Sahobalar, Alloh ulardan rozi bo‘lsin, jinsiy aloqadan keyin g‘usl qilishning vojibligi haqida ixtilof qilganlar. Ulardan ba’zilari, maniy chiqishidan qat’i nazar, jinsiy a’zolar tegishidan keyin g‘usl vojib bo‘ladi, deganlar. Bu fikrni viloyatlardagi fuqahoning ko‘pchiligi, Molik va uning shogirdlari, ash-Shofi‘iy va uning shogirdlari, hamda zohiriylarning bir guruhi qo‘llab-quvvatlaganlar. Zohiriylarning yana bir guruhi esa g‘usl faqat jinsiy aloqa (iyloj) bo‘lganda vojib bo‘ladi, deb hisoblagan.
The Companions, may Allah be pleased with them, disagreed about the obligation of purification following cohabitation. Some of them said that Purification is obligatory after contact of the genitals, irrespective of the occurrence of ejaculation. This is upheld by the majority of the jurists of the provinces, Malik, his disciples, al-ShafiT, his disciples, and a group of the Zahirites. Another group of the Zahirites maintained the obligation of Purification in case of coition only.
Ularning bu masalada ixtilof qilishlarining sababi, tegishli rivoyatlar o‘rtasidagi ziddiyatdadir, chunki hadischilar sahihligiga ittifoq qilgan ikkita rivoyat mavjud. Qodi (Ibn Rushd) shunday degan: “Sahih deganimda, men buni al-Buxoriy yoki Muslim rivoyat qilgan, yoki ikkalasi rivoyat qilgan rivoyat deb tushunaman”. Ulardan biri Abu Hurayradan Payg‘ambar ﷺ haqidagi rivoyat bo‘lib, u shunday degan: “Agar kishi ayolning to‘rt qismi (sonlari) orasiga o‘tirib, jinsiy a’zolarini uning jinsiy a’zosiga tutashtirsa, g‘usl qilish vojib bo‘ladi”. Ikkinchi rivoyat Usmondan bo‘lib, unga: “Xotini bilan qo‘shilib, lekin maniy chiqarmagan kishi haqida nima deya olasiz?” deb so‘ralganda, u javob bergan: “U namoz uchun qilinadigan kabi (kichik) wudu olishi kerak — buni men Payg‘ambar ﷺ dan eshitganman”.
The reason for their disagreement over this issue stems from the conflict of relevant traditions, for there are two established traditions whose authenticity is agreed upon by the traditionists. The Qadl (Ibn Rushd) said: “When I say established, I mean by it a tradition recorded by al-BukharT or Muslim,,or one that is recorded by by both”. One of these is the tradition of Abu Hurayra from the Prophet (God’s peace and blessings be upon him), who said, “If he places himself between the four parts (thighs) of a woman, joining his genitals with hers, bathing becomes obligatory”. The second tradition is from TJthman, when it was said to him, “What do you think of the man who cohabits with his wife, but does not ejaculate?” He replied, “He is to perform (the minor) ablution like he does for prayers—I heard this from the Prophet (God’s peace and blessings be upon him)”.
Faqihlar bu rivoyatlar haqida ikki fikrga bo‘lingan edi. Birinchisi nasx (bekor qilish) ga asoslanadi, ikkinchisi esa tarjih yoki jam‘ (moslashtirish) imkoni bo‘lmaganda kelishilgan narsaga amal qilishni lozim deb biladi. Ko‘pchilik Abu Hurayra rivoyati Usmon rivoyatini bekor qiladi, deb hisobladi. Ularning dalili Ubayy ibn Ka‘b rivoyatidir, u aytadi: “Allohning Elchisi ﷺ Islomning dastlabki davrida ruxsat berdilar, keyinchalik esa g‘usl qilishni buyurdilar”. Bu rivoyatni Abu Dovud keltirgan. Ikki rivoyat o‘rtasidagi ziddiyatni jam‘ yoki tarjih yo‘li bilan hal qilib bo‘lmaydi, deb hisoblaganlar esa kelishilgan narsaga murojaat qilish zarur, deb aytdilar, bu esa maniy chiqqanda poklanish majburiyatidir. Ko‘pchilik qiyos asosida Abu Hurayra rivoyatini afzal ko‘rdi: jinsiy a’zolarning tegishi had jazosini talab qilishi borasida ijmo hosil bo‘lgan ekan, u holda g‘usl qilishni talab qiladigan sabab ham shu bo‘lishi kerak, dedilar. Ular bu qiyosning to‘rt xalifaning amaliyotidan kelib chiqqanini ham rivoyat qildilar. Ko‘pchilik shuningdek, ‘Oisha rivoyati va uning Allohning Elchisi ﷺ dan naql qilgan xabarlari asosida ham shu fikrni afzal ko‘rdi; bu rivoyatni Muslim keltirgan.
The jurists were divided into two opinions about these traditions. The first is based upon abrogation, while the second follows what is agreed upon in case of conflict when neither preference nor reconciliation is possible. The majority maintained that Abu Hurayra’s tradition abrogates that of TJthman. Their argument is based upon what is related from Ubayy ibn Ka<b, who said, “The Messenger of Allah (God’s peace and blessings be upon him) granted a concession in the early days of Islam, but later ordered bathing”. It is recorded by Abu Dawud. Those who held that the conflict between these two traditions cannot be resolved through reconciliation or by preference maintained that recourse to what is agreed upon becomes necessary, which is the obligation of purification upon ejaculation. The majority preferred Abu Hurayra’s tradition on the basis of analogy, saying that as consensus has occurred on the point that the contact of the genitals invokes the hadd penalty, it must also be the cause giving rise to bathing. They related that the analogy has been derived from the practice of the four Caliphs. The majority preferred it also on the basis of ‘Aisha’s tradition and her reports from the Messenger of Allah (God’s peace and blessings be upon him), as recorded by Muslim.