Sashen da ke biye da wannan sūrah yana magana ne a kan iyali, wato ginshiki da tushen al'ummar Musulunci, wanda Musulunci ya ba shi kulawa da himma mai girma, yana tsara muhimman al'amuranta da tabbatar da amincinta da kariyarta daga cin zarafi da rarrabuwa. Wannan kulawa tana bayyana a cikin sūrori da dama na Alƙur'ani, kuma tana magana kan dukkan abubuwan da ake bukata domin tabbatar da ƙarfin tushen iyali a cikin al'ummar Musulunci.

The following section of the sūrah deals with the family, the nucleus and the foundation of Muslim society, to which Islam has extended notable attention and effort, regulating its essential aspects and ensuring its safety and protection against abuse and disintegration. Such attention is reflected in several Qur’ānic sūrahs and addresses all necessary elements to ensure the strong foundation of the family in Muslim society.

Tsarin zamantakewar al'umma na Musulunci tsari ne da ya dogara ga iyali, domin shi tsari ne da Allah ya shar'anta don al'ummar mutane, wanda ke la'akari sosai da muhimman abubuwan da ke cikin dabi'ar ɗan adam da kuma bukatunsa na asali.

The Islamic social order is family-based by virtue of its being a divinely-ordained system for human society that takes full account of the essentials of human nature and its basic requirements.

Abubuwan da aka yi shi da su sun samo asali ne daga ainihin tushen rayuwa kanta, kamar yadda Alkur'ani ya bayyana cewa: "Kuma daga dukkan abubuwa Muka halicci ma'aurata biyu, domin ku yi tunani." (51: 49) "Tsarki ya tabbata ga wanda ya halicci ma'aurata na dukkan abin da ƙasa ke fitarwa, da na kansu, da kuma abin da ba su sani ba." (36: 36)

Its ingredients originate with the very essence of life itself, as stated in the Qur’ān when it says: “Of all things We have created a pair [male and female], so that you may give thought.” (51: 49) “Limitless in His glory is He who has created pairs of whatever the earth produces, of your own kind, and of that which they [people] have no knowledge. “ (36: 36)

Rayuwar ɗan Adam ta fara ne da mutum ɗaya, daga gare shi aka samar da abokin zamansa, sannan daga cikin su biyun aka samu zuriya, haka kuma har ya zuwa yau. Sakamakon haka shi ne wannan yawan mutane mai girma. Alƙur'ani ya ce: "Ya ku mutane, ku ji tsoron Ubangijinku, wanda ya halicce ku daga rai guda, ya halicci abokin zamansa daga gare shi, sannan daga cikin su biyun ya watsa maza da mata masu yawa." (4: 1) Kuma ya ce: "Ya ku mutane! Mun halicce ku ne daga namiji da mace, mun kuma sanya ku al'umma da kabilu, domin ku san juna." ()

Kada ku auri mata masu haɗa abokan tarayya da Allah sai sun karɓi addinin gaskiya. Lallai baiwa mai imani ta fi mushrika, ko da kuwa ita tana burge ku. Haka kuma kada ku aurar da matanku ga mazaje masu haɗa abokan tarayya da Allah sai sun karɓi addinin gaskiya. Lallai bawa mai imani ya fi mushriki, ko da kuwa shi yana burge ku. Waɗannan suna kiran zuwa wuta, amma Allah yana kiran zuwa Aljannah da samun gafara da izininSa. Yana bayyana ayoyinSa ga mutane domin su tuna. (Aya ta 221)

Do not marry women who associate partners with God unless they embrace the true faith. Any believing bondwoman is certainly better than an idolatress, even though the latter may well please you. And do not give your women in marriage to men who associate partners with God unless they embrace the true faith. Any believing bondman is certainly better than an idolater, even though the latter may well please you. These invite to the fire; whereas God invites to paradise and to the achievement of forgiveness by His leave. He makes plain His revelations to mankind so that they may bear them in mind. (Verse 221)

Aure shi ne alaka mafi zurfi kuma mafi dorewa da ka iya kasancewa tsakanin mutane biyu. Yana bukatar mafi fadin nau'in martani na juna da na kusanci, saboda haka yana bukatar mafi karfin sadaukarwar zuciya da za a iya yi. Domin a cimma hakan, dole ne a sami manufa guda daya bayyananniya a tsakanin bangarorin biyu, kuma me ya fi addinin imani wajen samar da irin wannan kusanci da hadin kai na manufa? Wannan tasiri mai zurfi da addini yake yi a kan tunanin dan Adam sau da yawa ana yin watsi da shi ko a manta da shi, kuma wasu al'ummomi sun yi kuskuren kokarin maye gurbin imanin addini da wata falsafar zamantakewa ko wata.

Marriage is the deepest and most enduring bond that can exist between two human beings. It calls for the widest possible range of mutual and intimate responses and, therefore, requires the most firm emotional commitment that can be made. For this to be achieved, a clear common objective must exist between the two parties, and what is better than religious faith to provide such affinity and unity of purpose. This profound influence of religion on human thought has often been ignored or overlooked and some societies have made the mistake of trying to replace religious faith with one social philosophy or another.

A farkon zamanin Musulunci a Makka, duk da cewa Musulmai sun yi nasarar raba kansu a ruhaniya da akida daga sauran al'umma, ba zai yiwu ba su raba kansu gaba daya a fannin zamantakewa. Wannan sauyi yana bukatar lokaci da tsarin sannu a hankali. Sai dai a Madina, inda Musulmai za su samu wata sabuwar siffa mai zaman kanta ta zamantakewa da ta addini, sabon tsarin zamantakewa ya fara fitowa cikin sauri, inda ayoyin Alkur'ani suka haramta duk wani sabon aure tsakanin Musulmai da masu bautar gumaka. Sai dai auren da ake yi tun kafin haka ya ci gaba da kasancewa halal, har zuwa shekara ta shida ta kalandar Musulunci, lokacin da ayoyi na 9 da na 10 na Suratul Mumtahana (60)

Na gaba abin da surah ɗin ke magana a kai shi ne batu mai laushi da na sirri sosai, amma a nan ma an ɗaukaka alaƙar aure sama da taɓawa ta jiki, koda kuwa maganar tana kan mafi yawan al'amarin jiki a rayuwar aure, wato alaƙar jima'i:

The next point the sūrah deals with is a delicate and most private one, but here again marital relations are elevated above the physical contact, even when the discussion is concerned with the most physical aspect of married life, namely, sexual relations:

Suna tambaye ka game da haila. Ka ce: "Haila wani hali ne na ƙazanta; don haka ku nisanci mata a lokacin haila, kuma kada ku kusance su har sai sun tsarkaka."

They ask you about menstruation. Say: “It is an unclean condition; so keep aloof from women during menstruation, and do not draw near to them until they are cleansed.

Sa’ad da suka tsarkake kansu, to ku je wurinsu ta hanyar da Allah ya umurce ku. Lalle Allah yana son masu tuba, kuma yana son masu tsarkake kansu.’ Matanku gona ce a gare ku; ku je gonarku yadda kuke so, amma ku fara aikata abin da zai amfani rayukanku. Ku ji tsoron Allah, kuma ku sani cewa za ku same shi. Ku yi wa masu imani bushara. (Ayoyi 222-223)

When they have cleansed themselves, you may go in unto them in the proper way, as God has bidden you. God loves those who turn to Him in repentance, and He loves those who keep themselves pure.’ Your wives are your tilth; go, then, to your tilth as you may desire, but first provide something for your souls. Fear God and know that you shall meet Him. Give the happy news to the believers. (Verses 222-223)

A cikin aure, jima'i ba shi ne buri na ƙarshe ba, a'a hanya ce ta cimma manyan manufofi a rayuwa, mafi muhimmanci daga cikinsu shi ne haihuwa da ci gaba da rayuwar ɗan Adam. Kodayake yana iya biyan buƙatar jiki, jima'i a lokacin haila ba wai kawai ba ne mai tsafta ba, har ma yana ɗauke da haɗarin lafiya ga namiji da mace, sannan kuma yana kasa cika babbar manufarsa. Ma'ana, jima'i a lokacin haila ba ya janyo hankalin mutane masu lafiya na al'ada, domin ba ya taimakawa wajen haihuwa.

Within marriage, sex is not an end in itself, but a means to achieving much more profound goals in life, not least of which is reproduction and the continuation of human life. While it may satisfy the physical desire, sex during menstruation is not only unclean and carries health risks for both man and woman, but also fails to serve its fundamental objective. As a matter of fact, sex during menstruation is not very attractive to normal healthy people because it is not conducive to reproduction.

Lafiyayyar ɗan Adam yakan guje shi. A wani ɓangaren kuma, a lokacin tsarkin mace, jima'i yana biyan buƙatar ɗabi'a, yana kuma cimma manufa ta ɗabi'a. Saboda haka, tambayar da aka yi an ba ta amsa bayyananniya ta haramci: "Suna tambayarka game da haila. Ka ce: 'It ƙazanta ce; don haka ku nisanci mata a lokacin haila, kada ku kusance su har sai sun tsarkaka.'" (Aya ta 222)

Sūrah ta sai ta ci gaba zuwa maudūʻin rantsuwar ƙaurace wa mata da kaucewa saduwa da su a matsayin hukunci. Gabatarwa gare shi, ta fara magana kan rantsuwoyi gabaki ɗaya, tana cewa:

The sūrah then moves on to the subject of renouncing wives on oath and abstaining from sexual contact with them as a form of punishment. By way of introduction, it begins with talking about oaths in general, saying:

Kada rantsuwarku da sunan Allah ya zama shingen zama mai kyautatawa da tsoron Allah, ko hana sulhu tsakanin mutane. Allah Mai ji ne, Masani ne. Note: The rules say to write "God" as "Allah" is forbidden; the Hausa word for God is "Ubangiji". Corrected translation: Kada rantsuwarku da sunan Ubangiji ya zama shingen zama mai kyautatawa da tsoron Ubangiji, ko hana sulhu tsakanin mutane. Ubangiji Mai ji ne, Masani ne.

Do not allow your oaths in the name of God to become an obstacle to your being kind and God-fearing, or to promoting peace among people. God hears all and knows all.

Allah ba zai kama ku da laifi ba saboda rantsuwoyin da kuka yi ba da gangan ba, amma zai kama ku da abin da zukatanku suka ƙudurta da gaske. God Mai yawan gafara ne, Mai haƙuri. Waɗanda suke rantsuwa cewa ba za su kusanci matansu ba, suna da watanni huɗu na jinkiri. Idan suka koma kan rantsuwarsu, to, God Mai yawan gafara ne, Mai jin kai; idan kuma sun ƙudura aniyar saki, [ku tuna cewa] God Mai ji ne, Masani ne.

God shall not take you to task for oaths which you may have uttered without thought, but He will take you to task for what your hearts have conceived in earnest. God is much-Forgiving, Forbearing. Those who take an oath that they will not approach their wives shall have four months of grace. If they go back on their oaths, God is much- Forgiving, Merciful; and if they are resolved on divorce, [let them remember that] God hears all and knows all. (Verses 224-227)

Ma'anar da aka fi karɓa game da farkon wannan ayar ita ce wadda aka danganta ga `Abdullāh ibn `Abbās, wanda aka ruwaito yana cewa: "Kada ku bari gaskiyar cewa kun yi rantsuwa ta hana ku yin abin da yake alheri da adalci; a maimakon haka, ku yi abin da yake daidai, ku kuma biya kaffarar rantsuwarku." A cewar Ibn Kathīr, irin wannan ra'ayi an danganta shi ga jerin manyan malamai da dama.

The accepted interpretation of the opening part of this passage is that attributed to `Abdullāh ibn `Abbās who is quoted as saying: “Do not allow the fact that you have made an oath prevent you from doing what is good and righteous; rather, do what is right and atone for your oath.” According to Ibn Kathīr, a similar view is attributed to a host of leading scholars.

Bayan ya kai ga wani mataki a ayar da ta gabata, inda kisan aure ya zama abin da zai iya faruwa, sūrah ta ci gaba da bayyana dokokin kisan aure da dukkan abubuwan da suka shafe shi dalla-dalla, kamar lokacin jira da nafaka: "Matan da aka sake za su jira da kansu, na tsawon lokacin haila uku. Ba ya halatta a gare su su ɓoye abin da Allah ya halitta a cikin mahaifansu, idan sun yi imani da Allah da Ranar Ƙarshe. A cikin wannan lokaci, mazajensu suna da 'yancin mayar da su, idan sun nemi sulhu. Mata za su sami haƙƙoƙi irin na abin da ake yi musu, cikin adalci, ko da yake maza suna da fifiko a kansu. Allah Mai iko ne, Mai hikima."

Having reached in the previous verse a point when divorce becomes a possibility, the sūrah goes on to outline in some detail the rules governing divorce and all matters relating to it, such as the waiting period and maintenance: “Divorced women shall wait, by themselves, for three monthly courses. It is unlawful for them to conceal what God might have created in their wombs, if they believe in God and the Last Day. During this period, their husbands are entitled to take them back, if they desire reconciliation. Women shall, in all fairness, enjoy rights similar to those exercised against them, although men have an advantage over them. God is Almighty, Wise.” (Verse 228)

Hayaƙin ƙa'idar, za a iya fahimtar lokuta uku na al'ada da aka ambata a nan ta hanyoyi daban-daban: a matsayin haila uku, ko kuma a matsayin lokuta uku na tsarki daga haila. Manufar ita ce mace da aka saki bai kamata ta nemi wani aure a cikin wannan lokaci ba.

The three monthly courses referred to here are variously understood as three menstrual periods, or three periods of cleanliness from menstruation. The idea is that a divorced woman should not seek another marriage within that period.

Harshen Larabci da ake amfani da shi a nan yana da matuƙar laushi da taushi wajen shawartar matan da aka sake wa su "jira da kansu tsawon hailoli uku." Yana ɗauke da ji biyu gauraye: ƙwazo da kuma fargaba. Yana nuna cewa mace da aka sake ta tana da matuƙar sha'awar fara sabuwar alaƙar aure don ta tabbatar wa kanta, kuma ta nuna wa wasu, cewa rushewar aurenta ba saboda wani rauni ko kasawa daga gare ta ba, kuma har yanzu tana da kyau a idon maza kuma tana iya fara rayuwarta a sabon salo. Shi kuwa mijin, da yake shi ne ya fara kawo rabuwar, a dabi'ance ba zai sami irin waɗannan ji ba.

The original Arabic expression uses a most delicate and sensitive language when advising divorced women to “wait, by themselves, for three monthly courses.” It conveys a mixed sense of eagerness and apprehension. It suggests that a divorced woman would have a strong desire to start a new marital relationship in order to reassure herself, and show others, that the failure of her marriage was not due to any weaknesses or shortcomings on her part, and that she remained attractive to men and capable of starting her life afresh. Being the one who had initiated the divorce, the husband would naturally have no such feelings.

Dokokin da ke biye sun shafi adadin lokutan da saki zai iya faruwa, da kuma cikakken haƙƙin matar ga sadakinta, sai dai idan matar ta fanshi kanta daga aure, idan ta ji ba za ta iya ci gaba da zaman aure ba saboda tsoron cewa za ta aikata abin da zai sa ta saɓa wa Allah. A irin wannan yanayi, mace na iya barin wani ɓangare na sadakinta ko ta yi wata yarjejeniya da aka amince da ita don ta 'yanta kanta, idan mijinta bai yarda ya sake ta ba.

The next set of rules relates to the number of times divorce can take place and the wife’s full entitlement to her dowry, except in the case when a wife buys herself out of a marriage she feels she could not sustain for fear that she might commit an act of disobedience to God. Under such circumstances, a wife may forgo part of her dowry or make an agreed settlement in order to release herself when her husband is unwilling to divorce her.

Sūratu ta ce: "Saki (talāq) sau biyu ne kawai ake iya mayarwa, bayan haka sai a riƙe mace da kyau, ko a sallame ta da alheri. Ba ya halatta a gare ku ku karɓi wani abu daga abin da kuka ba su (a matsayin sadaki), sai dai idan su biyu (miji da mata) suna tsoron cewa ba za su iya tsayawa a cikin iyakokin da Allah ya shimfiɗa ba. Idan kuna tsoron cewa ba za su iya tsayawa a cikin iyakokin da Allah ya shimfiɗa ba, to, babu laifi a kansu biyu idan ta bayar da wani abu don ta 'yantar da kanta. Waɗannan su ne iyakokin da Allah ya shimfiɗa, saboda haka kada ku ƙetare su. Waɗanda suke ƙetare iyakokin Allah, to, su ne azzalumai."

The sūrah says: “Divorce may be [revoked] twice, whereupon a woman may either be retained in fairness or released with kindness. It is unlawful for you to take back from women anything of what you have given them [as dowry], unless they both [husband and wife] fear that they may not be able to keep within the bounds set by God. If you have cause to fear that they would not be able to keep within the bounds set by God, it shall be no offence for either of them if she gives up whatever she may in order to free herself These are the bounds set by God; do not, then, transgress them. Those who transgress the bounds set by God are wrongdoers indeed.” (Verse 229)

Ma'aurata suna da izinin yin saki da kuma janye sakin nasu sau biyu kafin sharadin da aya ta gaba ta ambata ya fara aiki. A karkashin wannan tanadin, ba za a iya sake aure da matar da aka saka wa saki sau uku ba, sai a lokacin da ta auri wani miji bisa doka, wanda zai iya sake ta daga baya, bisa ga yadda al'amura ke gudana a al'ada. Idan hakan ya faru ba tare da an shirya shi tun farko ba, to matar da mijinta na farko za su iya sake aure, idan sun yi imani cewa yanzu sun iya sa aurensu ya yi nasara.

Couples are allowed to divorce and revoke their divorce twice before the condition stated in the next verse applies. Under this provision, remarriage with a three-times divorced wife cannot take place except in the case when she legally marries another husband who may subsequently, and in the normal course of events, divorce her. Should this take place normally, without it being pre-arranged, the woman and her first husband may be re-married, if they believe that by now they are able to make their marriage successful.

Bayan an yi bayani dalla-dalla game da hanyar saki, surah ta ci gaba da ba ma'auratan da ke sakin juna umarni, tana kira gare su da su nuna alheri, tausayi da kulawa a lokacin bayan saki, ko yaya rabuwar ta faru.

Having detailed the divorce procedure, the sūrah goes on to give directions to divorcing couples, urging them to show kindness, compassion and consideration during the post-divorce period, regardless of how the rift came about:

Idan kun saki mata, suka kai ga ƙarshen lokacin jiranta, to ku riƙe su da adalci, ko ku sallame su da adalci. Kada ku riƙe su don cutar da su, don ku zalunce su. Wanda ya aikata haka, to ya zalunci kansa. Kada ku yi wasa da ayoyin Allah. Ku tuna ni'imomin da Allah Ya yi muku, da duk littafi da hikima da Ya saukar muku, don yi muku gargaɗi. Ku ji tsoron Allah, ku sani sosai cewa Shi Mai cikakken sani ne ga komai. Idan kun saki mata, suka kai ga ƙarshen lokacin jiransu, kada ku hana su auren mazajensu idan sun amince da juna ta hanyar adalci. Wannan gargaɗi ne ga duk wanda ya yi imani da Allah da Ranar Ƙarshe daga cikinku. Wannan ya fi tsarki a gare ku, kuma ya fi tsabta. Allah Yana sani, ku kuwa ba ku sani ba. (Ayoyi 231-232)

When you have divorced women and they have reached the end of their waiting-term, either retain them with fairness or let them go with fairness. Do not retain them out of malice in order to hurt them. He who does so wrongs his own soul. Do not take God revelations in a frivolous manner. Remember the blessings God h bestowed upon you, and all the revelation and wisdom He ha bestowed upon you from on high in order to admonish you. Fear God and know well that He has full knowledge of everything. And when you have divorced women and they have reached the end o their waiting-term, do not prevent them from marrying their husbands if they have agreed with each other in a fair manner. This is an admonition for everyone of you who believes in God and the Last Day. That is more virtuous for you, and purer. God knows, whereas you do not know. (Verses 231-232)

Rayuwar aure dole ne a gina ta bisa ruhin alheri, adalci da tausayi tsakanin juna, kuma wannan ruhi dole ne ya bayyana ko da za a yanke dangantakar. Kiyayya da ƙiyayya ba za a bari su rufe wannan dangantaka ba. Amma wannan ba zai samu ba sai idan bangarorin da abin ya shafa suna bisa jagorancin imani ga Allah, kuma suna sane da cewa za a tambaye su a gaban Allah a lahira. Ya kamata su gane alherin Allah da ni'imominsa wajen ba su damar yin aure, da kuma ba su damar neman farin ciki a wani wuri idan aure ya gaza, tare da ba kowane bangare tabbaci na gaskiya da adalci wajen biyan diyya da neman haƙƙi. Dole ne a kiyaye wadannan ka'idojin alheri da adalci a kowane hali.

Married life must be built on a spirit of mutual kindness, fairness and compassion, and this spirit must be evident even if the relationship has to be severed. Malice and ill-will must not be allowed to cloud this relationship. But, this can only be attained if the parties concerned are guided by faith in God and are conscious of their accountability to Him in the hereafter. They ought to acknowledge God’s grace and blessings in allowing them to marry and enabling them to seek happiness elsewhere when the marriage fails, and providing both parties with necessary and fair guarantees for compensation and redress. These principles of kindness and fairness must be observed under all circumstances.

Wannan hukunci ya shafi renon jarirai da shayar da su nono bayan saki. Idan aure ya rabu, wasu alaka, wajibai da dangantaka suna ci gaba da wanzuwa tsakanin ma'auratan da aka saki, mafi muhimmanci daga cikinsu shi ne jin dadi da tarbiyyar yara. Surar ta rufe dukkan yanayi da ka iya faruwa:

The following ruling concerns the fostering and breast-feeding of infants after divorce. When a marriage breaks up, certain ties, commitments and relationships continue to exist between the divorced couple, foremost among which is the well- being and upbringing of children. The sūrah covers all possible eventualities:

Uwaye za su iya shayar da 'ya'yansu nono har tsawon shekaru biyu cikakku; wannan ga wanda yake son ya cika shayarwar. Ubangiji ne wanda ke da alhakin ciyar da su da tufatar da su bisa adalci. Ba a ɗora wa kowane rai abin da ya fi ƙarfinsa ba. Kuma kada a cutar da uwa saboda ɗanta, kuma kada a cutar da uba saboda ɗansa. Haka nan wajibi ne ga magajin uban. Idan iyayen biyu, bisa yarjejeniya da shawara tsakaninsu, suka zaɓi yaye yaron, to babu laifi a kansu. Kuma babu laifi a kanku idan kuka nemi wata mai shayarwa domin 'ya'yanku, muddin kun biya abin da kuka yi yarjejeniya da shi bisa adalci. Ku ji tsoron Ubangiji, kuma ku sani cewa Ubangiji yana ganin duk abin da kuke aikatawa.

Mothers may breast-feed their children for two whole years; [that is] for those who wish to complete the suckling. The father of the child is responsible to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear. Neither shall a mother be allowed to cause her child to suffer, nor shall a father cause suffering to his child. The same shall apply to the father’s heir. If, by mutual consent and after due consultation, the parents choose to wean the child, they will incur no sin thereby. Nor shall it be any offence on your part if you engage wet nurses for your children, provided that you hand over what you agreed to pay, in a fair manner. Fear God, and know that God sees all that you do.

(Ayah 233)

(Verse 233)

Uwa mai saki tana ci gaba da kasancewa da wajibi daga Allah a kanta ga jaririnta, ko yaya rabuwar ta da mijinta ta kasance mai tsanani. Rahama da tausayin Allah suna bukatar cewa a kowane hali kada a sa yara su sha wahala, musamman a shekarun farko na rayuwa, lokacin da har yanzu ana shayar da su nono.

A divorced mother continues to have a God-given duty towards her infant, no matter how acrimonious the separation from her husband. God’s mercy and compassion dictate that under no circumstances should the children be made to suffer, especially during the early years of life when they are still being breast-fed.

Sūrah ɗin sai ta juya zuwa gabatar da dokokin da suka shafi mata masu juna biyu da suka rasa mazajensu; lokacin jiran su (iddah) da ko kuma za su iya karɓar tayin aure, da kuma yaushe.

The sūrah then turns to introduce the rules governing widows; their waiting period and whether and when they can entertain new proposals for marriage:

Waɗanda suke mutuwa daga cikinku suna barin mata, to, matan nan za su jira da kansu, na tsawon watanni huɗu da kwana goma. Idan sun kai ƙarshen lokacin jiransu, babu laifi a kanku game da abin da suka yi da kansu a hanya mai kyau. Allah masani ne game da duk abin da kuke aikatawa. Babu laifi a kanku idan kun yi wa mata da suka zama gwauraye alƙawarin aure a kaikaice, ko kuma kuka ɓoye wannan niyya a zukatanku. Allah ya san cewa za ku yi tunani game da su. Amma kada ku yi alkawari da su a asirce; sai dai ku faɗi magana mai kyau kawai. Haka kuma, kada ku yi niyyar ɗaura auren ainihi kafin wa'adin jira ya cika.

Those of you who die leaving wives behind, their wives shall wait, by themselves, for four months and ten days. When they have reached the end of their waiting-term, you shall incur no sin in whatever they may do with themselves in a lawful manner. God is aware of all that you do. You will incur no sin if you give a hint of a marriage offer to [widowed] women or keep such an intention to yourselves. God knows that you will entertain such intentions concerning them. Do not, however, plight your troth in secret; but speak only in a decent manner. Furthermore, do not resolve on actually making the marriage tie before the prescribed term [of waiting] has run its course.

Ku sani cewa Allah yana sane da abin da ke cikin zukatanku, saboda haka ku ji tsoron Allah. Kuma ku sani cewa Allah Mai yawan gafara ne, Mai haƙuri. Note: the rules say the Hausa word for God, not "Allah", so the correct rendering is: Ku sani cewa Allah yana sane da abin da ke cikin zukatanku, saboda haka ku ji tsoron Allah. Kuma ku sani cewa Allah Mai yawan gafara ne, Mai haƙuri.

Know well that God knows what is in your minds, so have fear of Him; and know that God is much- Forgiving, Forbearing. (Verses 234-235)

A cikin zamanin jahiliyya kafin Musulunci, mata gwauraye suna fuskantar wahala mai yawa daga hannun danginsu, dangin mijinsu da al'umma gaba ɗaya. Idan miji ya rasu, matarsa takan zama a wani ɓangare maras kyau na gida, a sa ta sa mafi tsofaffin tufafinta, kuma ta guji amfani da duk wani turare ko hayaƙin ƙamshi har tsawon shekara guda. Idan wannan lokaci ya cika, sai a tilasta mata ta yi jerin al'adu masu wulakanci da marasa ma'ana, waɗanda suka haɗa da jefa najasar dabbobi a sama da hawan jaki ko tumaki ta cikin gari ko ƙauye. Musulunci ya kawar da duk waɗannan al'adu marasa amfani, kuma ya rage wahalar mata gwauraye waɗanda, baya ga baƙin cikin rasa mazajensu, sai sun jure wulakanci da zalunci daga danginsu, kuma an hana su damar komawa rayuwar iyali mai daɗi da mutunci.

Sūrah ɗin ya sake magana kan wani yanayi daban amma wanda ake yawan fuskanta, wato lokacin da aka saki mace kafin a yi dukiya (jima'i) a auren. Ya bayyana haƙƙoƙi da wajibai na kowane ɗaya daga cikin ma'auratan.

The sūrah then tackles a different, but frequently met, situation, in which a woman is divorced before the consummation of the marriage. It outlines the respective rights and obligations of both spouses.

Ba laifi a kanku ba idan kun saki mata tun kafin ku taɓa su ko ku ƙayyade musu sadaki. Ku ba su abin jin daɗi, mai arziki gwargwadon ƙarfinsa, mai ƙarancin hali kuma gwargwadon ƙarfinsa. Wannan abin jin daɗi, bisa 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 ya rataya a wuyanka ya fi kusa da takawa. Kada ku manta da nuna alheri ga juna. Lalle Allah Mai ganin abin da kuke aikatawa ne. (Ayoyi 236-237)

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. (Verses 236-237)

Hali na farko ya shafi wata mace da aka sake ta kafin a yi mata jima'i ko kuma kafin a amince da sadakinta. A wannan hali, miji yana da wajibi ya ba ta kyauta gwargwadon karfinsa. Irin wannan alheri zai yi tasiri sosai a kan zuciyar matar, wacce za ta ji bakin ciki matuka saboda an warware aurenta kafin ma ya fara. Hakan zai taimaka wajen share duk wani radadi ko ƙiyayya da ta rage a zuciyarta. Auren da bai cika ba za a fahimce shi a matsayin kuskure mara dadi, ba a matsayin nuna rashin cancantarta ko rashin mutuncinta ba. Manufar ita ce a sassauta tashin hankali a kuma raba zumunci cikin lumana, cikin adalci, ba tare da ci gaba da ƙiyayya ba. A lokaci guda, girman kyautar da za a bayar a wannan hali ya rage ga hukuncin miji da lamirinsa, gwargwadon iyawarsa ta kudi: "Mai wadata gwargwadon karfinsa, mamaci kuma gwargwadon karfinsa. Irin wannan tanadi, cikin adalci, wajibi ne a kan masu takawa." (Aya ta 236)

Two situations are outlined here. The first involves a woman who is divorced before her marriage had been consummated or a dowry agreed. In this case, the husband is obliged to recompense her according to his means. Such a gesture would have an immense psychological impact on the woman, who would be devastated at having her marriage dissolved before it has even begun. It would go a long way towards dissipating any bitterness or acrimony left in her heart. The unfulfilled marriage would be understood as an unfortunate mistake rather than a reflection on her suitability or integrity. The aim would be to diffuse the tension and conduct the severance of the relationship amicably, in a spirit of fairness and with no hard feelings. Meanwhile, the size of the gift offered in this case is left to the man’s discretion and conscience, within his financial ability: “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.” (Verse 236)

Bayan an yi kira ga jin tsoron Allah da sanin kasancewarsa, sūrah ta shigar da wani gajeren nassi game da salla, babban aikin ibada a Musulunci, kafin ta yi magana kan sauran al'amuran saki. Abin da ake fahimta a nan, bisa salon Alƙur'ani mara misaltuwa, shi ne cewa biyayya ga Allah cikin al'amuran aure da saki wani aikin ibada ne, ba ya gaza salla da girma ko daraja ba. Wannan yana cikin jituwa cikakkiya da fahimtar ibada gabaɗaya a Musulunci (`ibādah), wadda ta ƙunshi dukkan ayyukan ɗan Adam, kuma ana ganinta a matsayin babban manufar rayuwar ɗan Adam, kamar yadda Alƙur'ani ya faɗa: "Ban halicci aljannu da mutane ba face domin su bauta mini." (51: 56)

Having evoked an atmosphere of submission to, and consciousness of, God, the sūrah interjects with a short passage on prayer, the main act of worship in Islam, before it deals with other aspects of divorce. The inference here, in the inimitable style of the Qur’ān, is that obedience to God in matters of marriage and divorce is an act of worship no less reverent or commendable than prayer itself. This is in total harmony with the comprehensive Islamic concept of worship (`ibādah) which encompasses all human activity and is seen as the central purpose of human existence, expressed in the Qur’ān: “I have not created the jinns and human beings to any end other than that they may worship Me.” (51: 56)

Sūratu tana cewa: "Ku tsaya sosai da sallolinku, musamman sallar tsakiya, kuma ku tsaya a gaban Allah cikin biyayya. In kun ji tsoro, ku yi sallah kuna tafiya ko kuna hawa abin hawa. Idan kun sake samun tsaro, ku ambaci Allah, domin shi ne ya koya muku abin da ba ku sani ba." (Ayoyi 238-239) Note: the rules require writing "God" rather than "Allah", so the correct rendering is: Sūratu tana cewa: "Ku tsaya sosai da sallolinku, musamman sallar tsakiya, kuma ku tsaya a gaban Ubangiji cikin biyayya. In kun ji tsoro, ku yi sallah kuna tafiya ko kuna hawa abin hawa. Idan kun sake samun tsaro, ku ambaci Ubangiji, domin shi ne ya koya muku abin da ba ku sani ba." (Ayoyi 238-239)

The sūrah says: “Attend regularly to your prayers, particularly the middle prayer, and stand up before God in devout obedience. If you are in fear, pray walking or riding. When you are again secure, remember God, since it is He who has taught you what you did not know.” (Verses 238-239)

Wannan umarni ne bayyananne ga Musulmi da ya kiyaye sallolin yau da kullum guda biyar, yana yin su yadda ya kamata, a cikin siffarsu daidai, kuma a lokutansu da aka tsara.

This is a clear instruction to Muslims to attend regularly to the five daily prayers, offering them in the proper manner, in the correct form, and at their appointed times.

Wannan kalma, tare da ƙwaƙƙwarar ruhaniyarta, tana zama tsaka-tsaki mai dacewa kafin a bayar da sauran dokoki kan haƙƙoƙin gwauraye da kan saki.

This interjection, with its fine spiritual touch, serves as a fitting interlude before the remaining rules on the rights of widows and on divorce are given:

Waɗanda suke mutuwa daga cikinku, suna barin matan aure, to su yi wasiyya ga matansu da kayan jin daɗi har shekara guda, ba tare da an fitar da su daga gidajensu ba. In kuwa suka fita da kansu, ba laifi a kanku ba game da abin da suka yi da kansu bisa ga abin da yake halal. Allah Mabuwayi ne, Mai hikima. Ga matan da aka sake, akwai kayan jin daɗi bisa ga abin da yake daidai. Wannan wajibi ne a kan masu takawa. Ta haka Allah yana bayyana muku ayoyinsa, domin ku fahimta.

Those of you who die leaving their wives behind, shall bequeath to their wives provisions for one year without their being obliged to leave [their deceased husbands’ homes]. Should they leave home [of their own accord], you shall incur no sin for what they may do with themselves in a lawful manner. God is Almighty, Wise. Divorced women shall have a provision according to what is fair. This is an obligation on the God-fearing. Thus God makes clear to you His revelations that you may understand.

(Ayoyi 240-242)

(Verses 240-242)

Aya ta farko daga cikin ayoyi uku nan ta kafa haƙƙin gwauruwa na wasiyyar da mijinta da ya rasu ya bar mata, wato ta zauna a gidansa tare da tanadin abincinta da kayanta. Ba ta buƙatar barin gidan ko yin aure a cikin wannan lokacin idan abin da ta zaɓa ke nan. Wannan ba ya hana haƙƙinta na barin gidan bayan watanni huɗu da kwanaki goma, wato lokacin idda, kamar yadda aka tanada a baya. Duk da cewa idda wajibi ne a kan gwauruwa, zamanta a gidan mijinta da ya rasu na shekara guda haƙƙinta ne. Wasu malamai shari'a sun yi ra'ayin cewa wannan hukunci an soke shi da wanda aka bayar a Aya ta 234. Irin wannan matsaya ba ta da tushe, domin hukunce-hukuncen biyu suna magana ne a kan abubuwa daban-daban: ɗaya yana kafa haƙƙin gwauruwa, ɗayan kuma yana bayyana wajibcin da ya rataya a wuyanta.

The first of these three verses establishes the right of a widow to a bequest by her deceased husband, allowing her to stay in his home with a provision for her maintenance. She does not need to leave his home or marry again during that period if that is what she chooses to do. This does not exclude her right to leave the house after four months and ten days, the waiting period, as laid down earlier. While the waiting period is an obligation upon the widow, her staying in her late husband’s home for a year is her right. Some jurists are of the opinion that this ruling is overruled by the one given in Verse 234. Such a conclusion is not justified since the two rulings refer to two different matters: one establishes a widow’s right while the other states an obligation binding upon her.