ibn Ishaq. Kilichomo katika hadithi ya Umm Hablba ni nyongeza juu ya maudhui ya hadithi ya Fatimah. Kilichomo katika hadithi ya Fatimah ni jibu la swali kama hiyo ndiyo aina ya damu ya hedhi inayozuia sala. Mtume ﷺ alimjulisha kwamba si damu ya hedhi inayozuia kutekeleza sala, lakini hakumjulisha kabisa kama alitakiwa kujitakasa kwa kila sala au wakati wa kukoma kwa mtiririko wa damu. Katika hadithi ya Umm Hablba, aliamuru jambo moja tu, ambalo ni kujitakasa kwa kila sala. Hata hivyo, wengi wanaweza kusema kwamba kuchelewesha maelezo kutoka wakati yanapohitajika ni jambo lenye shaka. Kama kujitakasa kabla ya kila sala kungelikuwa wajibu, angelimjulisha juu yake, na mpinzani hawezi kudai kwamba hapakuwa na haja kwa sababu alikuwa tayari anajua hilo. Tungewezaje kudhani kwamba alikuwa na ujuzi wa kiwango hicho ilhali hakujua hata tofauti kati ya damu ya kutokwa kwa muda mrefu na hedhi ya kawaida? Mtume ﷺ hakutaja katika maneno yake "Hii si hedhi" wajibu wa kujitakasa baada ya kukoma kwa mtiririko wa hedhi, kwa kuwa ilijulikana kutoka kwa ^unna yake ﷺ kwamba kukoma kwa hedhi kunafanya kuoga kuwe wajibu. Kwa hiyo, hakumjulisha juu yake kwa sababu tayari alikuwa anajua. Lakini wajibu wa kujitakasa kabla ya kila sala ni tofauti, isipokuwa mpinzani aseme kwamba nyongeza hii haikuwa imethibitishwa hapo awali. Hii inaleta swali maarufu, je, nyongeza ni sawa na kufuta hukmu? Katika baadhi ya riwaya za hadithi ya Fatimah imepokewa kwamba Mtume ﷺ alimwamuru aoge. Hii basi ndiyo Msimamo wa wale wanaokubali tafsiri zinazotegemea matakwa binafsi na muundo wa maneno.
Those who adopted structured interpretation maintained that there is essentially no conflict between the traditions of Fatimah and Umm Hablba, one of whose narrators is Ibn Ishaq. What is contained in the tradition of Umm Hablba is an addition over the content of Fatima’s tradition. What is contained in the tradition of Fatima is a reply to a question whether that was the type of menstrual blood that prohibits prayer. The Prophet (God’s peace and blessings be upon him) informed her that it is not menstrual blood that prevents the performance of prayers, but he did not inform her at all whether she was to purify herself for each prayer or at the time of the cessation of the menstrual flow. In Umm Hablba’s tradition, he ordered her to do only one thing, which was purification for each prayer. The majority may nevertheless say that the delay of an explanation from the time of its need is questionable. If purification was necessary prior to each prayer, he would have informed her about it, and the contender cannot claim that there was no need as she was already aware of that. How could we assume that she was so knowledgeable when she was unaware even of the difference between extended bleeding and normal menstruation? The Prophet did not mention in his words “It is not menstruation” the obligation of purification after the cessation of menstrual Wood, for it was known from his (God’s peace and blessings be upon him) ^unna that the termination of menstruation makes bathing obligatory. Therefore, he did not inform her about it as she was already aware of it. The ^se of purification before each prayer, however, is different unless the contender were to say that this addition, had not been established before. This leads to the well-known issue, whether an addition amounts to abrogation. It is related in some versions of Fatima’s tradition that the Prophet (God’s peace an d blessings be upon him) ordered her to take a bath. This, then, is the Position of those who adopt interpretations based on preference and structure.
Wanasheria waliotumia mbinu ya kufuta hukumu (naskh) walisema kuwa hadithi ya Asma bint Umays ilifuta hadithi ya Umm Habiba. Walitoa hoja hii kwa kutegemea yale yaliyopokewa kutoka kwa Aisha "kwamba Sahla bint Suhayl alikuwa na damu ya istihadha, na Mtume wa Allah ﷺ alimuamuru aoge kabla ya kila sala. Kwa kuwa hilo lilimletea shida, aliamuru aunganishe Dhuhr na 'Asr kwa josho moja, Maghrib na 'Isha kwa josho jingine, na aoge mara ya tatu kwa sala ya alfajiri".
Jurists adopting the method of abrogation said that the tradition of Asma5 bint TJmays abrogated Umm Habiba’s tradition. They argued for this on the basis of what is related by cA5isha “that Sahla bint Suhayl had extended Weeding and the Messenger of Allah (God’s peace and blessings be upon him) Or dered her to bathe before each prayer. As this was strenuous for her, he ordered her to combine zuhr and casr with a single bath, maghrib and zisha> with another, and that she should bathe a third time for the morning prayer”.
Wanazuoni waliokubali mbinu ya upatanishi walisema kwamba hadithi ya Fatima bint Hubaysh inapaswa kufasiriwa kuwa inamhusu mwanamke anayeweza kutofautisha siku za hedhi ya kawaida na siku nyingine, wakati hadithi ya Umm Habiba inafasiriwa kuwa inamhusu mwanamke asiyeweza kufanya utofautishaji huo; kwa hiyo aliamriwa kuoga mara kwa mara kwa kila wakati wa sala kama tahadhari. Hii ni kwa sababu inawezekana kwamba kila mara alipokuwa karibu kusali alikuwa ameshafika wakati wa kutakasika, na hivyo ilimlazimu kuoga kwa kila sala. Hadithi ya Asma bint Hmays, kwa upande mwingine, inafasiriwa kuwa ilisemwa kwa mwanamke asiyeweza kutofautisha kati ya siku za hedhi ya kawaida na damu inayoendelea kwa muda mrefu (kutokana na kutokuwa kawaida kwa mtiririko), kwa kuwa mtiririko huacha wakati mwingine. Damu inapoacha, mwanamke huyu analazimika kuoga na kusali sala mbili baada ya kuoga: Dhuhuri na Alasiri pamoja kwa kuoga mara moja, Magharibi na Isha kwa kuoga mara nyingine, na Alfajiri kwa kuoga mara ya tatu.
Jurists adopting the method of reconciliation- maintained that Fatima bint Hubaysh’s tradition is to be interpreted as being addressed to a woman who can distinguish the days of normal menstruation from others, while Umm Habiba’s tradition is interpreted as being addressed to a woman who cannot make such a distinction, and wastherefore ordered to bathe frequently for each time of prayer as a precaution. Because it is likely that each time she was about to pray she had reached the period of purification; and it was thus obligatory upon her to wash for each prayer. Asma5 bint HJmays’s tradition, on the other hand, is to be interpreted as having been addressed to a woman who cannot distinguish between the days of normal menstruation and extended bleeding (due to the irregularity of the flow), as the flow ceases at times. When the flow ceases, this woman is under an obligation to bathe and to pray two prayers after the bath (zuhr and zasr together with one bath, maghrib and 9’sAd with another bath, and subh with a third).
Kundi lingine la wanazuoni lilikubali maoni yanayotokana na chaguo kati ya hadithi ya Umm Habiba na ya Asma, likitoa hoja juu ya hadithi ya Hamna bint Jahsh, ambayo ina maneno "kwamba Mjumbe wa Allah (amani na baraka za Mwenyezi Mungu ziwe juu yake ﷺ) alimpa chaguo". Miongoni mwa wanazuoni hao wapo waliosema kwamba mwanamke mwenye chaguo ni yule asiyeweza kutofautisha siku za hedhi yake, na wapo wengine waliosema kwamba yeye ni mustahadha, bila kujali kama anaweza kutofautisha mzunguko wake wa hedhi. Hili ni maoni ya tano katika suala hili, lakini chaguo lililomo katika hadithi ya Hamna bint Jahsh ni kati ya kusali sala tano za kila siku kwa kuoga mara moja na kujitakasa mara tatu katika mchana mmoja na usiku mmoja. Wanazuoni wanaoshikilia kwamba anapaswa kuoga mara moja kila siku wamelifanya hilo kuwa la lazima kwake, labda kwa msingi wa shaka, na mimi sijui hadithi yoyote inayoliunga mkono.
Another group of jurists adopted the opinion based on an option between the traditions of Umm Habiba and Asma5, arguing for this on the basis of Hamna bint Jahsh’s tradition, which contains the words “that the Messenger of Allah (God’s peace and blessings be upon him) granted her an option”. Among these jurists are some who said that the woman with an option is one who cannot distinguish the days of her menstrual flow, and there are others who said that she is the mustahdda irrespective of her being able to distinguish her menstrual cycle. This is the fifth opinion within the issue, but the option contained in' Hamna bint Jahsh’s tradition is between saying all the five daily prayers with one washing and purifying thrice in one day and a night. Jurists maintaining that she should bathe once each day made this obligatory for her, perhaps on the basis of doubt, and I am not aware of a tradition for this.