JININ AL'ADA 004

FASALI NA HUDU
HUKUNCE-HUKUNCEN HAILA !!!
HAILA tana da hukunce-hukunce masu yawa fiye da guda 20 zamu ambaci wasu
abubuwa aciki wanda muke ganin anfi baqanta. Daga ciki akwai:
HUKUNCI NA FARKO: SALLAH ta haramta ga mai haila ta farilla ko ta nafila bata inganta
daga gareta, haka kuma sallah bata wajaba agareta, sai dai idan ta riski gorgodon
lokacin cikakkiyar raka'a daga lokacinta. To sannan ne sallah ta wajaba agare ta. Daidai
ne ta riski wannan ne daga farkon lokacinta ko qarshen lokacinta.
Misalin wannan a Mace haila yazo mata faduwar FARKON LOKACI: rana da gorgodon
raka'a guda to ya wajaba a gareta idan tayi tsarki ta rama sallar magrib domin ta riski
gorgodon raka'a guda a lokacinta kafin haola tazo mata.
Misalin wannan a KARSHEN LOKACIN: Mace ce jini ya dauke mata kafin rana ta qeto da
gorgodon raka'a guda to ya wajaba agareta idan tayi tsarki ta rama sallar asubah domin
ta riski wani yanki a lokacinta wanda zai isa ayi raka'a guda.
Amma idan mai haila ta riski wani yanki na lokaci wanda ba zai isa tayi raka'a cikalkiya
ba. Misali haila tazo mata a misali na farko da gorgodon waigawar ido bayan faduwar
rana ko tayi tsarki rama sallah bai wajaba agareta ba, a misali na 2 da gorgodon
waigawar ido kafin qetowar alfijir ta samu tsarki lallai rama sallah baya wajaba agareta.
Saboda fadin Annabi (Sallallahu Alaihi Wa Sallam):
"Wanda ya riski raka'a acikin sallah to haqiqa ya riski sallar" [Bukhari da Muslim]
Abun fahimta anan shine duk wanda ya riski kasa da raka'a guda to bai riski sallah ba.
idan kuma ta riski raka'a daga lokacin sallar la'asar, shin ya wajaba a gareta tayi
sallar azahar tare da la'asar? Ko ta riski raka'a guda daga lokacin sallar isha, to shin ya
wajaba agareta tayi sallar magrib tare da isha?
Akwai sa6ani a tsakanin malamai game da wannan, amma abunda yake daidai shine,
babu abunda ya wajaba agareta sai abunda ta riska lokacinsa wato la'asar ko isha kawai.
Saboda fadin Annabi (sallallahu alaihi wasallam) "Duk wanda ya riski raka'a daya daga
sallar la'asar kafin rana ta fadi to haqiqa ya riski sallar la'asar" [Bukhari da Muslim]
Manzon ALLAH (Sallallahu Alaihi Wasallam) bai ce haqiqa ya riski Azahar da La'asar ba,
asali shine yake wajibi, wannan shine abunda Mazhabar Abu-hanifa da Imam maleek
suka gamu akansa an haqalto wannan acikin sharhin [Al-Muhazzab shafi na 3]
Amna zikiri da kabbara da tasbihi da tahmidi da yin bismillah yayin cin abinci da waninsa,
da karayun hadith da fiqihu da addu'a da fadan "Amiin" ga mai addu'a da jin karatun
Alqur'ani, duk babu abunda ya haramta ga (mai jinin haila) agareta daga cikin wadannan.
Haqiqa ya tabbata acikin sahihai guda 2 "Bukhari da Muslim" da wanin su cewa Annabi
(Sallallahu Alaihi Wasallam) Ya kasance yana kwanciya akan cinyar Aisha (Radiyallahu
anha) alhali tana haila kuma ya karanta alqur'ani.
Haka kuma dai acikin sahihai guda 2 daga Ummu Adiyya (Radiyallahu anha) cewa: ita taji
manzon ALLAH (Sallallahu Alaihi Wasallam) yana cewa tsofaffi da matan aure da masu
haila su fita (yana nufin sallar idi) su halarci alkhayri da addu'o'in muminai, masu haila su
nisanci wajen sallar idin"
Amma game da mai haila tayi karatu da kanta, shine idan ya kasance duba ne da idanu
ko aikatawa da zuciya ba tare da furtawa da harshe ba, to babu laifi da yin wannan.
Misali ta ajiye mushafin ko Allo (a gabanta) tana duban ayoyin tana karantawa da
zuciyarta (ba tare da ta dauki alqur'ani ba)
Imam Nawawy yace acikin sharhin Muhazzab. "Wannan ya halatta babu sa6ani, amma
idan ya kasance karatun nata ya zamo da furtawa da harshe to baki dayan malamai sun
tafi akan yin hani da wannan da rashin halaccinsa"
Bukhari da Ibn Jareer al-Dabariy da Ibnil Munzir sun ce: Ya halatta, kuma an haqalto daga
imam Maalik da imam shafi'i acikin wasu maganganun su, ya haqalto shi daga gare su
acikin fat'hul Bari [shafi na 408]
Bukhari ya ambaci ta'aliqi daga ibrahim al-Naka'I cewa: babu laifi ta karanta aya guda.
Sheikhul islam ibn Taimiyyah ya fada acikin fatawa wacce Ibn qasim ya tattara.
Babu wata sunnah ta asali a cikin hana (mace mai haila) karatun alqur'ani, haqiqa
fadinsa: kada mai haila ko mai janaba ta karanta wani abu daga alqur'ani, Hadith ne
rarrauna bisa haduwar masana hadith.
Haqiqa mata suna yin haila a zamanin Manzon ALLAH (Sallallahu alaihi wasallam) da
ace yin karatu haramun ne agare su kamar yadda aka haramta musu sallah, to da
wannan ya kasance daga abunda Annabi (Sallallahu alaihi wasallam) ya bayyana shi ga
al'ummarsa, ya kuma sanar dashi ga (matansa) iyayen muminai.
Saboda haka wannan abu ne kawai da ake jinsa daga mutane amma ba a samu wanda
ya ciro hani daga Annabi (Sallallahu alaihi wasallam) a game da hakan ba.
Bai kamata a haramta wannan ba tare da cewa ansan Annabi (Sallallahu alaihi wasallam)
bai yi hani a game da haka ba. Idan kuwa har bai hana ba tare da yawan masu haila a
zamaninsa to an san cewa ba haramun bane.
Abunda ya kamata muce bayan mun san sa6anin malamai a game da wannan shine:
Abunda yafi cancanta shine kada mai haila ta karanta alqur'ani ta hanyar furta
(harrufansa) da harshe, sai in buqatar hakan ta taso.
Misali: ta kasance malama ce saboda haka tana buqatar laqantawa wanda take koyarwa,
ko Daliba ce da take buqatar karantawa a halin jarrabawarta ko makamancin wannan.
HUKUNCI NA BIYU, AZUMI: Yin azumi ya haramta ga mai haila na farilla ko na nafila
bai inganta agare ta ba. Sai dai ya wajaba agareta ta rama na farilla, saboda hadisin
Aisha (R.A) tace: "Jinin haila ya kasance yana samun mu sai a umurce mu da rama
azumi amma ba a umurtar mu da rama sallah" [Bukhari da Muslim]
Idan haila tazo mata alhalin tana azumi to azuminta ya baci koda ya rage rana ta fadi da
gorgodon waigawar ido ne, kuma ya wajaba ta rama wannan azumi idan na fatilla ne.
Amma idan taji alamun zuwan jinin haila kafin fafuwar rana, sai kuma bai fito ba sai
bayan faduwar rana to azuminta cikakke ne a bisa mafi ingancin zance domin jinin yana
cikin ciki ne baza ayi hukunci da shi ba.
Domin Annabi (sallallahu alaihi wasallam) Yayin da aka tambaye shi a game da matar da
ta gani acikin baccinta irin abunda namiji yake gani shin zata yi wanka? Sai yace: eh idan
taga ruwa (Maniyyi)" sai ya rataya hukuncin da fitar maniyyi bada jin alamun fitarsa ba.
Haka ita ma haola hukuncin ta baya tabbata sai da ganin fitar jinin bada jin alamunsa ba.
Idan kuma alfijir ya qeto alhalin tana haila, to azumin wannan ranar bai inganta agare ta
ba koda tayi tsarki bayan qetowar alfijir da waigawar ido.
Amma idan jini ya dauke mata kafin qetowar alfijir kamar mai janaba ne, idan ya dauki
niyyar azumi alhali yana da janaba kuma bai yi wanka ba sai bayan qetowar alfijir. To
azuminsa ya inganta saboda hadisin Aisha (R.A) tace: "Manzon ALLAH (Sallallahu alaihi
wasallam) ya kasance yana wayar gari da janaba ta jima'i bata mafarki ba, sannan yayi
azumi acikin Ramadan" [Bukhari da Muslim]
HUKUNCI NA UKU, DAWAFI: Ya haramta agareta tayi dawafi (wato kewaye dakin
ALLAH) na farilla ko na nafila baya inganta daga gareta saboda fadin Annabi (sallallahu
alaihi wasallam) ga Aisha (R.A) cewa: "ki aikata duk abunda mai aikin hajji zai aikata sai
dai kada kiyi dawafi har sai kinyi tsarki"
Amma sauran ayyuka kamar su Sa'ayi a tsakanin safa da marwa da tsayuwar arfa da
kwana a muzdalifa daina da jifan jamra da wanin wannan daga ayyukan hajji da umrah
basa haramta a gareta.
Hakanan a halin tana da tsarki sannan tana gama yin dawafi sai haila tazo mata ko kuma
tana cikin yin sa'ayi to babu komai a gareta.
HUKUNCI NA HUDU: Sarayar da dawafin Bankwana a gare ta: idan mace ta gama yin
ayyukam hajji da umrah sannan haila tazo mata kafin ta fita zuwa garinta, har lokacin
tafiyarta garinsu yayi tana haila, to zata fita ba tare da tayi dawafin bankwana ba, saboda
hadisin ibn Abbas (R.A) yace: "An umurci mutane da ya kasance qarshen abinda zasu yi
shine dawafin bankwana, sai dai anyi rangwame ga mace mai haila" [Bukhari da Muslim].
Ba aso mace mai haila taje qofar masallacin harami yayin bankwana tayi addu'a, domin
ba a samo haka daga Annabi (sallallahu alaihi wasallam) ba. Ita kuwa ibada ana ginata
ne bisa abinda aka samu (daga gare shi) Sai ma dai an samu daga Annabi (sallallahu
alaihi wasallam) yana hukunci da sa6anin haka: A kissar Safiyyah (R.A) Yayin da Haila
tazo mata bayan tayi dawafi ifadha, cewa Annabi (sallallahu alaihi wasallam) yace da ita:
"ta nisanta (daga masallaci)" [Bukhari da Muslim]
Manzon ALLAH (sallallahu alaihi wasallam) bai yi umarni da zuwa qofar masallaci ba, da
kuwa yin haka shari'ah ne to da ya bayyana shi.
Amma yin dawafi na Hajji ko Umrah bai saraya akanta ba, zata bari ne tayi (ramuwar)
dawafin idan ta samu tsarki.
HUKUNCI NA BIYAR, Zama acikin Masallaci: Ya haramta har masallacin idi ya haramta
mace (mai jinin haila) ta zauna acikin sa. Saboda Hadisin Ummu-Adiyya (R.A) cewa: taji
Manzon ALLAH (Sallallahu alaihi wasallam) yana cewa: "Tsofaffi da matan aure da masu
Haila su fita (idi) aciki akwai masu haila su nisanci (filin sallar idi) [Bukhari da Muslim]
HUKUNCI NA SHIDA, Jima'i: Ya haramta mijinta yayi jima'i da ita (tana jinin haila),
haka ita ma ya haramta ta bashi wannan damar saboda fadin ALLAH Ta'ala: "suna
tambayarka game da jinin haila, kace shi qazanta ne, saboda haka ku nisanci mataye a
lokacin (da suke) haila, kada ku kusance su har sai sunyi tsarki" [Suratul Baqara aya ta
222]
Abinda ake nufi da haila shine zamanin haila da bigirensa shine farji. Saboda fadin
Annabi (sallallahu alaihi wasallam): "ku aikata kowane abu banda aure (yana nufin
jima'i)" [Muslim ne ya ruwaito]
Haqiqa dukkan musulmai sun hadu a bisa haramcin saduwa da mai haila ta farjinta.
Baya halatta ga mutumin da yayi imani da ALLAH da ranar lahira ya aikata wannam
al'amari abinqi wanda hani ya tabbata daga littafin ALLAH da sunnar Manzon ALLAH da
kuma haduwar dukkan musulmai. (Idan yayi haka) sai ya kasance daga cikin wadanda
suka sa6awa ALLAH da Manzonsa (sallallahu alaihi wasallam) kuma yabi tafarkin da ba
na muminai ba.
Yace acikin Majmu'u sharhin Muhazzab juzu'i na 2 shafi na 3741, Yace: "Duk wanda ya
aikata haka haqiqa ya aikata zunubi babba, abokanmu da wasunsu suka ce duk wanda
ya halatta saduwa da mai haila to ana yi masa hukunci da kafirci"
Haqiqa an halatta agare shi (godiya ta tabbata ga ALLAH) Ya aikata abunda zai karya
masa sha'awa amma banda jima'i kamar sumbanta ko matsewa ko rungumar inda ba
farji ba. Abinda yafi kyau shine kada ya rungumi abunda yake tsakanin cibiya da gwuiwa
sai ta bayan zani, saboda fadin Aisha (R.A) cewa: "Manzon ALLAH (Sallallahu alaihi
wasallam) Ya kasance yana umurtata na daura zani sai ya rungume ni alhali ina haila"
[Bukhari da Muslim]
HUKUNCI NA BAKWAI, SAKI:Ya haramta ga miji ya saki matarsa a halin tana cikin
haila. Saboda fadin ALLAH Ta'ala: "Ya kai wannan Annabi idan zaku saki mataye ku sake
su da iddarsu" [suratul Dalaq aya ta 4]
wato acikin halin da suke fuskantar idda abun sani sakin baya kasancewa sai idan ya
sake ta tana da ciki ko kuma tsarki ba tare da (sake) jima'i da ita ba. Idan kuma ya sake
ta tana cikin haila to bata fuskantar idda domin haila da aka saketa acikinta ba'a
qidayata acikin idda. Haka kuma idan aka saki mai tsarki bayan an sake yin jima'i da ita
to itama iddar da take fuskanta ba abun sani bace, domin ita ba a sani ba ko ta dauki ciki
daga wannan jima'i ta zama mai ciki ko kuma bata dauki ciki ba, tunda babu tabbas daga
wannan nau'i na idda saki ya haramta a gare shi har sai al'amari ya bayyana (daga
wannan shakka da ake ciki).
Sakin mai haila alhalin tana cikin haila haramun ne saboda ayar data gabata, da kuma
abunda ya tabbata cikin sahihai guda biyu da wasunsu daga hadisin Dan Umar cewa: shi
ya saki matarsa alhalin tana haila sai Umar ya bawa Manzon ALLAH (Sallahu alaihi
wasallam) labari da haka sai Manzon ALLAH yayi takaicin abun yace: "Ka umurce shi ya
mayar da ita sannan ya cigaba da zama da ita har sao tayi tsarki sannan tayi haila
sannan tayi tsarki, sannan idan yaso ya cigaba da zama da ita bayan haka, idan kuma
yaso ya saketa kafin ya sake saduwa da ita" wannan ita ce iddar da ALLAH yayi umurni
da a saki mata acikinta.
Da ace mutum zai saki matarsa tana haila ya sa6awa ALLAH kuna ya zama dole ya tuba
ga ALLAH, kuma ya sake dawo da matarsa don ya mata saki irin na shari'ah, wanda ya
dace da umurnin ALLAH da Manzon Sa (Sallahu alaihi wasallam). Ya qyale ta bayan ya
mayar da ita har sai tayi tsarki daga hailar da ya saketa acikinta sannan ta sake yin wata
hailar sannan idan tayi tsarki, in yaso ya cigaba da zama da ita.
Sai dai ana tsare Haramcin Saki acikin haka ga MAS'ALOLI GUDA UKU:
MAS'ALA TA FARKO: Idan Sakin ya kasance kafin kadaita da ita ko kafin saduwa da
ita to babu laifi ya saketa alhalin tana haila, sannan kuma babu idda akanta, saboda haka
bai sa6awa shari'a ki fadin ALLAH Ta'ala " ku sake su ga iddarsu" ba [suratul dalaq aya ta
4]
MAS'ALA TA BIYU: Idan hailar ya kasance tana da ciki to bayanin sababin wannan ya
gabata.
MAS'ALA TA UKU: Idan Sakin ya kasance akan mayarwa (wato mace ta nemi mijinta
ya saketa ta hanyar mayar masa da sadakinsa) to babu laifi ya saketa a halin tana haila,
Misali an samu sa6anin rashin jindadi a tsakanin ma'aurata sai mijin ya kar6i musayar
sadakinsa don ya saketa, ya halatta koda tana cikin haila ne.
Saboda Hadisin Ibn Abbas (R.A) cewa: "Matar thabit bn Qais bn shammas tazo wajen
Manzon ALLAH (Sallallahu alaihi wasallam) tace: "Ya Manzon ALLAH Haqiqa ni bana
zarginsa acikin addininsa ko dabi'unsa sai dai ina tsoron kafirci acikun musulunci" Sai
Manzon ALLAH (Sallallahu alaihi wasallam) Yace: "Zaki mayar masa da gonarsa" sai
tace: "Eh" sai Manzon ALLAH yace: "Kar6i gonarka ka saketa" [Bukhari ne Ya ruwaito shi]
Anan Manzon ALLAH (Sallallahu alaihi wasallam) bai tambaya ba cewa tana haila ne ko
tana tsarki, saboda wannan saki ne da mace ta fanshi kanta. Don haka wannan ya
halatta yayin da aka buqace Shi a kowani hali ya kasance.
Ya fada acikin Littafin Al-Muguniy [Juz'I na 7 shafi na 52] yana mai kawo larurar halaccin
yin (shine mace ta nemi mijinta ya saketa ta hanyar mayar KHUL'I masa da sadakinsa) a
halin haila: Domin abunda yake hana yin Saki acikin haila shine: Larurar da ake gamuwa
da ita da tsayin lokacin idda.
KHUL'I kuwa ana yinsa ne saboda gusar da larurar dake gamuwa da ita sakamakon
rashin kyakykyawan zama a tsakanin Ma'aurata da za na qiyayya da tsana, wannan shine
mafi girma daga larurar tsayin idda, saboda haka ya halatta ayi amfani da qaramar larura
dan a gusar da babbanta. Wannan shine abunda yasa Annabi (Sallallahu alaihi wasallam)
bai tambayi mai KHUL'I game da halin da take ciki ba.
Amma daura aure ga Mace mai haila babu laifi saboda asali shine halacci, babu wani
dalili a bisa hani gare shi, sai dai shigar mijin gareta alhalin tana haila shine abun
dubawa, Idan an aminta bazai sadu da ita ba to babu komai, amma Idan ba haka ba
bazai shiga wurinta ba har sai tayi tsarki, saboda tsoron fadawa cikin abunda aka hana.
HUKUNCI NA 8, QIYASIN IDDAR SAKI DA JININ HAILA: Idan mutum ya saki
matarsa bayan ya shafeta ko ya kadaita da ita, ya wajaba agareta tayi idda da haila uku
cikakkiya idan tana cikin masu haila kuma bata da ciki. Saboda fadin ALLAH Ta'ala:
"Masu ciki ajalinsu (gama iddarsu) shine su haife cikinsu" [Suratul Baqara aya ta 22]
Idan kuma ta kasance daga wadanda basa yin haila kamar qaramar yarinya wacce bata
fara yin haila ba,bl ko wacce ta daina yin haila saboda tsufa ko wacce aka yiwa aiki aka
cire mahaifarta ko wanin wannan saga wacce ba a zaton dawowar hailarta, to iddarta
shine wata uku, saboda fadin ALLAH Ta'ala: "Wadanda suka yanke tsammani daga haila
daga matanku, idan kunyi shakka to iddarsu wata uku ce da wadanda ba suyi haila ba"
[Suratul dalaq aya ta 4]
Idan tana cikin ma'abota haila sai dai hailarta ta dauke saboda wani sababi da aka sani
kamar rashin lafiya ko shayarwa to haqiqa ita zata zauna acikin iddah komai tsayin
lokaci har sai haila ta dawo mata tayi iddah, idan kuma sababin ya wuce hailar bata
dawo ba duk da cewa ta samu sauqi daga rashin lafiyar ko kuma ta gama shayarwa,
kuma hailar ta cigaba da daukewa, to ita zatayi iddar shekara cikakkiya bayan gushewar
sababin wannan shine qauli (magana) mafi inganci wanda ya ginu akan qa'idojin
shari'ah.
Haqiqa idan sababin ya gushe kuma hailar ta ta dauke ba tare da wani sababi abin sani
ba, to ita zata yi iddar shekara cikakkiya, wata Tara (9) na ciki domin shine mafi yawan
lokacin ciki, da wata uku kuma na idda.
Amma idan sakin ya kasance bayan daurin aure kafin shafa da ke6ewa to babu wata
idda acikinsa ko da haila ko babu. Saboda fadin ALLAH Ta'ala: "Yaku wadanda kuka yi
imani idan kun auri mata muminai sannan kuka sake su gabannin ku shafe su, to baku
da wata idda da zaku lissafa akansu" [Suratul Ahzab aya ta 49]
HUKUNCI NA 9, HUKUNCIN KUBUTAR MAHAIFA: wato kadaitar ta daga ciki,
wannan ana buqatuwa izuwa gare shi duk sanda aka buqaci hukunci da ku6utar mahaifa,
yana da mas'aloli: Daga cikinta akwai cewa, idan mutum ya mutu ya bar mace to abunda
yake cikinta zai gaje shi, ita mai mijin haqiqa mijinta bazai sadu da ita ba (ta dau ciki) har
sai tayi haila ko cikinta ya bayyana, idan cikinta ya bayyana sai muyi hukunci da bashi
gado saboda samuwar cikinsa yayin mutuwar wanda zai gada, idan kuma tayi haila sai
muyi hukunci da rashin bashi gado saboda hukuncin mu da ku6utar mahaifa saboda
hailar da tayi (ya nuna bata da ciki).
HUKUNCI NA 10, WAJABCIN WANKA: wanka ya wajaba ga mai haila idan tayi tsarki
tayi wanka don tsarkake dukkan jikinta saboda fadin Annabi (Sallallahu alaihi wasallam)
ga Fadimatu Bintu Abu-Hubaish: "Idan hailarki ta gabato sai ki bar sallah idan kuma ta
bada baya sai kiyi wanka kuma kiyi sallah" [Bukhari ne ya ruwaito]
Mafi qarancin wajibi acikin wanka shine ta gama baki dayan jikinta har abunda yake
qarqashin gashinta, amma abunda yafi shine ya kasance a bisa siffar abunda yazo ciki
Hadith daga Annabi (Sallallahu alaihi wasallam) Yace: "Dayarku ta samo ruwanta da
magaryarta sai tayi tsarki ta kyautata tsarkinta, sannan ta zuba ruwa a kanta ta cuccuda
shi cuccudawa sosai, har sai ruwan ya game baki dayan kanta, sannan ta zuba ruwa a
jikinta baki daya, sannan ta samu wani yanki na auduga tasa turaren miski tayi tsarki
dashi. Sai Asma'u tace: Ya zanyi tsarki da ita? Sai Manzon ALLAH (sallallahu alaihi
wasallam) Yace: "Subhanallahi" sai Aisha (R.A) tace: kibi gurbin jinin (ki shafa)" [Muslim
ya ruwaito]
WAJABCIN WANKA: Bai zama wajibi a warware kitson gashin kai ba, sai dai idan ya
kasance an d'aure shi ne tamau ta yadda ana ganin ruwa bazai sadu da asalinsa ba,
saboda abunda yake cikin Sahih Muslim daga hadisin Ummu Salma (RA) ta tambayi
Manzon ALLAH (SAW) tace: "Ni Mace ce mai yawan kitse gashin kaina shin zan warware
shi ne saboda wankan janaba, a wata ruwayar "Saboda wankan haila da na janaba" sai
yace : A'A kawai ma idan kika zuba ruwa sau uku a kanki ya isheki sannan ki kwara ruwa
a baki d'ayan jiki kiyi tsarki."
Idan mai haila tayi tsarki a lokacin sallah to ya wajaba agareta tayi gaggawar yin wanka
don ta riski sallah akan lokacinta, idan kuma tana cikin tafiya ne kuma bata da ruwa, ko
kuma tana da ruwan amma tana tsoron cutuwa idan tayi aiki (wanka) dashi ko kuma ta
kasance maras lafiya yin amfani da ruwan zai cutar da ita, to sai tayi taimama
amaimakon wankan har zuwa lokacin da abunda ya hana wankan zai gushe sannan tayi
wankan.
Haqiqa wata matar tana yin tsarki (wato jini yana d'auke mata) a lokacin sallah amma sai
ta jinqirta yin wanka har zuwa wani lokaci tana cewa ba zata iya samun cikar tsarki ba
acikin wannan lokacin, sai dai wannan ba hujjah bace, kuma babu uzuri, domin zata iya
taqaitawa abisa mafi qarancin wajibi na wanka, sannan tayi sallah a lokacinta, sannan
idan ta samu yalwar lokacinta sai tayi tsarki cikakke.