Wannan nassi ya fara da ƙa'ida ta gaba ɗaya game da matan da aka sake su kafin a yi jima'i da su a auren. Sai kuma wasu dokoki masu alaƙa da rayuwar iyali ta Annabi ﷺ, ciki har da dangantakar matansa da maza gabaɗaya, yadda Musulmi ya kamata su yi wa gidan Annabi ﷺ, da girmamawar da Allah ya yi wa gidan Manzonsa ﷺ, da yadda mala'iku da waɗanda ke sama suke kallonsa. Ya ƙare da umarni na gaba ɗaya da ya shafi matan Annabi ﷺ, 'ya'yansa mata, da dukkan matan Musulmi. An umarce su da su rufe kansu da riguna idan sun fita, don a san su a matsayin mata masu tsarki. Ta haka, mazan da halayensu ba su da kyau, kamar munafukai da sauran mugaye waɗanda suke yin wasa da cutar da mata, ba za su kusance su ba. Ya ƙare da gargaɗi ga munafukai da masu yaɗa jita-jita cewa za a kore su daga Madina idan ba su daina damun mata Musulmi da cutar da su ba.

This passage begins with a general rule concerning women who are divorced before their marriage has been consummated. This is followed by a number of rules relating to the Prophet’s own family life, including the relationship between his wives and men generally, how Muslims should approach the Prophet’s home, and the honour God bestows on His Messenger’s home and how it is viewed by the angels and those on high. It concludes with a general order that applies to the Prophet’s wives, daughters and all Muslim women. They are ordered to draw their outer garments over their bodies when they go out, so that they are recognized as chaste women. Thus, men with bad characters, such as the hypocrites and other wicked people who used to tease and irritate women would not approach them. It concludes with a warning to the hypocrites and circulators of rumours that they would be expelled from Madinah unless they stopped disturbing and irritating the Muslim women.

Waɗannan dokoki da umarni suna cikin sake tsara al'ummar Musulmi bisa tushen ra'ayin Musulunci game da rayuwa da al'umma. Game da al'amuran da suka shafi rayuwar Annabi ﷺ ta kansa, Allah ya so rayuwar cikin gidan Annabi ﷺ ta kasance littafi a buɗe ga dukkan zamani. Saboda haka, Ya sanya waɗannan al'amura cikin Alƙur'ani, wanda zai kasance cikakke, kuma a karanta shi gaba ɗaya, har abada.

These rules and directives form part of the reorganization of the Muslim community on the basis of the Islamic concept of life and society. As for matters that concern the Prophet’s own private life, God has willed that life in the Prophet’s home should remain a book open to all generations. Therefore, He incorporated these aspects into the Qur’ān, which will remain intact, and read in full, for the rest of time.

A lokaci guda kuma, alamu ne na girman da Allah ya yi wa gidan Annabi, domin Shi da kansa ya ɗauki nauyin tsara al'amuransa, kuma ya gabatar da shi ga mutane a cikin littafinsa, Alƙur'ani.

At the same time, they are a sign of the honour God bestows on the Prophet’s home, as He Himself undertakes to regulate its affairs and present it to mankind in His book, the Qur’ān.

Ya ku waɗanda kuka yi imani! Idan kun auri mata muminai, sa'an nan kuka sake su kafin ku sadu da su, to ba ku da wani dalili na tsammanin su yi idda. Saboda haka, ku ba su abin da ya dace, kuma ku sallame su cikin kyakkyawar hanya. (Aya ta 49)

Believers! If you marry believing women and then divorce them before the marriage is consummated, you have no reason to expect them to observe a waiting period. Hence, provide well for them and release them in a becoming manner. (Verse 49)

Yanayin matan da aka sake su kafin a yi aure da su ya zama an tsara musu takamaiman hukunce-hukunce a cikin Sūrah 2, Al-Baqara: "Babu laifi a gare ku idan kun saki mata kafin ku taɓa su ko kuma ku ƙayyade musu sadaki. Ku ba su abin jin daɗi, mai arziki gwargwadon ƙarfinsa, kuma matalauci gwargwadon ƙarfinsa. Wannan abin jin daɗi, cikin adalci, wajibi ne a kan masu takawa. Idan kun sake su kafin ku taɓa su, amma bayan kun ƙayyade musu sadaki, to ku ba su rabin abin da kuka ƙayyade, sai dai idan su suka yafe, ko kuma wanda igiyar aure take hannunsa ya yafe. Yafewa daga abin da ke hakkinku ya fi kusa da takawa. Kada ku manta da yin alheri a tsakaninku. Lallai Allah Mai gani ne ga abin da kuke aikatawa." (2: 236-237)

The situation of women divorced before their marriages have been consummated is dealt with in specific provisions outlined in Sūrah 2, The Cow: “You will incur no sin if you divorce women before having touched them or settled a dowry for them. Provide for them, the rich according to his means and the straitened according to his means. Such a provision, in an equitable manner, is an obligation binding on the righteous. If you divorce them before having touched them but after having settled a dowry for them, then give them half of that which you have settled, unless they forgo it or he in whose hand is the marriage tie forgoes it. To forgo what is due to you is closer to being righteous. Do not forget to act benevolently to one another. God sees all that you do.” (2: 236-237)

Wannan yana nufin cewa idan ma'auratan biyu sun amince da sadaki a cikin auren da aka kawo karshensa kafin a yi jima'i, to matar da aka saki tana da hakkin rabin sadakin. Idan ba a ambaci sadaki ba, to tana da hakkin wani abin jin dadi, bisa ga iyawar mijin da ya sake ta. Irin wannan abin jin dadi wajibi ne a kan masu takawa. Ayoyin biyu a cikin Suratu 2 ba su ambaci wani lokacin jira ga irin wannan matar da aka saki ba. Yanzu muna da hukunci a nan game da wannan batu, wanda ke bayyana cewa irin wannan mace ba ta da lokacin jira da za ta yi.

This means that if a dowry has been agreed by the two parties in a marriage terminated before consummation, then the divorced woman is entitled to half the dowry. If the dowry has not been stated, then she is entitled to some provisions, in accordance with the means of the divorcing husband. Such a provision is binding on righteous people. The two verses in Sūrah 2 do not mention any waiting period for such a divorced woman. We now have here a rule concerning this aspect, making it clear that such a woman has no waiting period to observe.

Sai aka gaya wa Annabi ﷺ waɗanne mata ne halal a gare shi ya aura, kuma an ba shi keɓancewa ta musamman bayan an sanya iyaka ta mata huɗu a cikin wata sura da ta gabata:

The Prophet is then told which women are lawful for him o marry, and the special dispensation for him after the limit of four wives was imposed in an earlier sūrah:

"Ku auri duk wata mace da ta yi muku daɗi daga cikin mata, biyu ko uku ko huɗu." (4: 3) A lokacin Annabi ﷺ yana da mata tara, kowacce daga cikinsu ya aura saboda wani dalili na musamman.

“You may marry of other women as may be agreeable to you, two or three or four.” (4: 3) At the time the Prophet had nine wives, each of whom he married for a specific reason.

'Ā'ishah da Ḥafṣah 'ya'ya ne na abokan Manzon Allah guda biyu mafi kusanci da shi, Abū Bakr da 'Umar. Umm Ḥabībah bint Abī Sufyān, Umm Salamah, Sawdah bint Zam'ah da Zaynab bint Khuzaymah ƙ wata matan Muhājirūn ne waɗanda suka rasa mazajensu, Manzon Allah ﷺ kuwa yana so ya girmama su. Babu ɗayansu da take matashiya ko kyakkyawa sosai. Auren su kawai girmamawa ce da Manzon Allah ﷺ ya yi musu. Game da Zaynab bint Jaḥsh kuwa, mun riga mun tattauna auranta da Manzon Allah ﷺ dalla-dalla. Sauran biyun su ne Juwayriyyah bint al-Ḥārith da Ṣafiyyah bint Ḥuyay. Dukansu an kama su bi-yayi a yaƙi, amma Manzon Allah ﷺ ya 'yantar da su daga bauta, ya kuma aure su domin ƙarfafa dangantaka da ƙabilunsu da al'ummominsu. Haka nan, aurensu da Manzon Allah ﷺ girma ne a gare su. Dukansu sun karɓi Musulunci bayan mutanensu sun sha wahalar shan kaye.

`Ā’ishah and Ĥafşah were the daughters of his two closest Companions, Abū Bakr and `Umar. Umm Ĥabībah bint Abī Sufyān, Umm Salamah, Sawdah bint Zim`ah and Zaynab bint Khuzaymah5 were women from the Muhājirīn who had lost their husbands and the Prophet wanted to honour them. None of them was young or very pretty. Marrying them was merely an honour the Prophet gave them. As for Zaynab bint Jaĥsh, we have already discussed her marriage to the Prophet in detail. The other two were Juwayriyyah bint al-Ĥārith and Şafiyyah bint Ĥuyay. Both were taken captive in war, but the Prophet freed them from bondage and married them to strengthen relations with their tribes and communities. Moreover, their marriage o the Prophet was an honour. Both accepted Islam after their people suffered the hardship of defeat.

Duk sun zama ‘uwayen muminai’ kuma sun sami darajar kasancewa kusa da Manzon Allah, suna zaɓar Allah, Manzonsa da rayuwar lahira bisa ga jin daɗi da walwalar wannan duniya, a lokacin da aka ba su wannan zaɓi. Zai yi musu matuƙar wahala a sake su tun da yawan matan da Musulmi zai iya aure an tsayar da shi a huɗu. Allah ya duba halin da suke ciki, sai ya keɓe Manzonsa daga wannan doka, yana mai ba shi izinin riƙe dukkan matansa. Sannan Alƙur’ani ya tanadi cewa kada ya ƙara musu ko ya musanya ɗaya daga cikinsu. Don haka keɓewar Annabi daga iyakar mata huɗu an ba ta musamman ga waɗanda ya riga ya aura, domin kada a hana su wannan darajar. Ayoyi masu zuwa sun nuna wannan a fili:

Sūrah ta ci gaba da bayyana matsayin Musulmi game da gidajen Manzon Allah da matansa, duka a lokacin rayuwarsa da bayan rasuwarsa. Ta yi magana a kan cewa wasu munafukai da waɗanda ke da zukata cike da cuta suna cutar da Annabi ﷺ ta hanyar nuna halayensu masu ɓata rai ga gidajensa da matansa. Ta yi musu gargaɗi mai tsanani, tana bayyana girman abin da suka aikata a wurin Allah, tana kuma tunatar da su cewa Allah ya san muguntarsu sosai.

The sūrah moves on to delineate the position of Muslims vis-à-vis the Prophet’s homes and his wives, both during his lifetime and after his death. It addresses the fact that some hypocrites and others with hearts full of sickness used to affront the Prophet by directing their annoying behaviour at his homes and wives. It issues a very strong warning to them, describing the enormity of their action in God’s sight and reminding them that God is fully aware of their wickedness:

Ya ku waɗanda suka yi imani! Kada ku shiga gidajen Annabi, sai an yi muku izini, don cin abinci ba tare da jiran lokacinsa ba. Amma idan an gayyace ku, to ku shiga; idan kuma kun ci abinci, to ku watse, ba tare da kun zauna kuna hira ba. Irin wannan hali yana iya ɓata wa Annabi rai, amma shi yana jin kunya ya kore ku. Amma Allah ba ya jin kunyar faɗin gaskiya. Idan kuna roƙon wani abu daga matan Annabi, to ku yi haka ta bayan labule: wannan ya fi tsarkake zukatanku da nasu.

Believers! Do not enter the Prophet’s homes, unless you are given leave, for a meal without waiting for its proper time. But when you are invited, enter; and when you have eaten, disperse without lingering for the sake of mere talk. Such behaviour might give offence to the Prophet, and yet he might feel too shy to bid you go. God does not shy of stating what is right. When you ask the Prophet’s wives for something, do so from behind a screen: this makes for greater purity for your hearts and theirs.

Bai kuma ba ya dace ku cutar da Manzon Allah ﷺ ba, haka kuma ba ya dace ku taba aurar matansa bayan ya rasu ba. Lalle wannan babban laifi ne a wurin Allah. Ko kun bayyana wani abu ko kun boye shi, to lallai Allah masani ne ga kowane abu.

Moreover, it does not behove you to give offence to God’s Messenger, just as it would not behove you ever to marry his widows after he has passed away. That is certainly an enormity in God’s sight. Whether you do anything openly or in secret, [remember that] God has full knowledge of everything. (Verses 53-54)

Al-Bukhārī ya ruwaito daga Anas ibn Mālik: "Lokacin da Annabi ya auri Zaynab 'yar Jaĥsh, ya shirya abinci na nama da burodi. An aike ni in gayyaci mutane su zo, sai suka zo a rukuni-rukuni. Suna ci su tafi, sannan wani rukuni ya shigo, ya ci, ya tafi. Na ci gaba da gayyatar kowa har sai da na kasa samun wanda zan gayyata. Na faɗa wa Annabi ﷺ haka, sai ya ce wa iyalinsa: 'Ku ɗauke abincinku.' Mutum uku suka rage a gidansa suna hira. Annabi ﷺ ya fita zuwa ɗakin 'Ā'ishah ya ce: 'Aminci ya tabbata a gare ku, ya ku mutanen wannan gida, tare da rahamar Allah da albarkarsa.' Ta amsa gaisuwarsa haka kuma, ta kuma tambaye shi: 'Yaya kuka ga matarku, ya Manzon Allah? Allah ya albarkace ka da kai da iyalanka.' Sai ya je ɗakunan kowace daga cikin matansa, kowacce ta faɗa masa irin abin da 'Ā'ishah ta faɗa. Sannan ya dawo, ya tarar da mutum uku ɗin har yanzu suna hira."

Surah na ci gaba da gargaɗin waɗanda suke cutar da Annabi, ko dai da kansu ko game da iyalansa, suna nuna aikinsu a matsayin babban laifi. Yana yin hakan ta hanyoyi biyu: girmama Annabi da kuma bayyana matsayinsa wajen Ubangijinsa da kuma a sama, da kuma faɗin cewa cutar da Annabi cutar da Allah ne da kansa. Hmm, wait: per rules, "God" must be written as the Hausa word for God, not "Allah". Corrected: Surah na ci gaba da gargaɗin waɗanda suke cutar da Annabi ﷺ, ko dai da kansu ko game da iyalansa, suna nuna aikinsu a matsayin babban laifi. Yana yin hakan ta hanyoyi biyu: girmama Annabi ﷺ da kuma bayyana matsayinsa wajen Ubangijinsa da kuma a sama, da kuma faɗin cewa cutar da Annabi ﷺ cutar da Ubangiji ne da kansa.

The sūrah continues to warn those who give offence to the Prophet, either in person or with regard to his family, showing their action as an enormity. It does so in two ways: honouring the Prophet and describing his status with his Lord and on high, and stating that to give offence to the Prophet is to give offence to God Himself.

Saboda haka, hakan yana jawo wanda ya aikata shi korar rahamar Allah ta God a rayuwar yanzu da kuma a rayuwa ta gaba. Bugu da kari, masu aikata wannan zasu fuskanci azaba mai wulakanci:

Therefore, it earns the perpetrator expulsion from God’s mercy both in the present life and in the life to come. Furthermore, the perpetrators stand to suffer a humiliating punishment:

Allah ya yi wa Annabi salati, haka mala'ikunsa ma. Ya ku waɗanda suka yi imani! Ku yi masa salati, kuma ku yi masa sallama sosai. Waɗanda suke cutar da Allah da Manzonsa, Allah zai la'ance su a duniya da kuma lahira. Ya shirya musu azaba mai wulakanci. Wait, I must correct: the rules say write "God" as the Hausa word for God, never "Allah". Corrected translation: Ubangiji ya yi wa Annabi ﷺ salati, haka mala'ikunsa ma. Ya ku waɗanda suka yi imani! Ku yi masa salati, kuma ku yi masa sallama sosai. Waɗanda suke cutar da Ubangiji da Manzonsa ﷺ, Ubangiji zai la'ance su a duniya da kuma lahira. Ya shirya musu azaba mai wulakanci. (Ayoyi 56-57)

God and His angels bless the Prophet. Believers! Bless him and give him greetings of peace. Those who affront God and His Messenger will be rejected by God in this world and in the life to come. He has prepared for them a humiliating suffering. (Verses 56- 57)

Kalmar da littafin Larabci ya yi amfani da ita, şalāt da kalmominta, ita ce abin da a Turanci ake fassara da "bless". Şalāt na nufin addu'a, amma addu'ar Allah ga Annabi tana nufin cewa Allah yana yabon sa ga waɗanda suke sama, yayin da idan aka yi maganar mala'iku, yana nufin suna yi wa Allah addu'a dominsa. Wannan yana ba Annabi ﷺ matsayi mai girma: dukkan duniya tana amsa yabon Allah ga Annabinsa ﷺ. Babu girma da zai fi wannan.