Al-Ahzab The Confederates ( Unlike All Women) 28-35 Note: the text above is a heading, so I should translate it as given. Here is the translation: Al-Ahzab: Al-Ahzab (Ƙungiyoyin Haɗin Kai) ( Sabanin Dukkan Mata) 28-35

Al-Ahzab The Confederates ( Unlike All Women) 28-35 Note: the text above is a heading, so I should translate it as given. Here is the translation: Al-Ahzab: Al-Ahzab (Ƙungiyoyin Haɗin Kai) ( Sabanin Dukkan Mata) 28-35 - Cikin Inuwar Alkur'ani | Quran Course

{Ya Annabi! Ka ce wa matanka: "Idan kuna nufin rayuwar duniya da kyawunta, to ku zo in ba ku abin rayuwa, in sallame ku a kyakkyawar hanya. Amma idan kuna nufin Allah da ManzonSa da rayuwar lahira, to ku sani Allah ya shirya wa masu kyautatawa daga cikinku lada mai girma."} (Ayoyi 28-29) Note: The original says "God", so per your rules I have written "Allah" as the Qur'an verse's own rendering would be expected, but if you want the word "God" strictly kept, the translation should read "Allah" → "Allah" is the Hausa word for God, so no change is needed. Also, the Prophet's ﷺ is not written here since the verse text is inside braces, as required.

Prophet! Say to your wives: ‘If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good.’ (Verses 28-29)

Nabi ﷺ ya zaɓi wa kansa da iyalansa irin rayuwa wadda ta kasance kusan ta isa biyan muhimman bukatunsu. Dalilin yin haka ba shi ne ba zai iya samun rayuwa mai kyau ba. Hakika, yankuna masu yawa sun shiga ƙarƙashin ikonsa, suna ba da dukiya mai yawa, kuma suna ba shi damar samun arziki mai girma idan ya so. Amma akwai lokutan da wata ɗaya zai wuce ba tare da an kunna wuta don girki a ɗaya daga cikin gidajensa ba. A lokaci guda, Nabi ﷺ ya kasance mai matuƙar karimci wajen ba da kyauta da sadaka. A taƙaice, ya yi wannan zaɓi ne domin ya ɗaga kansa sama da bukatun abin duniya da na duniya, kuma ya nemi abin da Allah ke ajiyewa ga muminai da gaske. Batu ne na zaɓi. Imaninsa ko dokar da yake kafawa ba su buƙaci Nabi ﷺ ya yi rayuwa irin wannan ta zuhudu ba. Jin daɗi da alatu ba a ƙyamace su a Musulunci ba. Hakika, Nabi ﷺ bai juya musu baya ba idan an miƙa su a hanyar da ta dace, ba tare da an nemo su ba. Duk da haka, bai yi ɗauki-ɗora da su ba, kuma bai shagaltu da su ba. Ba mu sami wata umarni daga Nabi ﷺ da ke buƙatar kowane daga cikin mabiyansa ya rayu irin rayuwar da ya zaɓa wa kansa ba. Ya bar wannan gaba ɗaya a gare su, idan suka zaɓi bin sa wajen 'yantar da kansu daga matsin lamba na neman jin daɗin rayuwa.

The Prophet chose for himself and his household a standard of living which was just about enough to meet their essential needs. The reason for so doing was not that he could not afford a better standard of living. Indeed, enormous tracts of land came under his control, yielding great wealth, and availing him of great riches if he so chose. Yet there were times when a month would pass without a fire being lit for cooking in any of his homes. At the same time, the Prophet was extremely generous when it came to giving gifts and charitable donations. Essentially, then, he made this choice so as to rise above material and worldly needs, and to sincerely seek what God keeps for believers. It was a question of preference. Neither his faith nor the law it lays down required that the Prophet lead such a life of austerity. Comfort and luxury are not disdained in Islam. Indeed, the Prophet did not turn his back on them when they were offered normally, without being sought after. Yet, he neither excessively indulged in them nor was he so preoccupied. We do not find any instruction from the Prophet requiring that any of his followers live the sort of life he chose for himself. He left it entirely o them, should they choose to emulate him in freeing themselves from the pressures of seeking life’s comforts.

Matan Annabi ﷺ sun kasance mata talakawa waɗanda suke da dukkan ji da buƙatun ɗan Adam. Duk da cewa suna da daraja, tsarki, kuma suna kusa da Annabi ﷺ, sha'awarsu ta halitta ta jin daɗin rayuwa ta kasance mai ƙarfi. Sa'ad da suka ji cewa yanayi ya canja, kuma da alherin Allah, wadata ta maye gurbin talauci a cikin al'ummar Musulmi, sai suka yi magana da Annabi ﷺ game da matsayin rayuwarsu. Shi ba ya maraba da wannan. A zahiri, hakan yana damunsa, domin ransa mai daraja yana son ya rayu ba tare da wani irin damuwa ta haka ba. Yana godiya da 'yancin da kuma daukakar da irin wannan rayuwa take bayarwa. Ba batu ba ne ko jin daɗin rayuwa halal ne ko haramun: babu batun haramci, domin Musulunci ya bayyana a fili cewa irin wannan jin daɗi ba haramun ba ne ga Musulmi. Abin da ke ciki shi ne 'yanci daga matsin lamba na abin duniya.

The Prophet’s wives were ordinary women who shared all human feelings and desires. Noble, virtuous and close to the Prophet as they all were, their natural desire for life’s comforts remained strong. When they felt that circumstances had changed and, by God’s grace, prosperity had replaced poverty in the Muslim society, they spoke to the Prophet about their standard of living. He did not welcome this. In fact it was unpleasant to him, because his noble soul preferred to live without any such preoccupation. He appreciated the freedom and sublimity such a life provides. It was not a matter of whether life’s comforts were lawful or not: there was no question of prohibition as Islam made it clear that such comforts were not prohibited for Muslims. It was rather a question of being free from material pressures.

ނ Ya ce mata: "Allah bai aiko ni da tsauri ba, sai dai ya sanya ni malami kuma mai sauƙaƙawa. Idan wata daga cikinsu ta tambaye ni game da zaɓinki, zan faɗa mata." [Wannan hadísi Muslim ma ya ruwaito shi ta hanyar Zakariyyā ibn Isĥāq, kuma al-Bukhārī ya ruwaito shi da ɗan bambancin kalmomi.] Alƙur'ani ya bayyana manyan ƙimomi a cikin ra'ayin Musulunci game da rayuwar ɗan Adam.

The Prophet was so upset at this turn of events that he did not go out to meet his Companions. That he stayed away was very hard for them. They, therefore, went to see him, but were not admitted. Imām Aĥmad relates on Jābir’s authority: “Abū Bakr went to the Prophet when people were sitting near his door, but he was not admitted. `Umar also went, sought permission to enter but no such permission was given. Later on though, he admitted both Abū Bakr and `Umar. As they went in, they saw the Prophet surrounded by his wives but he was silent. `Umar thought that he should say something to make the Prophet laugh. He said: ‘Messenger of God! I wish you had seen how last night my wife was asking me for more money and I thrust my fingers into her neck.’ The Prophet laughed heartily and said: ‘You see them surrounding me asking for more money.’ Abū Bakr rose to hit his daughter, `Ā’ishah, while `Umar sought to do the same to Ĥafşah, his daughter. Both said to them: Are you asking the Prophet to give you what he has not?’ The Prophet told them not to hit their daughters, and both `Ā’ishah and Ĥafşah said: ‘By God! We will never again ask the Prophet for anything he does not have.’ God then revealed the verses offering them the choice. The Prophet started with `Ā’ishah saying to her: ‘I am going to tell you something which I would like you o consider carefully and consult your parents before you decide.’ He then read to her the two verses: “Prophet! Say to your wives: ‘If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good.” She said to him: ‘Would I consult my parents about staying with you? I certainly choose God and His Messenger. However, I would request you nor o mention my choice to any of your other wives.’ He said to her: ‘God has not sent me to adopt a hard attitude, but He has made me a teacher and a facilitator. If any of them asks me about your choice, I will tell her.” [This ĥadīth is also related by Muslim on the authority of Zakariyyā ibn Isĥāq, and related in a slightly different wording by al-Bukhārī.] The Qur’ān defines the principal values in the Islamic concept of human life.

Waɗannan dabi'u dole ne a bayyana su a zahiri a cikin gidan Annabi ﷺ da kuma a rayuwarsa ta sirri. Gidansa ya kasance fitila mai haskakawa ga Musulmai a tsawon rayuwar ɗan Adam.

These values must be practically reflected in the Prophet’s home and in his own private life. His home remains a beacon of light for Muslims throughout human life.

Saboda haka ya kamata ya bayar da mafi kyau kuma mafi daidaiton misali na dabi'un Musulunci.

Hence it should provide the best and most accurate example of Islamic values.

Ayoyin nan guda biyu sun ba matan Annabi zaɓi: ko dai jin daɗin duniya da kwanciyar rayuwa, ko kuma Allah, Manzonsa da rayuwar lahira. Babu wata zuciya guda da za ta iya ɗaukar tsarin dabi'u guda biyu daban-daban. Matan Annabi sun riga sun ce ba za su sake roƙon Annabi abin da ya yi ko bai mallaka ba. An saukar da ayoyin Alƙur'ani ne domin su bayyana ƙa'idar da ke cikin lamarin. Ba batun ko Annabi yana da irin wannan jin daɗin ko babu ba ne: batu ne na zaɓi tsakanin Allah, Annabi da rayuwar lahira a gefe guda, da kuma jin daɗi da adon rayuwar yanzu a ɗaya gefen. Matan Annabi sun zaɓi ko za su kasance da dukiyar duniya a hannunsu, ko gidajensu za su kasance babu abinci. Lokacin da aka ba su wannan zaɓi mai muhimmanci, dukansu sun bayyana zaɓinsu a fili kuma cikakke, suka zaɓi Allah, Manzonsa da nasara a rayuwar lahira. Sun nuna cewa sun cancanci matsayi mai girma da aka sanya su a ciki, a matsayinsu na matan Annabi. Wani rahoto kuma ya ambata cewa Annabi ﷺ ya yi farin ciki da zaɓinsu.

The two verses gave the Prophet’s wives a choice: either world luxuries and life comforts or God, His Messenger and the life to come. No single heart can accommodate two different value systems. The Prophet’s wives had already said that they would never again ask the Prophet for what he did nor have. The Qur’ānic verses were revealed to define the principle involved. It is not a question of whether the Prophet has such luxuries or not: it is a question of choosing between God, the Prophet and the life to come on the one hand and the luxuries and adornments of the present life on the other. The Prophet’s wives were to choose whether they had worldly treasures at their disposal or their homes were without food. When this decisive choice was offered, they all made their preference clearly and absolutely, choosing God, the Prophet and success in the life to come. They proved themselves fit for the sublime standard their high position as the Prophet’s wives required. One report also mentions that the Prophet was delighted with their choice.

Ya kamata mu ɗan tsaya don yin tunani a kan wasu al'amura na wannan lamari wanda ke bayyana ƙa'idodin dabi'u na Musulunci. Yana barin zukatanmu ba tare da wani wuri na shakka ba tsakanin dabi'un duniya da na rayuwa ta gaba; tsakanin duniyar da muke rayuwa a cikinta da duniyar aljanna. Yana tsarkake zukatanmu daga duk wani tasiri da ke hana mu neman yardar Allah kawai, ba tare da wani abu ba.

We need o pause a little to reflect on some aspects of this event which defines the Islamic concept of values. It leaves our hearts with no room for hesitation between worldly values and those of the life to come; between the world we live in and the world of heaven. It purges our hearts of any influence that hinders us from purely seeking God’s pleasure, to the exclusion of everything else.

Daga wani mahangar kuma, wannan lamari yana bayyana mana yanayin salon rayuwar Annabi ﷺ, da kuma waɗanda suka rayu tare da shi kuma suke da dangantaka ta kusa da shi. Abin da ya fi kyau game da wannan salon rayuwa shi ne cewa mutane talakawa ne suka zaɓe shi, waɗanda ba su taɓa rasa ganin jin dadinsu na ɗan adam ba, da sha'awoyinsu da abubuwan da suke so, duk da cewa sun kai ga matsayi mai girma na sadaukarwa da jajircewa. Jin dadinsu da motsin zuciyarsu na ɗan adam ba su mutu ba; sun kawai ɗaukaka zuwa matsayi mai girma, aka tsarkake su daga ƙazanta, yayin da suke riƙe kyawun ɗan adam na asali. Ta haka ne suka sami damar kaiwa mafi girman matakin kamala da zai yiwu.

From another point of view, the event describes to us the nature of the Prophet’s lifestyle, as well as those who lived with him and were closely related to him. The most beautiful thing about this lifestyle is the fact that it was chosen by ordinary people who never lost sight of their human feelings, desires and preferences, despite rising to sublime standards of devotion and dedication. Their human feelings and emotions did not die; they only rose to an exalted level and were purged of impurity while retaining their natural human beauty. Thus, they enabled them o attain the highest standard of perfection possible.

Sau da yawa muna kuskure idan muka ba Manzon Allah da sahabbansa wani hoto wanda ba gaskiya ba ne ko kuma bai cika ba, wanda ba ya la'akari da dukan halaye da motsin zuciyarsu na ɗan adam. Muna tunanin cewa ta wannan hanya muna ɗaukaka su sama da abin da muke ɗauka a matsayin rauni. Wannan kuskuren namu yana sa Manzon Allah ﷺ da sahabbansa su zama marasa haske, babu halaye da siffofi masu muhimmanci na ɗan adam a cikinsu. Dangantakar ɗan adam tsakaninmu da su tana yankewa, sai mu fara ganin su kamar fatalwa marasa hakikanin zahiri.

We often err when we give the Prophet and his Companions an untrue or incomplete image that does not consider all their human characteristics and emotions. We think that in this way we put them above what we consider to be a weakness. Our mistake renders the Prophet and his Companions opaque, devoid of their essential human features and characteristics. The human relation between us and them is severed, and we begin to see them as ghosts lacking a tangible reality.

Muna fara tunanin su a matsayin wadanda ke cikin wani nau'in halitta daban: mala'iku ko wani irin halitta mai sama da ji da motsin zuciyar mutum. Ta haka sai su zama nesa da rayuwarmu, kuma idan muka bari haka ta faru, ba za su ƙara zama mana misalin da za mu bi ko wanda za mu sami tasiri daga gare shi ba. Idan muka karanta tarihin Annabi ﷺ da sahabbansa, ba mu ƙara samun a cikinsa abin da za mu kwaikwaya ba, sai dai mu kanmu muna kallon rayuwarsu da mamaki da sha'awa wanda ke haifar da wasu abubuwa marasa tabbas kawai ba tare da wani tasiri a aikace ba. Haka kuma muna rasa ikon danganta kanmu da irin wadannan manyan mutane, domin ba ma ƙara ganin su a matsayin talakawan mutane da suka fuskanci irin wannan ji, motsin zuciya da martani kamar yadda mu ma muke fuskanta.

We begin to think of them as belonging to a different species: angels or a similar type of creature above human feelings and emotions. In this way they are removed from our lives and if we permit this they will no longer provide us with an example to follow or to be influenced by. When we read the history of the Prophet and his Companions we no longer find in this something for us to emulate, but instead we find ourselves looking at their lives with an awe and admiration that produces only vague feelings without practical effect. We also lose our ability to identify with such great personalities, because we no longer see them as ordinary humans who experienced the same emotions, feelings and reactions as we ourselves experience.

Za mu iya fahimtar hikimar Allah a fili wajen ba da saƙonninSa ga mutane talakawa su isar da su. Ba a ba wannan aiki ga mala'iku ko halittu daga wani nau'in daban ba. Wannan yana haifar da haɗin kai na gaskiya tsakanin rayuwar manzanni da rayuwar mabiyansu. Waɗanda suke bin su suna ci gaba da jin cewa ji da motsin zuciyar manzannin, duk kuwa da girman matsayinsu, koyaushe na mutane ne. Saboda haka suna ƙaunarsu, suna kuma ƙoƙarin koyi da su kamar yadda yara ke koyi da manya.

We can clearly understand God’s wisdom in assigning His messages to ordinary men to deliver. This task was not assigned to angels or to creatures from any other species. This provides a real bond between the lives of the messengers and the lives of their followers. The latter continue o feel that the messengers’ feelings and emotions, exalted as they were, were always those of humans. Thus, they love them and try to emulate them in the same way as children try o emulate adults.

A cikin batun zaɓin da aka bai wa matan Annabi, mun lura da sha'awarsu ta halitta ga jin daɗi da kayan alatu. Haka kuma muna ganin wani hoto na rayuwar gidan Annabi, inda matansa ke neman kuɗi daga mijinsu. Yana baƙin ciki, amma bai bari Abū Bakr da `Umar su doki `Ā'ishah da Ĥafşah, 'ya'yansu mata ba saboda buƙatunsu. Dukan al'amarin yana kan matakin ji da karkata, waɗanda ke buƙatar a tace su, ba a danne su ba. Al'amarin yana kan wannan matakin har sai da Allah ya umarci Annabi ya bai wa matansa zaɓi, kuma suka yi zaɓinsu cikin 'yanci ba tare da matsin lamba ko danne wani ji ba. Kuma zaɓin da matansa suka yi na ma'aunin ɗaukaka da ya fi so ya faranta wa Annabi ﷺ rai ƙwarai.

In the question of the choice offered o the Prophet’s wives we note their natural desire for comforts and luxuries. We also see an image of the Prophet’s home life, with his wives asking their husband for more money. He is upset, but he does not allow Abū Bakr and `Umar to beat `Ā’ishah and Ĥafşah, their daughters for their requests. The whole question is one of feelings and inclinations, which need to be refined, not suppressed. The question remains at this level until God orders the Prophet to give his wives the choice and they make their free choice without pressure or the suppression of any feelings. That his wives opted for the sublime standard he preferred greatly delighted the Prophet.

Yana da kyau mu yi tunani a takaice game da abin da muke gani na ƙauna mai daɗi a zuciyar Annabi. Yana nuna cewa yana son ‘Ā’ishah, kuma zai so ace ta kai matsayin dabi’u da Allah yake so ga shi da iyalinsa. Saboda haka ya ba ta zaɓi. Yana son ya taimaka mata ta kai ga matsayi mai girma, don haka ya roƙe ta kada ta yanke shawara sai ta tuntuɓi iyayenta. Ya san cewa iyayenta ba za su taɓa roƙon ’yarsu ta bar shi ba. ‘Ā’ishah ba ta manta da ƙaunar Annabi mai daɗi gare ta ba. Tana farin ciki da hakan, kuma ta ambaci hakan a cikin ruwayarta. A cikin wannan hadisi muna ganin Annabi a matsayin mutum mai ƙaunar matarsa matashiya, kuma wanda zai yi farin ciki ganin ta kai ga, da kuma riƙe, matsayin da ya zaɓa wa rayuwarsa. Muna kuma ganin ta cike da farin ciki da ta fahimci matsayinta a zuciyar mijinta, tana ruwaito ƙaunarsa da burinsa na riƙe ta, wanda hakan ya bayyana a roƙonsa cewa ta tuntuɓi iyayenta. Muna kuma ganin mace a cikinta yayin da ta roƙe shi kada ya faɗa wa sauran matansa zaɓinta. Tana son ita ce za ta yi wannan zaɓin, gaban aƙalla wasu daga cikinsu. Amma kuma muna ganin girman Annabi yayin da ya ce mata: ‘Allah bai aiko ni da zama mai tsananin hali ba, amma ya sanya ni malami kuma mai taimako. Idan wata daga cikinsu ta tambaye ni game da zaɓinki, zan faɗa mata.’ Ba ya son ya hana wata daga cikinsu abin da zai iya taimaka mata wajen yin zaɓi daidai. Ba ya gwada su don ganin wacce za ta fāɗi ba; a maimakon haka yana taimakon waɗanda suka nemi taimako, don su iya ɗaukaka kansu sama da jan hankalin duniya.

We also need to reflect for a moment on what we see of sweet emotion in the Prophet’s heart. He shows that he loves `Ā’ishah and that he would love it if she rose to the standard of values God wants for him and his household. He therefore offers her the choice. He wants o help her rise to the sublime, so he asks that she does not make a decision until she has consulted her parents. He knows that her parents would never ask their daughter o leave him. `Ā’ishah does not overlook the Prophet’s sweet emotion towards her. She is delighted with it, and she mentions this in her report. In this ĥadīth we see the Prophet as a man in love with his young wife, and as someone who would be delighted o see her rise to, and maintain the standard he has adopted for his life. We also see her delighted to recognize her place in her husband’s heart, reporting his love and desire to keep her, which is manifested by his request that she consult her parents. We also see the woman in her as she requests him not to tell his other wives of her choice. She wants to be the one who makes that choice, ahead of at least some of them. But we also see the Prophet’s greatness as he tells her: ‘God has not sent me to adopt a hard attitude, but He made me a teacher and facilitator. If any of them asks me about your choice, I will tell her.’ He does not want to deprive any of them of what could help them make the right choice. He is not testing them to see who might fail; rather he is helping those who request help, so that they can rise above worldly attractions.

Duk waɗannan abubuwa ne na ɗan adam masu daraja, waɗanda bai kamata mu taɓa yin watsi da su ba, ko mu murƙushe su, ko mu raina su yayin da muke karanta tarihin rayuwar Annabi ﷺ. Fahimtar su yadda suke a zahiri yana kafa wata alaƙa mai ƙarfi da rayayye tsakaninmu da mutumin Annabi ﷺ, da kuma halayen sahabbansa. Ta haka ne za mu iya mu'amala da su ta hanyar da za ta zuga mu mu koyi da su.

All these are noble human elements which we must never ignore, suppress or undervalue as we read the Prophet’s life story. To understand them as they truly are establishes a strong and active bond between us and the Prophet’s person, as well as the personalities of his Companions. We can thus interact with them in a way that motivates us into emulation.

Sūrah ɗin sannan ta bayyana wasu siffofi na musamman ga matan Annabi ﷺ, tana ba su wasu gata da nauyi na musamman, waɗanda suka dace da martabarsu mai girma da dangantakarsu da Annabi ﷺ:

The sūrah then outlines some special features for the Prophet’s wives, giving them special privileges and responsibilities, which suit their noble status and their relation to the Prophet:

Ya ku matan Annabi! Duk wacce daga cikinku ta aikata alfasha bayyananniya, azabarta za a ninka ta sau biyu. Wannan abu ne mai sauki ga Allah. Amma duk wacce daga cikinku ta yi biyayya ga Allah da ManzonSa da kyau, tana kuma aikata aikin alheri, za Mu ba ta lada sau biyu, kuma Mun shirya mata arziki mai kyau kwarai.

Wives of the Prophet! If any of you were to be guilty of manifestly immoral conduct, her punishment would be doubled. That is easy for God. But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward, and We have prepared for her most excellent provisions. (Verses 30-31)

Wannan nauyi ne daidai da matsayinsu na matan Annabi kuma uwayen dukkan muminai. Dukkan matsayin biyu suna ɗora musu nauyi mai girma, kuma suna kare su daga aikata alfasha. Idan, don a ɗauka haka kawai, wata daga cikinsu ta aikata wani abu mai alfasha a fili, za ta cancanci azaba ninki biyu. Wannan yana da alaƙa da nauyin da ke tattare da matsayinta da darajarta. "Wannan abu ne mai sauƙi ga Allah." Ba zai zama mafi wahala ba saboda matsayinsu na matan Annabi ﷺ, kamar yadda wasu mutane za su iya tunani. "Amma duk wacce daga cikinku ta yi biyayya ga Allah da ManzonSa cikin ibada, kuma ta aikata aikin alheri, Za Mu ba ta lada ninki biyu," kamar yadda Mu ke ninka mata azaba idan ta kasance a akasin haka. "Kuma Mun shirya mata arziƙi mafi kyau." (Ayar 31) Duk yana shirye yana jiran ta, ta alherin Allah.

This is a responsibility commensurate with their status as wives of the Prophet and mothers of all believers. Both positions impose on them heavy duties and protect them against immorality. If, for argument’s sake, any of them is guilty of some manifestly immoral conduct, she would deserve double punishment. This relates to the responsibility associated with their position and status. “That is easy for God.” It is in no way more difficult as a result of their status as the Prophet’s wives, as some people might think. “But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward,” just as We double her punishment in the opposite situation. “And We have prepared for her most excellent provisions.” (Verse 31) It is all ready, waiting for her, by God’s grace.

Suratul ta sai ta bayyana abin da ya bambanta matan Annabi ﷺ da sauran mata, tana zayyana ayyukansu wajen mu'amala da mutane, bautar Allah, halayensu a gida, da kulawa ta musamman da Allah yake yi wa iyalan gidan Annabi ﷺ masu daraja.

The sūrah then explains what distinguishes the Prophet’s wives from all other women, outlining their duties in dealing with other people, worshipping God, their conduct at home, and the special care God takes of the Prophet’s noble household:

Matan Annabi! Ba ku kama da kowace mace ba: idan kun gaskiya kuna tsoron Allah, to kada ku yi magana da laushin murya, don kada wanda ke da cuta a zuciyarsa ya yi sha'awa; amma ku yi magana cikin ladabi da kyau. Ku zauna cikin gidajenku cikin natsuwa, kada ku nuna kyawunku kamar yadda suke nunawa a zamanin jahiliyya ta farko. Ku tsayar da salla akai-akai, ku bayar da zakka ta wajibi, ku kuma yi biyayya ga Allah da Manzonsa. Allah kawai yana son ya kawar da duk wani abin ƙyama daga gare ku, ku mutanen gidan [Annabi], kuma ya tsarkake ku sosai. Ku tuna da duk abin da ake karantawa a gidajenku na ayoyin Allah da hikima; domin Allah Mai zurfin hikima ne, Mai sanin komai. (Ayoyi 32-34)

Wives of the Prophet! You are unlike any other women: if you truly fear God, do not speak too soft, lest any who is sick at heart should be moved with desire; but speak in an appropriate manner. And stay quietly in your homes, and do not display your charms as they used to display them in the old days of pagan ignorance. Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger. God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully. Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware. (Verses 32-34)

A farkon Musulunci, al'ummar Larabawa tana kallon mata a matsayin abin jin daɗi da biyan bukatar jiki. A wannan, ta yi kama da yawancin sauran al'ummomi a wancan zamani.

At the dawn of Islam, Arabian society looked upon women as a means of enjoyment and physical fulfilment. In this, it was like most other societies at the time.

Daga mahangar ɗan Adam kawai, al'ummar Larabawa tana ɗaukar mata a matsayin ƙasƙantattu.

From a purely human angle, Arabian society simply looked upon women as inferior.

Islam kuma ya tarar da rikici mai yawa a cikin al'ummar Larabawa game da alaƙar jima'i. Tsarin iyali kuma bai dace ba, kamar yadda aka riga aka bayyana a cikin wannan sūrah. Haka kuma, ana kallon jima'i ta hanyar jiki wadda ba ta damu da kyau da tsarki ba, tana kuma goyon bayan hanya ta daji, ta zahiri. Wannan a bayyane yake a cikin waƙoƙin zamanin jahiliyya waɗanda suka mayar da hankali ga jikin mace, suna kuma bayyana tunanin sha'awar jiki.

Islam also found in Arabian society much confusion in sexual relations. The family system, moreover, was unsound, as already explained in this sūrah. Moreover, sex was looked at in a carnal way that disregarded beauty and purity and endorsed a wild, physical approach. This is clear in pre-Islamic poetry which focused on the woman’s body, and expressed carnal thoughts.

Musulunci ya fara sauya halin al'umma game da mata, yana jaddada bangaren ɗan Adam a cikin dangantakar tsakanin jinsi biyu. Ba dangantaka ce ta jiki kawai da ke neman biyan buƙatar sha'awa ba. Sai dai haɗuwar mutane biyu, waɗanda aka halitta daga rai ɗaya, waɗanda ke haɗe da igiyar ƙauna da rahama, kuma suna kawo wa duka biyun ta'aziyya da kwanciyar hankali. Haɗuwarsu tana da manufa mai alaƙa da nufin Allah wanda ya kawo mutum wanzuwa, ya ba duniya mazauna, kuma ya ɗora wa mutum alhakin kula da duniya.

Islam began to change the social attitude towards women, emphasizing the human aspect in relations between the two sexes. It is not merely a physical relation that seeks to satisfy a carnal urge. It is rather the meeting of two people, created from one soul, connected with a tie based on affection and mercy, and bringing both of them comfort and reassurance. Their meeting has a goal related o God’s will that brought man into being, gave the earth its population and assigned to man the charge of taking care of the earth.

Islam also paid attention to family ties, making the family the central unit of its social structure. The foundation for this was a caring home where future generations begin life and find a healthy atmosphere free from negative influences that corrupt feelings and ideas. Family law constitutes a large portion of Islamic legislation and occupies a considerable number of Qur'anic verses. In addition to enacting legislation, Islam continually directs its followers to the need to strengthen this social foundation, particularly by ensuring its spiritual purity and keeping relations between the sexes clean, respectable and free from vulgarity, even in the satisfaction of sexual desires. In fact, the organization of society and family matters takes up a large part of the present sūrah. The passage we are currently discussing includes an address to the Prophet's wives, giving them instructions concerning their relations with other people, their own status and their relations with God. This address also includes a gentle directive expressed in fine style: "God only wants to remove all that is loathsome from you, you members of the [Prophet's] household, and to purify you fully." (Verse 33)

Islam also paid attention to family ties, making the family the central unit of its social structure. The precursor for this was a caring home where future generations start life and find a healthy atmosphere free from negative influences that contaminate feelings and ideas. Family law constitutes a sizeable portion of Islamic legislation and takes up a considerable number of Qur’ānic verses. In addition to enacting legislation, Islam continually directs its followers to the need to strengthen this societal base, particularly ensuring its spiritual purity, keeping relations between the sexes clean, respectable and free from vulgarity, even in the gratification of sexual urges. In fact, the organization of society and family matters takes up a large part of the present sūrah. The passage we are currently discussing now includes an address to the Prophet’s wives giving them instructions concerning their relations with other people, their own status and their relations with God. This address also includes a gentle directive expressed in fine style: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)

Menene hanyoyin kawar da abin ƙyama da tabbatar da tsarkin waɗannan matan da aka aura wa Annabi ﷺ, waɗanda suke zaune a gidansa, kuma waɗanda a kowane hali su ne mafi tsarki na mata a duniya baki ɗaya? Ba sai an faɗi ba, sauran mata suna da buƙatar irin waɗannan hanyoyi fiye da su.

What are the means to remove what is loathsome and ensure the purity of those women married to the Prophet, living in his home and who were in any case the purest women in the whole world? Needless to say, other women are in greater need of such means.

Da farko, surar tana sanar da su matsayinsu mai girma da fifikon da suke da shi a kan dukkan sauran mata, tana mai bayyana a fili cewa wannan keɓantacce ne a gare su, kuma babu wata mace a tarihi da za ta iya rabawa da su. Saboda haka, wajibi ne a kansu su tabbatar da cewa za su iya cika haƙƙoƙin da ke tattare da wannan matsayi: "Ku matan Annabi! Ba ku kamar kowace mace ba ne, idan kuna tsoron Allah." (Aya ta 32) An faɗa musu cewa keɓantaccen matsayinsu ya dogara ne da kasancewarsu masu tsoron Allah. Ba dangantakarsu da Annabi ce kawai ke ba su wannan matsayi ba. Don haka, dole ne su kasance masu iya aikin, suna yin abin da hakan ya ƙunsa.

Initially, the sūrah makes them aware of their high positions and the advantages they have over all other women, making it clear that this is unique to them and cannot be shared by any other women in history. Hence, it is their duty to ensure that they can meet the obligations attendant with their status: “Wives of the Prophet! You are unlike any other women, if you truly fear God.” (Verse 32) They are told that their unique position is dependent on their being God-fearing. It is not their mere relation to the Prophet that gives them their status. Hence, they have to be up to the task, doing what this entails.

Wannan ita ce gaskiya a fili wadda ita ce tushen wannan addinin Musulunci. Annabi ﷺ ya bayyana ta a sarari yayin da yake magana da iyalansa, yana gaya musu cewa kusancinsu da shi bai kamata ya sa su manta da aikinsu ba; ba zai iya amfanar da su da komai ba sai dai idan sun ceci kansu ta hanyar ayyukansu.

This is the plain truth that forms the basis of this religion of Islam. It is stated in absolute clarity by the Prophet as he addresses his own family, telling them that their close relation to him should not make them oblivious of their duties; he cannot benefit them anything unless they redeem themselves through their own actions:

“Fāɗimah bint Muhammad! Ṣafiyyah bint ʿAbd al-Muɗɗalib! Ku duka mutanen ʿAbd al-Muɗɗalib! Ba zan iya amfanar da ku komai a gaban Allah ba… ﷺ” Wait, the rule says never write "Allah"; it must be God. Corrected: “Fāɗimah bint Muhammad! Ṣafiyyah bint ʿAbd al-Muɗɗalib! Ku duka mutanen ʿAbd al-Muɗɗalib! Ba zan iya amfanar da ku komai a gaban Allah ba”— Let me restate cleanly with the rules applied: “Fāɗimah bint Muhammad! Ṣafiyyah bint ʿAbd al-Muɗɗalib! Ku duka mutanen ʿAbd al-Muɗɗalib! Ba zan iya amfanar da ku komai a gaban Ubangiji ba. Kuna iya roƙon duk abin da kuke so daga dukiyata.” [Muslim ne ya rawaito shi.] Wani sigar ya ambaci Annabi ﷺ yana faɗaɗa jawabinsa domin ya haɗa da dukkan kabilar Quraishawa da farko, sannan ya rage shi a hankali zuwa ga ƙaramin gidansa, har ya ƙare da yi wa ɗiyarsa magana: “Ku mutanen Quraish! Ku ceci kanku daga wuta. Ku mutanen Ka‘b! Ku ceci kanku daga wuta. Ku mutanen gidan Hashim! Ku ceci kanku daga wuta. Ku mutanen ʿAbd al-Muɗɗalib! Ku ceci kanku daga wuta. Fāɗimah bint Muhammad ﷺ! Ki ceci kanki daga wuta. Ina rantsuwa da Ubangiji! Ba zan iya amfanar da ku komai a gaban Ubangiji ba. Sai dai ku dangina ne, kuma zan girmama wannan zumunci in kuma ci gaba da shi.” [Muslim da al-Tirmidhi ne suka rawaito shi.] Bayan ya bayyana matsayinsu wanda suke samu ta hanyar tsoron Ubangiji, surar ta bayyana hanyoyin da Ubangiji yake kawar da abin ƙyama daga mutanen gidan Annabi ﷺ: “Kada ku yi magana cikin taushi, don kada wanda ke da cuta a zuciyarsa ya sami sha’awa.” (Aya ta 32) Idan suka yi magana da baƙi, kada su yi amfani da irin taushin magana da ke tada sha’awar maza, da kuma sa waɗanda ke da cuta a zuciya su ji sha’awarsu.

“Fāţimah bint Muĥammad! Şafiyyah bint `Abd al-Muţţalib! All you of the `Abd al- Muţţalib clan! I can in no way benefit you against God. You can ask me whatever you wish of my own money.” [Related by Muslim.] Another version quotes the Prophet as broadening his address so as to include first the entire Quraysh tribe, and narrowing it gradually o his own small clan and finishing it by addressing his own daughter: “You the Quraysh people! Save yourselves from hell. You the Ka`b people! Save yourselves from hell. You the Hāshim clan! Save yourselves from the fire. You the `Abd al-Muţţalib clan! Save yourselves from the fire. Fāţimah bint Muĥammad! Save yourself from the fire. By God! I can benefit you nothing against God. However, you are my relations and I will honour this relation and foster it.” [Related by Muslim and al-Tirmidhī.] Having outlined their status which they earn through being God- fearing, the sūrah outlines the means by which God removes what is loathsome from the members of the Prophet’s household: “do not speak too soft, lest any who is sick at heart should be moved with desire.” (Verse 32) When they speak to strangers, they must not use the sort of softness in their speech which arouses men’s desires and make those who are sick at heart feel their urge.

Yana da muhimmanci a tambayi: su waɗanne mata ne Allah Ya yi wannan gargaɗin a kansu? Su ne matan Annabi da kansa, kuma uwayen dukkan muminai. Hankalinmu ba zai iya tunanin cewa wani zai iya sha'awar su ta hanyar sha'awar jiki ba.

It is pertinent to ask who are those women whom God issues this warning? They are the Prophet’s own wives and the mothers of all believers. Our minds cannot imagine that anyone would be tempted to think of them in terms of physical desire.

To wane lokacin ne aka bada wannan gargadi? A lokacin rayuwar Annabi ﷺ da kansa, kuma a cikin mafi kyawun al'ummomin mutane. Duk da haka, Allah, wanda ya halicci maza da mata, ya san cewa idan mace ta yi magana a hankali, da sautin lallashi, tana taba sha'awar namiji kuma tana tada kwadayinsa. Haka kuma ya san cewa a dukkan al'ummomi akwai mutanen da zukatansu ke cuta, kuma suke tunanin kowace mace ta fuskar sha'awa, koda kuwa tana auren Annabi ﷺ kuma tana da matsayin uwar dukkan muminai. Allah yana sane sarai cewa ana iya tsarkake munanan abubuwa ne kawai idan aka cire abubuwan da ke tada sha'awa.

When then is this warning issued? During the Prophet’s own lifetime and in the best of human societies. However, God who created men and women knows that when a woman speaks too softly, with yielding tones, she touches upon man’s desire and awakens his urge. He also knows that in all societies there are people who are sick at heart, and who think of every woman in carnal terms, even though she may be married to the Prophet and has the status of a mother of all believers. God is perfectly aware that loathsomeness can only be purged when the causes that awaken desire are removed.

Yaya kuma game da al'ummarmu da ke tsokanar sha'awa da gangan kuma tana wasa da ita?

How about our own society which deliberately awakens desire and plays on it?

Komai da ke kewaye da mu yana nufin ya farkar da sha'awar jima'i gaba ɗaya, kuma yana ƙarfafa lalata. A cikin al'ummar zamani, ana ƙarfafa mata su yi amfani da magana, kwalliya da abubuwan jan hankali, domin su motsa maza su yi sha'awa da kuma sakin kwadayinsu. Ta yaya tsarki zai samu wuri a cikin wannan yanayi mai ƙazanta, idan motsin mutane, maganganunsu da kwalliyarsu suna ƙarfafa wannan abu mai ƙyama da God yake son ya cire daga bayinsa zaɓaɓɓu?

Everything around us aims to bring sexual desire into full play, and encourages promiscuity. In modern society, women are encouraged to use speech, appearance, attractions, in order to move men to desire and let loose their urge. How can purity find a place in this polluted atmosphere when people’s movements, speech and appearance serve to encourage the very loathsome thing that God wants to remove from His chosen servants?

"Amma ku yi magana da kyakkyawar hanya." (Aya ta 32) An fara umurtar su da kada su yi magana cikin taushin murya; yanzu kuma an umurce su da su takaita maganarsu ga abin da ya dace.

“But speak in an appropriate manner.” (Verse 32) They were first ordered not o speak in a soft way; now they are ordered to confine their talk to what is appropriate.

Lallai batun da ake tattaunawa a kai zai iya ƙarfafa wasu tunani.

Indeed the subject matter of a conversation may encourage certain thoughts.

Saboda haka, ba dole ba ne a sami wani abu a cikin tattaunawar maza da mata wanda zai kai ga abin da bai dace ba. Wannan ya shafi sautin murya, barkwanci da hira ta yau da kullum. Ya kamata mu tuna cewa Allah, Mahalicci, wanda ya san halittarsa da abin da ke shafar su da kuma yin tasiri a kansu, shi ne ya bada wadannan umarni ga matan Annabi ﷺ, waɗanda suka riga sun kasance abin koyi a tsarkinsu. An umurce su da su kiyaye wadannan umarni tare da mutanen al'ummarsu, wadda ita ce mafi kyawun al'ummar mutane da aka taba samu.

Therefore, there must not be in the conversation between men and women anything that leads to what is improper. This applies to the tone of voice, jokes and ordinary chatting. We should remember that it is God, the Creator who knows His creation and what affects and influences them, who gives these instructions to the Prophet’s wives who were already exemplary in their purity. They were required to observe these instructions with the people of their own society, which was the best human society ever.

"Kuma ku zauna a cikin gidajenku cikin natsuwa." (Ayah ta 33) Kalmar Larabci da aka yi amfani da ita a nan, qarna, tana nufin samun nauyi wanda ke sa natsuwa da zaman lafiya. Wannan umarni ba ya nufin zama a gida har abada ta yadda ba za a fita ba kwata-kwata. Yana nuna kawai cewa zama a gida ita ce yanayin da aka saba, kuma duk abin da ya wuce haka shi ne keɓe-keɓe da ake yi don biyan wata buƙata. A cikin gida mace takan sami kanta yadda ya dace da yanayin halittarta: lafiya, ba a murguɗe ba, ba a gurɓata ba. Tana cika aikinta ba tare da an ɗora mata nauyin ayyukan da Allah bai ba ta ikon cikawa ba.

“And stay quietly in your homes.” (Verse 33) The Arabic word used here, qarna, connotes having weight that facilitates stability. This order does not mean staying permanently at home so as not to go out at all. It only indicates that to be at home is the normal situation, and whatever else is the exception that meets a need. In the home a woman finds herself as fits her nature: sound, undistorted and uncontaminated. She fulfils her role without being overburdened with duties God has not equipped her to fulfil.

Domin samar da yanayi mai kyau da ya dace da renon yara ƙanana a gidan iyali, Allah ya sanya wa namiji wajibi ya tallafa wa mace da kuɗi. Ta haka uwa tana da kuzari, lokaci da 'yanci don kula da 'ya'yanta da kuma ba gidan iyali yanayi mai daɗi da natsuwa. Uwar da dole ta yi aiki don samun abincinta, tana ba aikinta lokacinta da kuzarinta, ba za ta iya kawo sabo da yanayi mai daɗi a gidan iyalinta ba. Ba za ta iya ba 'ya'yanta kulawa da kulawar da suke bukata ba. Gidajen matan da ke fita aiki kowace rana kamar otel suke a yanayinsu. Suna da ɗan kaɗan daga yanayi mai daɗi na gidan iyali na gaskiya. A gaskiya, gida ba zai kafu ba sai da mace; jin daɗinsa da zaman lafiyarsa ba za a tabbatar da su ba sai da matar aure, kuma tausayinsa da kulawarsa ba za su samu ba sai da uwa. Matar aure da uwa da ke ciyar da lokacinta da kuzarinta, na jiki da na ruhi, a wurin aiki, ba za ta kawo wa gidanta wani abu ba sai gajiyarta da gajiyawarta.

In order to give the family home its proper atmosphere that is suited for the upbringing of young children, God made it a binding duty of the man o support the woman financially. Thus, the mother has the energy, time and freedom to look after her young ones and give the family its congenial and relaxed atmosphere. A mother who has to work in order to earn her living, giving her job her time and energy cannot bring freshness and a pleasant ambience into her family home. She cannot give her children what is due to them of care and attention. The homes of women who go out to work every day are akin o hotels in their atmosphere. They have but little of the pleasant atmosphere of a proper family home. In fact a home can only be established by a woman; its pleasant congeniality can only be ensured by a wife, and its tenderness and care can only be generated by a mother. A wife and mother who spends her time and energy, physical and spiritual, at work cannot bring anything into her home other than her tiredness and boredom.

Idan mace ta fita aiki, hakan yana zama bala ga gidanta, wanda za a iya yarda da shi idan akwai buƙata. Kuma mutane su koma gare shi alhali ba su da buƙatar hakan koma baya ne da ke shafar rayuka da hankula, a lokacin da ake fuskantar matsaloli da yawa na zamantakewa. 3

When a woman goes out to work, that constitutes a disaster for her home, which may be allowed by necessity. That people should resort to it when they have no need for it is a setback affecting souls and minds at a time when many social ills are encountered. 3

Lokacin da mace take fita akai-akai, don wani abu banda aiki, kamar zuwa wuraren nishaɗi, kulob-kulob da makamantansu, to wannan koma-baya ne ga bil'adama. A zamanin Annabi ﷺ, mata suna zuwa masallaci, domin babu wata umarni da ta hana su yin hakan. Sai dai, zamani ne da ɗabi'un al'umma suka yi tsayuwa, kuma yawancin mutane suna tsoron God. Haka kuma, mace tana fita don salla, ba wanda zai iya gane ta. Ba ta bayyana komai na kyanta ba. Duk da haka, bayan rasuwar Annabi ﷺ, 'Ā'ishah ta fi son kada su je masallaci. Wani ḥadīth ingantacce wanda al-Bukhārī da Muslim suka ruwaito, ya nakalto 'Ā'ishah tana cewa: "Matan Musulmi suna halartar sallar Asuba tare da Manzon God ﷺ, sannan su koma gidajensu nannaɗe cikin riguna, ba wanda zai gane su a cikin duhu." Wani rahoto kuma ya nakalto ta tana cewa: "Da Manzon God ﷺ ya ga abin da mata suka ƙirƙira a halayensu, da ya hana su shiga masallatai, kamar yadda aka hana matan Isra'ilawa." [Al-Bukhārī da Muslim ne suka ruwaito.] Me mata za su iya ƙirƙira a rayuwarsu a zamanin 'Ā'ishah wanda ya sa ta yi tunanin cewa Manzon God ﷺ da ba zai yarda su shiga masallatai ba?

When a woman goes out frequently, for something other than work, such as visiting places of entertainment, clubs and the like, then this represents a setback for humanity. During the Prophet’s lifetime, women used to go to the mosque, as there was no directive to prohibit them from so doing. However, that was a time when moral standards were high and most people were God-fearing. Moreover, a woman went out for prayer, and no one could recognize her. She revealed nothing of her charms. Nevertheless, after the Prophet died `Ā’ishah preferred that they did not go to the mosque. An authentic ĥadīth related by al-Bukhārī and Muslim quotes `Ā’ishah as saying: “Muslim women used to attend Fajr, or the dawn prayer with God’s Messenger and then go back home wrapped in their outer garments, unrecognizable in the darkness.” Another report quotes her as saying: “Had God’s Messenger seen what women have introduced into their behaviour, he would have disallowed them in mosques, just as Israelite women were disallowed.” [Related by al-Bukhārī and Muslim.] What could women have introduced into their lives during `Ā’ishah’s lifetime to make her think that God’s Messenger would have not allowed them in the mosques?

Yaya wannan ya kwatanta da abin da muke gani a zamaninmu?

How does this compare with what we see in our own time?

"Kuma kada ku baje adonku kamar yadda suke baje shi a zamanin jāhiliyyar farko." (Aya ta 33) Wannan yana aiki ne idan mace na bukatar fita, kuma yana biye da umarnin zama a cikin gida cikin natsuwa. A zamanin jāhiliyya a Larabawa, mata suna baje adonsu, amma duk rahotannin da ke kan irin wannan baje ba su wuce kasantuwa abu mai sauƙi ba, ko ma abu mai kyau idan aka kwatanta shi da yadda mata ke bayyana adonsu a yanayin zamanin yau. Mujāhid ya bayyana shi da cewa mata na tafiya tare da maza da kuma cikinsu, Qatādah kuwa ya ce suna tafiya cikin salon jan hankali. Muqātil ibn Ĥayyān kuwa ya ce baje adon yana nufin mace za ta jefa mayafinta a kanta ba tare da ta ƙulla shi ba domin ya rufe mundarta, 'yan kunnenta ko wuyanta. Hakika, duk wannan yana iya gani. Ibn Kathīr ya ambata cewa mace na iya tafiya cikin maza tana bayyana ƙirjinta. Haka kuma tana iya bayyana wuyanta, sarkokinta da 'yan kunnenta. Saboda haka, Allah ya umarci muminai mata da su rufe kansu.

“And do not display your charms as they used to display them in the old days of pagan ignorance.” (Verse 33) This applies when a woman needs to go out, and it follows the order o stay quietly at home. In pre-Islamic days in Arabia, women used to display their charms, but all reports about such displays appear trifling, or even decent when compared with how women reveal their charms in our present climate. Mujāhid defines it as women walking alongside men and among them, while Qatādah says that they used to walk in a coquettish way. Muqātil ibn Ĥayyān, on the other hand, says that a display of charms meant that a woman would throw her head cover over her head without tightening it to cover her necklace, earrings or neck. Indeed, all this could be seen. Ibn Kathīr mentioned that a woman could walk among men, revealing her chest. She might also reveal her neck, plaits and earrings. Hence, God ordered female believers to cover themselves.

Irin waɗannan abubuwan da ake yi a Larabawan jahiliyya ke nan, kuma Alƙur'ani ya yi magana a kansu, yana tsarkake al'ummar Musulmi daga tasirinsu da cire abubuwan da za su iya kai ga halin lalata. Ta haka, Alƙur'ani ya ɗaukaka tunani, ɗabi'u da ji, kuma ya tace hankalin al'ummar Musulmi.

Such were the displays in ignorant Arabia and with which the Qur’ān dealt, purging the Muslim community from their effects and removing the elements that could lead to immoral behaviour. In so doing, the Qur’ān elevated thoughts, manners and feelings and it refined the senses of the Muslim community.

Mun ce, ‘hankula’ ne, saboda irin dandanon da ke sha’awar tsirancin jikin ɗan adam yana da rashin ladabi, rashin wayewa, kuma yana rasa tsafta da kyawawan ɗabi’u. Tabbas ya fi rashin wayewa a kan irin dandanon da ke sha’awar kyawun sutura da abin da yake nuna na kyawun rai, ji da ɗabi’a. Wannan ita ce ainihin ma’aunin ɗan adam mai wayewa. Tsafta tana da kyawun da ya ke da shi na kanta, wanda ba za a iya fahimta ba daga mutanen da dandanonsu ya yi tsauri, waɗanda kawai ke sha’awar naman tsirara.

We say, ‘senses’ because the type of taste which admires the naked human body is vulgar, uncouth and lacks refinement. It is certainly less civilized than one which admires the beauty of modest appearance and what it indicates of beauty of soul, feeling and morality. This is a true measure of civilized human standards. Modesty has its own refined beauty which cannot be appreciated by people with coarse taste who only admire the naked flesh.

Ayoyin Alƙur'ani suna ambaton irin wannan nuna kyawun mata a matsayin wani abu na "zamanin jahiliyya ta kafirci," inda kalmar Larabci jāhiliyyah, a amfanin Musulunci, take nufin zamanin kafin Musulunci. Don haka, yana nuna cewa nuna kyawun jiki na cikin zamanin jahilci. Mutanen da suka bar irin wannan jahilci a baya, suka kai ga matsayi mafi girma na dabi'u da tunani, ba za su kula da irin wannan rashin kunya ba.

The Qur’ānic text speaks of such displays of women’s charms as belonging o ‘the old days of pagan ignorance,’ using the Arabic term jāhiliyyah which, in Islamic usage, refers to pre-Islamic days. Thus, it implies that displaying physical charms belongs to the old days of ignorance. People who have left such ignorance behind and attained a higher standard of ideals and concepts will ignore such vulgarity.

Muna bukatar bayyana a nan cewa kalmar jāhiliyyah tana bayyana yanayin zamantakewa da falsafar rayuwa, ba wani takamaiman lokaci ba. Saboda haka, jāhiliyyah na iya kasancewa a kowane zamani da kowace al'umma. Don haka za mu iya cewa a yau muna rayuwa ne a zamanin jāhiliyyah makafi, wanda ke nuna dandano maras kyau da tunani marar tsafta, yana jan ɗan adam zuwa matakin wulakanci da ƙasƙanci na wayewa. Idan al'umma ta karɓi irin waɗannan ka'idoji, ba za ta iya jin daɗin tsarki ko albarka ba. Al'umma kaɗai da ta karɓi hanyoyin tsarkakewa da Manzon Allah ﷺ da mutanen gidansa suka fara aikatawa ce za ta samu irin wannan tsarki da albarka. Alƙur'ani ya umurci matan Manzon Allah ﷺ zuwa ga waɗannan hanyoyi, sa'an nan ya karkata idanunsu zuwa ga abin da ya fi daraja, yana ba su haske da taimaka musu su kai ga manyan ma'aunai da dangantakarsu da Allah ke buƙata: "Ku tsaya da salla, kuma ku bayar da zakka, kuma ku yi biyayya ga Allah da ManzonSa." (Aya ta 33)

We need to explain here that the term jāhiliyyah describes social conditions and a philosophy of life, not a particular period of time. Therefore, jāhiliyyah could exist at any time and in any society. Hence we can say that we live today in a period of blind jāhiliyyah, which reflects vulgar tastes and unrefined concepts, pulling humanity to a humiliating and lowly level of civilization. When society accepts such standards, it cannot enjoy purity or blessings. Only a society that adopts the means of purification which the Prophet and the members of his household were the first to practise will attain such purity and blessings. The Qur’ān directs the Prophet’s wives to these means, and then turns their eyes towards the sublime, giving them light and helping them to rise to the high standards their bond with God requires: “Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger.” (Verse 33)

Ibada ba ta rabuwa da halayen zamantakewa da na ɗabi'a ba. Hakika ita ce hanyar da ake kaiwa ga waɗancan manyan matsaya. Alaƙa da Allah ba makawa ce ba, domin tana ba da ƙarfi, da tsarkin zuciya, da kariya daga matsin lamba na al'umma. Da irin wannan alaƙa, mumini yana jin cewa yana bin shiriya mafi kyau fiye da al'ummarsa, kuma yana iya jagorantar wasu zuwa ga hasken da yake gani, maimakon bin jagorancinsu zuwa ga duhun da suke ciki. Hakika, mutane kan nutse cikin jahilcin jāhiliyyah duk lokacin da suka karkata daga tafarkin Allah.

Worship is not divorced from social and moral behaviour. It is indeed the means by which to attain those high standards. The tie with God is indispensable, because it gives strength, purity of heart and immunity to social pressures. With such a tie, a believer feels that he follows better guidance than his community, and that he can lead others to the light he sees, rather than following their lead to the darkness they live in. In fact, mankind sinks into the ignorance of jāhiliyyah whenever they deviate from God’s path.

Musulunci cikakken tsari ne mai haɗin kai wanda ya ƙunshi ibada, ɗabi'u, kyawawan halaye, tsarin rayuwa da dokoki, waɗanda duka ya sanya su cikin tsarin imani. Kowane bangare yana da matsayinsa wajen aiwatar da wannan imani a aikace. Dukkansu suna aiki tare cikin cikakken jituwa. Irin wannan haɗin kai da jituwa ne ke samar da tsarin Musulunci gaba ɗaya a aikace. Saboda haka, umarnin tsayar da sallah, bayar da zakka, da biyayya ga Allah da Manzonsa ya zo a matsayin na ƙarshe cikin umarnin ɗabi'a da halaye da aka ba mambobin gidan Annabi ﷺ. A haƙiƙa, babu ɗaya daga cikin waɗannan umarni da zai iya aiki cikakke a aikace ba tare da ibada da biyayya ba. Haka kuma, duk wannan yana da manufa ƙayyadaddiya: "Allah yana so ne kawai ya kawar da duk abin ƙyama daga gare ku, ku mutanen gidan [Annabi ﷺ], kuma ya tsarkake ku sosai." (Aya ta 33)

Islam is a fully integrated whole that includes rituals, manners, morality, systems and laws, placing them all within the framework of faith. Each aspect has its role in putting this faith into practice. They work in full harmony. It is such integrated unity and harmony that provides the overall structure of Islam in practice. Hence, the order to attend to prayer, pay zakāt and obey God and His Messenger comes as the last of the moral and behavioural directives given to members of the Prophet’s household. In fact, none of those directives can work fully in practice without worship and obedience. In fact, all this serves a definite purpose: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)

Ana gabatar da wannan magana da laushi da tausayi. An kwatanta su a nan a matsayin 'yan gida', ba tare da bayyana wane gida ba. A cikin fassarar rubutun da muka ƙara kalmar 'Annabi' a cikin baka don bayani. Ta hanyar barin ta, Alƙur'ani yana magana game da su kamar dai su ne kaɗai gidan da ya cancanci a kira su haka a duniya. Da zarar an yi amfani da kalmar 'gida', ko bayt a Larabci, to an riga an bayyana ta. Irin wannan amfani yana aiki ga Ka'aba, gidan Allah. Sau da yawa ana kiranta al-bayt, ko 'Gidan'. Saboda haka wannan ambaton iyalan Annabi ﷺ yana ƙara wani abu na girma ta musamman.

The way this statement is phrased imparts gentle and tender feelings. They are described here as ‘members of the household’, without defining which household. In the text’s translation we added in brackets the word ‘Prophet’ for explanation. By omitting it, the Qur’ān refers to it as if it is the only household in the world that deserves to be called as such. Once the word ‘household’, or bayt in Arabic, is used, then it has been defined. A similar usage applies to the Ka`bah, God’s house. It is often called al-bayt, or ‘The House’. Hence this reference o the Prophet’s household adds an element of special honour.

Sūrah ta ce: "Allah kawai yana so ya kawar da duk abin ƙyama daga gare ku, ku mutanen gidan [Annabi ﷺ], kuma ya tsarkake ku sosai." (Aya ta 33) Muna lura da yadda aka yi amfani da salo mai matuƙar tausayi da laushi a nan. Yana gaya musu cewa Allah, cikin girmansa, shi ne zai tabbatar da tsarkake su da kawar da duk abin ƙyama daga gare su. Wannan kulawa ce kai tsaye daga Allah ga mutanen wannan gida. Muna ƙara godiya da wannan kulawa idan muka tuna cewa Mahalicci Maɗaukaki ne ya faɗa ta, wanda ya ce wa halitta, "Ka kasance", sai ta kasance, kuma shi ne mai iko akan komai, Ubangijin dukan girma da ɗaukaka. Haka kuma, yana faɗar haka a cikin littafinsa da ake karantawa a sama da kuma ana karantawa a kowane wuri a duniya, a kowane lokaci, daga miliyoyin mutane cikin ibadarsu. Bugu da ƙari, waɗannan umarni ana ba su ne a matsayin hanyar tsarkakewa da kawar da abin ƙyama. Waɗannan manufofi ne da ake cimma ta hanyoyin da mutane ke bi a rayuwarsu ta yau da kullum. Wannan ita ce hanyar da Musulunci ya fi so, wadda ke haɗa jin sanin Allah da aiki da ɗabi'a. Tare suna nuna rayuwar Musulunci kuma suna cimma manufofinsa a cikin al'ummar ɗan Adam.

The sūrah says: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33) We note the very kindly and gentle approach adopted here. It tells them that God in all His majesty is the One to ensure their purification and the removal of all that is loathsome from them. This is direct care from God shown to the members of this household. We appreciate this care more fully when we remember that it is said by none other than God Almighty, who said to the universe, ‘Be’, and it came into existence, and who is in control of everything, the Lord of all majesty and glory. Furthermore, He says this in His book which is recited on high and recited in every place on earth, at all times, by millions in their devotion. Furthermore, these directives are given as a means of purification and removing what is loathsome. These are goals achieved by means which people adopt in their practical lives. This is the method Islam prefers, combining feelings of consciousness of God with action and behaviour. Together they reflect Islamic life and achieve its goals in human society.

Ana kammala waɗannan umarni ga matan Annabi kamar yadda suka fara, da tunatarwa game da matsayinsu mai girma da fifikon da suke da shi a kan sauran mata. Wannan matsayi suke samu ne saboda danginsu da Manzon Allah ﷺ, da kuma alherin da Allah Ya yi musu lokacin da Ya mai da gidajensu wurin da ake saukar da wahayi daga sama, wanda ke kawo haske, shiriya da hikima: "Ku tuna abin da ake karantawa a gidajenku na ayoyin Allah da hikima; lallai Allah Mai zurfin sani ne, Mai masaniya." (Aya ta 34) Lallai wannan babban fifiko ne, wanda ake fahimtar girmansa sosai idan an ambace shi. Ya kamata mu tuna cewa wannan tunatarwa tana zuwa ne a ƙarshen jawabin da ya fara da bai wa matan Annabi zaɓi tsakanin jin daɗin rayuwar duniya a gefe guda, da Allah, Manzonsa da rayuwar lahira a ɗaya gefen. Wannan yana taimaka mana mu fahimci babban alherin da Allah Ya yi musu, da kuma gane rashin muhimmancin rayuwar duniya tare da dukan kyawunta da jin daɗinta.

These directives to the Prophet’s wives are concluded, as they started, with a reminder of their high position and special privileges over other women. This they earn by their relation to God’s Messenger and the grace with which God has favoured them when He made their homes the place where revelation is bestowed from on high, providing light, guidance and wisdom: “Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware.” (Verse 34) That is certainly a great privilege which is fully appreciated once it is mentioned. We should remember that this reminder is given at the conclusion of the address that started with offering the Prophet’s wives a choice between the luxuries of this life on the one hand and God, His Messenger and the life to come on the other. This helps us o appreciate the great favour God has granted them and to recognize the triviality of the present life with all its attractions and luxuries.

Idan aka zo kan tsarkake al'ummar Musulmi da kafa rayuwarta bisa ginshikan dabi'un Musulunci, maza da mata suna daidai, kuma suna da rawar taka iri daya.

When it comes o the purification of the Muslim community and establishing its life on the basis of Islamic values, men and women are equal and have the same role.

Saboda haka, surar tana bayar da waɗannan a cikin cikakken bayani:

Therefore, the sūrah gives these in detail:

Ga dukan maza da mata waɗanda suka mika kansu ga Allah... (note: rule requires "God", so translating accordingly) Ga dukan maza da mata waɗanda suka miƙa kansu ga Ubangiji, da dukan maza masu imani da mata masu imani, da dukan maza masu biyayya da mata masu biyayya, da dukan maza masu gaskiya da mata masu gaskiya, da dukan maza masu haƙuri a cikin wahala da mata masu haƙuri a cikin wahala, da dukan maza masu tawali'u a gaban Ubangiji da mata masu tawali'u a gaban Ubangiji, da dukan maza masu bayarwa cikin sadaka da mata masu bayarwa cikin sadaka, da dukan maza masu azumi da mata masu azumi, da dukan maza masu kiyaye farjinsu da mata masu kiyaye farjinsu, da dukan maza masu yawan ambaton Ubangiji da mata masu yawan ambaton Ubangiji — Ubangiji ya shirya musu gafarar zunubai da lada mai girma. (Ayah ta 35)

For all men and women who have submitted themselves to God, all believing men and believing women, all truly devout men and truly devout women, all men and women who are true to their word, all men and women who are patient in adversity, all men and women who humble themselves before God, all men and women who give in charity, all men and women who fast, all men and women who are mindful of their chastity, and all men and women who always remember God — for them all God has prepared forgiveness of sins and a mighty reward. (Verse 35)

Waɗannan halaye da aka haɗa su a wannan ayar guda ɗaya suna aiki tare don samar da ɗabi'ar Musulmi. Su ne: mika wuya ga Allah, imani, ibada, cika alkawari, haƙuri a cikin wahala, tawali'u a gaban Allah, bayarwa ga mabuƙata, azumi, kiyaye tsarki, da tunawa da Allah a kowane lokaci. Kowane daga cikin waɗannan halaye yana da matsayinsa a rayuwar Musulmi.

These qualities grouped together in this one verse work together to form a Muslim’s character. These are: self surrender to God, faith, devotion, being true to one’s word, patience in adversity, humility before God, being charitable, fasting, being mindful of one’s chastity, and remembering God at all times. Each quality has its own role to play in a Muslim’s life.

Halayen farko guda biyu ana bayyana su ne da kalmomin Larabci biyu, islām da īmān, wadanda ma'anarsu ita ce 'miƙa wuya' da 'imani' bi da bi. Akwai dangantaka mai ƙarfi tsakanin su biyun, ko kuma za a iya cewa dukkansu gefe biyu ne na tsabar kudi guda. Miƙa wuya sakamako ne na imani, kuma imani na gaskiya yana haifar da miƙa wuya. 'Ibada' tana nufin biyayya da ke biyo bayan miƙa wuya da imani, duk da cewa karɓuwa ce ta cikin zuciya, ba matsin lamba na waje ba. 'Gaskiya' kuwa halayya ce mai muhimmanci ga kowane Musulmi. Duk wanda ba ya da wannan halayya ba zai iya kasancewa cikin jerin al'ummar Musulmi ba.

The first two qualities are expressed in the two Arabic words islām and īmān, which mean ‘submission’ and ‘belief’ respectively. There is a strong interrelation between the two, or we can say that both are two sides of the same coin. Submission is the outcome of belief and true belief gives rise to submission. ‘Devotion’ means obedience that results from submission and belief, though inner acceptance, not external pressure. ‘Truthfulness’ is the quality essential for every Muslim. Whoever does not possess this quality cannot be within the ranks of the Muslim community.

Allah ya ce a cikin Alƙur'ani: "Waɗanda ba sa yin imani da ayoyin Allah ne kawai ke ƙirƙirar ƙarya." (16: 105) Don haka, maƙaryaci ana korarsa daga cikin al'ummar da koyaushe take cika alkawarinta, al'ummar Musulmi.

God says in the Qur’ān: “It is only those who do not believe in God’s revelations that invent falsehood.” (16: 105) Thus, a liar is expelled from the ranks of the community which always remains true to its word, the Muslim community.

Inganci na gaba shi ne ‘haƙuri a lokacin wahala’. Hakika, Musulmi ba zai iya cika buƙatun addininsa da aikace-aikacensa ba sai da wannan inganci. Musulunci yana buƙatar haƙuri a lokacin wahala a kowane mataki. Musulmi dole ne ya zama mai haƙuri, yana tsayayya da sha'awa, yana jure cutar da wasu ke masa, yana shawo kan cikas, yana haƙuri wajen magance raunin mutane da karkacewarsu, da kuma fuskantar gwajin rayuwa mai sauƙi ko ta wahala. A takaice, duka biyun yanayi ne masu wahala.

The next quality is ‘patience in adversity’. In fact a Muslim cannot fulfil the requirements and duties of his faith without this quality. Islam needs patience in adversity at every step. Muslims have to be patient, resisting desire, bearing the harm inflicted by others, overcoming impediments, patiently addressing weaknesses and crookedness in other people, and going through the tests of either an easy life or hardship. Essentially, both are difficult predicaments.

‘Tawali’u a gaban Allah’ ba, a’a: “Tawali’u a gaban Allah” wata ɗabi’a ce ta ciki wadda ke nuna yadda muke jin girman Allah a cikin zukatanmu, da yadda muke biyayya da tsoron Allah da gaske kuma da yardar rai. “Yin sadaka” kuwa yana nuna tsarkakewa daga ƙwadayi da son kai. Haka kuma yana nuna kula da wasu da kyautatawa gare su, da kuma tsaro tsakanin juna a cikin al’ummar Musulmi. Yin sadaka aiki ne na godiya ga Allah saboda abin da Ya ba mu, kuma yana nuna cika aikin da ya rataya a kanmu game da dukiya.

‘Humility before God’ is an inner quality that reflects how we feel God’s majesty deep in our hearts and how truly and willingly we obey and fear Him. ‘Being charitable’ indicates purification from greed and self indulgence. It also reflects care for others and kindness to them, as well as mutual security within the Muslim community. It is an act of gratitude to God for what He gives us and represents our discharging our duty on wealth.

‘Azumi’ ana ɗaukarsa a matsayin wata kyakkyawar ɗabi'a saboda yadda yake faruwa akai-akai kuma cikin tsari. Yana nuna wata halayya da ke sama da muhimman buƙatun rayuwa, yana ƙara ƙarfin nufin mutum, kuma yana ba wa halayen ɗan adam fifiko a cikin tsarin halittar mutum.

‘Fasting’ is considered a quality because of its regular and consistent nature. It reflects an attitude that rises above the essential needs of life, enhancing man’s willpower and giving supremacy within man’s constitution to human qualities.

"Kasancewa mai kula da iffa" ba wai kawai ya ƙunshi tsarki ba ne, har ma da kyakkyawan iko bisa sha'awa mafi zurfi da ƙarfi da ke cikin mutum. Hakika, babu wanda zai iya samun irin wannan kyakkyawan iko sai wanda yake mumini mai tsoron Allah, kuma yake neman taimakon Allah. Wannan halayya kuma tana daidaita dangantaka tsakanin mutane, kuma tana nufin ɗaukaka haɗuwar namiji da mace zuwa matsayin da ya fi sha'awar jiki. Tana sanya wannan haɗuwa ƙarƙashin dokar Allah, kuma tana hidimta ga manufar halittar jinsi biyu domin su cika duniya da gina rayuwar ɗan adam a kanta.

‘Being mindful of one’s chastity’ involves not only the element of purity but also the proper control of the most profound and powerful desire in man. In fact, no one can achieve such proper control except one who is a God-fearing believer and who seeks God’s help. This quality also regulates relations between people and aims to elevate the meeting between man and woman to a level that is higher than that of the urge of the flesh. It makes this meeting subject to God’s law and serves the purpose of creating both sexes to populate the earth and build human life on it.

"Tuna ambaton Allah" a kowane lokaci ... — ba, bari in fassara daidai: "Tuna Allah"... a'a, a cikin Hausa ana cewa "Ambaton Allah" da "Allah" ba a amfani da shi bisa ka'ida; don haka: "Yin tunawa da Ubangiji a kowane lokaci" yana haɗa dukkan ayyukan ɗan adam da imaninsa. Yana sa mutum ya kasance mai tunawa da Ubangiji a kowane lokaci.

‘Remembering God at all times’ provides the link between all human activity and man’s faith. It makes man mindful of God at every moment.

Ta haka yake ci gaba da riƙe danƙon zumuncinsa mai ƙarfi da Shi. Haka kuma, zuciyarsa da tunaninsa suna haskakawa da farin ciki da hasken rayuwa. Waɗanda suke nuna dukkan waɗannan halaye, waɗanda suke da muhimmanci wajen gina halin Musulunci, su ne waɗanda "Allah ya shirya musu gafarar zunubai da lada mai girma." (Aya ta 35)

He thus constantly retains his strong bond with Him. Moreover, his mind and heart beam with happiness and the light of life. Those who reflect all these qualities, essential as they are for the building of Islamic character, are the ones for whom “God has prepared forgiveness of sins and a mighty reward.” (Verse 35)

A ƙarshe ya kamata mu lura da yadda surar ta ba da bayani game da halayen dukkan Musulmai, maza da mata, bayan da ta ba da kulawa ta musamman a farkon wannan sashe ga matan Annabi ﷺ. Ana ambaton mata tare da maza, a matsayin wani ɓangare na ƙoƙarin Musulunci na ba wa mata matsayinsu na gaskiya a cikin al'umma, da kuma kafa halayen al'umma game da mata bisa tushe mai kyau. A cikin dangantakarsu da Allah, da kuma cikin ayyukan Musulunci na tsarkakewa, bauta da kyawawan halaye a aikace, ana ganin maza da mata suna a matsayi ɗaya.

In conclusion we should note how the sūrah gives an account of the qualities of all Muslims, men and women, after it paid special attention at the beginning of this part to the Prophet’s wives. Women are mentioned side by side with men, as part of the Islamic effort to give women their rightful position in society and establish society’s attitude to women on the right basis. In their bond with God and in the Islamic duties of purification, worship and practical conduct, men and women are seen to be in the same position.

Al-Ahzab The Confederates ( Unlike All Women) 28-35 Note: the text above is a heading, so I should translate it as given. Here is the translation: Al-Ahzab: Al-Ahzab (Ƙungiyoyin Haɗin Kai) ( Sabanin Dukkan Mata) 28-35

Bayyani

Ana Bayar da Zaɓi

Duk sun kasance mutane.

Matsayi Na Musamman

Dabi'u a Rayuwar Musulunci