Babban abin da ya fi fice a cikin nassin da ke biye shi ne cewa yana magana ne a kan hukunce-hukunce na addini na musamman. Waɗannan suna zuwa ne a cikin sigar amsoshin tambayoyi, wanda ke nuna wani matakin faɗakarwa a cikin al'ummar Musulmi, da kwadayin sanin da fahimtar buƙatu da wajibcin sabon addinin su. Yana nuna sha'awar su ta cika bukatun Musulunci a kowane fanni na rayuwar yau da kullum. Wannan hakika alamar Musulmi na gaskiya ce: koyon hukunce-hukuncen Musulunci a kan kowane daki-daki, komai ƙanƙantarsa. Ba a ɗaukar wani mataki kafin a tabbatar da matsayin Musulunci a kansa: idan an halatta shi kuma an amince da shi, sai ya zama wani ɓangare na tafiyar rayuwar Musulmi; in kuwa ba haka ba, sai a guje shi a kuma nisance shi. Wannan ladabi da taka-tsantsan yana zama kamar ɗabi'a ta asali ga kowane Musulmi na gaskiya.

The most notable feature of the next passage is that it deals with specific religious rulings. These come in the form of answers to questions, reflecting a degree of alertness in the Muslim community, and an eagerness to know and understand the requirements and obligations of their new faith. It shows a desire on their part to live up to the demands of Islam in every aspect of everyday life. This is indeed the mark of a true Muslim: to learn Islamic rulings with respect to every detail, no matter how trivial. No action is taken before establishing the position of Islam on it: if sanctioned and approved, it becomes part of a Muslim’s way of life; otherwise, it is shunned and avoided. This sensitivity is second nature to every true Muslim.

Tambayoyi sun taso ne sakamakon farfaganda mai cike da ƙiyayya da wasu Yahudawan Larabawa, munafukai, da kafirai daga cikin Larabawa suka yada. Musulmi sukan kai waɗannan tambayoyi wajen Annabi Muhammad ﷺ, ko dai don neman bayani ko kuma don kawar da shakkun da wannan farfaganda mai guba ta haifar. Sau da yawa Annabi ﷺ zai karɓi wahayi yana ba da amsoshi cikakku kuma na ƙarshe. Wannan tsari yana sanar da koyar da Musulmi game da addininsu, kuma yana hana duk wani shiri na maƙiya da ake ƙullawa a kansu.

Questions were raised as a result of hostile propaganda spread by some Arabian Jews, hypocrites, and unbelievers among the Arabs. Muslims would then put those questions to the Prophet Muĥammad, either to seek clarification or to dispel doubts stirred by that poisonous propaganda. Revelation would often be received by the Prophet giving comprehensive and final answers. This process informs and educates the Muslims about their religion and pre-empts any hostile schemes or designs being contemplated against them.

Wannan yana nuna irin fafatawar da Alƙur'ani ya gwabza don haskaka zukatan daidaikun Musulmai da ƙarfafa al'ummar Musulmi wajen yaƙar barazanar da ke fitowa daga waje.

This illustrates the dynamics of the battles the Qur’ān was fighting to enlighten individual Muslims and to reinforce the Muslim community in combating outside threats.

Suna tambayarka abin da ya kamata su ciyar [a sadaka]. Ka ce: Duk wani abu mai kyau da kuka ciyar daga dukiyarku, ya kamata ya tafi ga iyaye da ƴan uwan kusa, ga marayu da mabukata, da kuma ga matafiya masu buƙata. Allah yana sane da duk wani alheri da kuke yi. (Ayah ta 215)

They ask you what they should spend [in charity]. Say, Anything good you spend of your wealth should go to parents and the near of kin, to orphans and the needy, and to travellers in need. God is well aware of whatever good you do. (Verse 215)

Maudu'in sadaka ya riga ya zo a cikin ayoyin Alƙur'ani da yawa kafin saukar wannan ayar. Yanayin da aka haifi Musulunci a cikinsa ya sa bayar da gudummawar kuɗi ta son rai daga Musulmai ya zama tilas gaba ɗaya, domin al'umma ta samu tasowa da ƙarfafa matsayinta, la'akari da manyan wahalhalu da barazanar yaƙi da take fuskanta. Haka kuma yana da muhimmanci a matsayin nuna haɗin kai da zumunci a cikin al'umma, da kuma kawar da rashin daidaito, da ƙarfafa aminci da dogaro da kai. Dukkan waɗannan halaye ne da ba makawa ga gina ingantacciyar fahimtar al'umma ta gaskiya da aiki tsakanin Musulmai.

The subject of charity had already been dealt with in several Qur’ānic passages that preceded the revelation of the present verse. The circumstances that witnessed the birth of Islam made voluntary financial contributions by Muslims absolutely essential in order for the community to emerge and consolidate its position, considering the great difficulties and threat of war it was facing. It was also essential as an expression of solidarity and cohesion within the community, and to eliminate inequality and reinforce loyalty and self-sufficiency. All these are indispensable qualities for building up a true and practical sense of community among the Muslims.

A wannan matakin, an tambayi wasu Musulmi "me ya kamata su ciyar" (a matsayin sadaka). (Aya ta 215) Tambayar tana game da irin dukiyar da Musulmi za su iya bayarwa a sadaka. Amsar tana magana ne game da yanayin kashe kudi a sadaka, kuma tana bayyana manyan wadanda suka fi cancanta da ita. Irin kalmomin amsar, "Ka ce: duk abin alheri da kuke ciyarwa daga dukiyarku," na nuna da farko cewa duk abin da aka bayar a sadaka yana da amfani ga mai bayarwa, ga wanda aka bayar masa, da kuma ga al'umma baki daya. Abu ne mai kyau a cikin kansa, kuma ana yinsa ne saboda dalilai masu kyau. Haka kuma yana nuna cewa ya kamata mutane su bayar daga mafi kyau da suke da shi, su raba shi da wasu. Baya ga amfanar mabukata, hakan zai tsarkake zuciyar mai bayarwa da ransa, kuma ya ba sadaka da taimakon wasu ma'ana ta gaskiya.

At this point we are told that some Muslims asked “what they should spend [in charily].” (Verse 215) The question is about the type of money Muslims may give in charity. The reply speaks of the nature of charitable spending and defines the most important beneficiaries. The phraseology of the answer, “Say, ‘Anything good you spend of your wealth,’“ indicates, first of all, that whatever is given in charity is good for the donor, the recipient and the community as a whole. It is good in itself and it is done for good reasons. It also implies that people should give from the best of what they have and share it with others. As well as benefitting the needy, this would purify the donor’s heart and soul and give charity and altruism real meaning.

Aayar da ke gaba tana magana ne a kan wajabcin ɗaukar makami saboda dalili na halal.

The next verse deals with the duty of taking up arms for a legitimate cause:

"An wajabta muku yaƙi, alhali kuwa abin ƙi ne a gare ku. Amma wataƙila kuna ƙin wani abu alhali shi ne alheri a gare ku, kuma wataƙila kuna son wani abu alhali shi ne sharri a gare ku. Allah ne Masani, ku kuwa ba ku sani ba." (Aya ta 216)

“Fighting is ordained for you, even though it is hateful to you. But it may well be that you hate a thing while it is good for you, and it may well be that you love a thing while it is bad for you. God knows, whereas you do not know.” (Verse 216)

Ɗaukar makami don goyon bayan wani dalili da Allah ya albarkace shi aiki ne mai wahala, amma duk da haka wajibi ne domin yana amfanar al'ummar Musulmi, daidaikun Musulmi, da kuma bil'adama baki ɗaya. Haka kuma yana tabbatar da abin da yake nagarta da adalci.

To take up arms in support of a cause blessed by God is a demanding duty, but is nevertheless necessary because it serves the good of Muslim individuals and communities as well as that of mankind as a whole. It also underpins what is good and right.

Kamar yadda take bukatu da shi, Musulunci yana la'akari da iyakokin yanayin ɗan Adam. Idan ana maganar yaƙi, ba wai kawai yana amincewa da ƙoƙari da sadaukarwar da yake bukata ba, har ma da ƙin yarda da ɗan Adam ke yi a dabi'ance na shiga cikinsa. Musulunci ba ya musanta, ya saɓa wa ko ya murkushe yanayin ɗan Adam, amma koyaushe yana neman hanya mai dacewa don magance al'amuran da ya gabatar. Yana bayyana a fili cewa wasu ayyuka a rayuwar nan suna da wahala, ba su da daɗi, ko ma abin ƙyama ne, amma a lokaci guda yana nuna cewa akwai wata babbar manufa da ake cimmawa ta hanyar cika su, wadda ba ta bayyana ga tunanin ɗan Adam ba nan take, domin yana da iyaka. Yana buɗe sababbin hanyoyin bege da nasara. Gama babu wanda zai iya tabbatar da cewa bayan sharrin da ke kusantowa akwai wani alheri da ba a yi tsammani ba. Shi kaɗai Allah, Masani, ya san sakamakon ayyukan yanzu a nan gaba, kuma ɗan Adam ba zai iya ma yin kamar yana da wannan gata ba.

As with all the obligations it prescribes, Islam takes into account the limits of human nature. In the case of war, it does not only acknowledge the efforts and the sacrifices it demands, but also man’s instinctive reluctance to prosecute it. Islam does not deny, contradict or suppress human nature, but always seeks an appropriate approach to deal with the issues it proposes. It clearly allows for the fact that certain obligations in this life are demanding, unappealing or even detestable, but at the same time it indicates that there is a greater cause to be served by fulfilling them, which might not be readily obvious to the human mind, finite as it is. It opens up new avenues of hope and achievement. For, no one can tell for certain whether there is not some unforeseen good beyond an impending evil. Only God, the omniscient, knows the future outcome of present actions, and man cannot even pretend to have that privilege.

Suna tambayarka game da yaƙi a cikin watan haram. Ka ce: "Yaƙi a cikinsa babban laifi ne, amma kange mutane daga hanyar Allah, kafirta da Shi da kuma Masallaci Mai Alfarma, da kuma korar mutanensa daga cikinsa — (duk wannan) ya fi girman laifi a wurin Allah." Tsanantawa saboda addini ya fi kisa muni. Ba za su daina yaƙarku ba har sai sun mayar da ku daga addininku, idan sun iya. Amma duk wanda ya daina addininsa daga cikinku, ya kuma mutu yana kafiri, to ayyukansa za su ɓace a duniya da kuma lahira. Irin waɗannan mutane makomarsu wuta ce, za su zauna a cikinta har abada. (Ayar 217)

They ask you about fighting in the sacred month. Say, ‘Fighting in it is a grave offence, but to turn people away from God’s path, to disbelieve in Him and in the Sacred Mosque, and to expel its people from it — [all this] is far more grave in God’s sight.’ Religious persecution is worse than killing. They shall not cease to fight you until they force you to renounce your faith, if they can. But whoever of you renounces his faith and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such people are destined for hell, wherein they shall abide. (Verse 217)

Yawancin rahotanni sun nuna cewa wadannan ayoyi an saukar da su ne dangane da wani aiki na mutum takwas daga cikin Muhājirūn [watau wadanda suka yi hijira tare da Annabi zuwa Madina], wanda `Abdullāh ibn Jaĥsh ya jagoranta, wanda Annabi Muĥammad ﷺ ya aike kafin babban yakin Badr, tare da wata wasika a rufe, aka umarce su kada su bude ta sai bayan sun yi tafiyar dare biyu. Lokacin da aka bude ta, umarnin da ke cikinta shi ne: “Idan ka karanta wannan wasikata, ka ci gaba da tafiya har ka isa kwarin Nakhlah, tsakanin Makka da Ṭā’if. Idan ka isa can, ka sa ido kan motsin Quraish, ka tattara labarin ayyukansu. Kada ka tilasta wa kowane daga cikin mutanenka ya tafi tare da kai.” Da `Abdullāh ibn Jaĥsh, shugaban rundunar, ya karanta umarnin, sai ya ce: “Ji da biyayya.” Ya sanar da sahabbansa, yana ba su zabi tsakanin su tafi tare da shi ko su koma Madina. Dukansu suka amince su ci gaba. Sun bi hanyar Ḥijāz, amma a hanya raƙumin da Sa`d ibn Abī Waqqāş da `Utbah ibn Ghazwān ke hawa ya bata, sai suka tsaya don neman sa. Sauran shida suka ci gaba, har suka isa kwarin, sai wata karamar kafilar kasuwanci ta Quraish ta wuce. Mutum hudu ne ke tafiya tare da ita, ciki har da `Amr ibn al-Ḥadramī. Rundunar ta kai musu hari, inda suka kashe `Amr ibn al-Ḥadramī, suka kama biyu daga cikin sauran ukun, yayin da na hudu ya tsere. Sun yi haka suna zaton cewa ranar karshe ce ta Jumādā II, alhali a gaskiya ranar farko ce ta Rajab, daya daga cikin watannin da Larabawa ke girmamawa, wadanda ba a yin yaki a cikinsu, kuma Musulunci ya tabbatar da tsarkinsu.

Several reports indicate that these verses were revealed in connection with an expedition of eight Muslims from the Muhājirūn [i.e. those who migrated with the Prophet to Madinah], led by `Abdullāh ibn Jaĥsh, dispatched by the Prophet Muĥammad prior to the great Battle of Badr, with sealed instructions and ordered not to open them before the company had travelled for two nights. When opened, the instructions read as follows: “When you have read this letter of mine proceed until you reach the Nakhlah valley, between Makkah and Ţā’if. Once there, monitor the movements of the Quraysh and gather news of their activities. Do not force any of your men to go with you.” On reading those instructions, `Abdullāh ibn Jaĥsh, the group commander, said, “To hear is to obey.” He informed his Companions, giving them the choice to join him or return to Madinah. They all agreed to go ahead. They took a route through the Ĥijāz, but on the way the camel mounted by Sa`d ibn Abī Waqqāş and `Utbah ibn Ghazwān went missing and they stayed behind to look for it. The other six went on and, as they reached the valley, a small trade caravan belonging to the Quraysh, passed by. Four people, including `Amr ibn al-Ĥadramī, were travelling with it. The task force attacked it, killing `Amr ibn al-Ĥadramī and apprehending two of the other three men, while the fourth escaped. They did this thinking it was the last day of Jumādā II, whereas in fact it was the first day of Rajab, one of the months recognized as sacred by the Arabs, when no fighting may take place, and whose sanctity was endorsed by Islam.

Aya ta ci gaba da bayyana, a fili, yadda kafirai suke da ƙudurin cimma burinsu na lalata imanin Musulmi, inda take cewa: "Ba za su daina yaƙarku ba har sai sun mayar da ku daga addininku, idan sun iya." (Aya ta 217)

The verse then goes on to state, in no uncertain terms, how determined the unbelievers are in pursuing their goal of destroying the Muslims’ faith, saying: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (Verse 217)

Wannan manufa ta zama ruwan dare ga dukkan maƙiyan Musulunci a ko'ina, waɗanda wanzuwarsa da nasararsa ke ga alama tamkar tushen ƙiyayya mai zurfi da damuwa mai girma a gare su.

This objective is common to all enemies of Islam everywhere, to whom its very existence and success seem to be a source of deep resentment and consternation.

Suna cikin matuƙar fargaba game da ƙarfi da juriyar Musulunci da ke tattare da shi. Hasken ra'ayoyinsa da tsananin ƙa'idojinsa suna kamar suna jawo musu ƙin jini da adawa, domin Musulunci tushe ne na tsayayya wa ƙarya, zalunci da lalata. Wannan mummunan hali ga Musulunci shi ne ginshiƙin mafi yawan manufofi da shirye-shiryen ƙiyayya da son zuciya da ake ƙaddamarwa a kan al'ummomi da ƙungiyoyin Musulmai a sassa da dama na duniya.

They are profoundly alarmed by Islam’s inherent strength and resilience. The clarity of its ideas and the rigour of its principles seem to evoke their displeasure and hostility because Islam represents a bedrock of resistance against falsehood, tyranny and corruption. This morbid attitude towards Islam lies behind most of the hostile and bigoted policies and designs directed against Muslim groups and communities in many parts of the world.

Hanyoyi da dabarun cimma wannan manufa marar tsarki na iya bambanta daga wannan hali zuwa wancan, amma burin yana nan daram: tilasta wa Musulmi su watsar da addininsu. Wannan yaƙi ba ya raguwa ko sassautawa. Ana ƙara ƙarfi a kowane mataki, kuma ana tura ƙarin albarkatu duk lokacin da aka ga ya zama dole.

The methods and means of achieving this unholy goal may vary from one case to another, but the aim remains constant: to force Muslims to abandon their faith. This campaign never abates or relaxes. Fresh impetus is added at every stage, and greater resources are deployed whenever deemed necessary.

Saboda haka, Alkur'ani ya yi kira da a yi taka-tsantsan da dagewa, yana gargadin mummunan sakamako idan Musulmi suka mika wuya ga matsin lamba ko suka bar matsayinsu. Ya ce: "Amma duk wanda ya koma daga addininsa ya mutu yana kafiri, to ayyukansa za su bata a duniya da lahira. Irin wadannan mutane su ne 'yan wuta, a cikinta za su dawwama." (Aya ta 217)

Suratun ta ci gaba da bayar da hukunce-hukuncen Musulunci game da shan giya da caca, abubuwa biyu da suka fi shahara a tsakanin Larabawa a lokacin, wadanda ba su da wani abu mai muhimmanci da zai shagaltar da tunaninsu ko lokacinsu.

The sūrah goes on to give the Islamic rulings on drinking and gambling, two of the most popular indulgences among the Arabs at the time, who had little else of importance to occupy their minds or their time:

Suna tambayarka game da abubuwa masu sa maye da caca. Ka ce: "A cikin su duka akwai babban sharri, ko da yake suna da wasu amfani ga mutane, amma sharrinsu ya fi amfaninsu girma." (Aya ta 219)

They ask you about intoxicants and games of chance. Say, ‘In both there is great evil although they have some benefits for people, but their evil is far greater than their benefit. (Verse 219)

Kafin saukar wannan ayar, shan giya da caca ana jure su ne, amma ba a taɓa amincewa da su ba. Babu wata magana guda a cikin Alƙur'ani da za a iya fassarawa a matsayin halatta su. Sai dai Allah ya tsara hanyar da yake so sabuwar al'ummar Musulmi ta bi, yana yi mata alama mataki-mataki, domin ta iya cika matsayin da Ya ba ta. Lokaci ya zo da ya kamata a hana irin waɗannan harkoki na ɓata lokaci, a kawar da su daga cikin al'ummar Musulmi, wadda matsayinta a rayuwa da tarihin ɗan Adam ya buƙaci sadaukarwa da cikakken shiga da sanin kowa a cikinta. Ba kamar al'ummomin da ba su yi imani da Allah ba, a baya, yanzu da nan gaba, al'ummar Musulmi ba ta da wuri ga gujewa rayuwa ko yawan nishaɗi. Hanyar Alƙur'ani wajen haramta waɗannan ayyuka tana da matsakaici kuma an tsara ta da gangan.

Prior to the revelation of this verse, drinking and gambling were tolerated but never condoned. We do not have a single statement in the Qur’ān which may be construed as making them permissible. God, however, carefully charted the way He wanted the newly born Muslim community to take, marking it step by step, so that it would he able to fulfil the role He has assigned to it. The time had to come when such wasteful pastimes would be condemned and rooted out of the Muslim community whose role in the life and history of mankind demanded the dedication and full conscious participation of everyone in that community. Unlike godless societies, past, present and future, a Muslim community has no room for escapism or excessive diversions. The Qur’ānic approach in banning these practices was measured and deliberate.

Wannan magana ta kasance mataki na farko zuwa ga haramta shan giya da caca gaba ɗaya a cikin al'ummar Musulunci. Duk da cewa nagarta da mugunta sukan haɗu su rikice da juna, har ta kai ba zai yiwu a duniyar mutane abubuwa su zama nagari kwata-kwata ko mugu kwata-kwata ba, babban ma'auni na ko wani abu ya halatta ko ya haramta shi ne yawan alherin ko sharrin da ke tare da shi.

Da farkon Musulunci, bautar da mutane ta kasance wani al'ada ce ta zamantakewa da tattalin arziki da aka sani a ko'ina cikin duniya. Duk wani motsi na kawar da bauta zai bukaci sauyi mai zurfi a zamantakewa da gyare-gyare da daidaitawa masu nisa a tattalin arziki, da kuma yarjejeniyoyi da taruka na kasa da kasa da za su tsara yadda ake mu'amala da fursunonin yaki. Musulunci bai taba amincewa da bauta ba. Babu wata magana guda daya a cikin Alkur'ani da take ba da shawara ko amincewa da bauta ko kama fursunonin yaki don a mai da su bayi.

At the advent of Islam, slavery was an established social and economic practice known all over the world. Any movement towards the abolition of slavery would require radical social change and far- reaching economic reforms and adjustments, as well as international treaties and conventions to govern the treatment of war prisoners. Islam never condoned slavery. There is not a single statement in the Qur’ān that recommends or approves of slavery or the enslavement of war prisoners.

Bauta ta kasance wani al'ada da ta yaɗu sosai, kuma tana da tasiri mai yawa a kan tattalin arzikin duniya.

Slavery was a widespread practice with considerable bearing on the world economy.

Haka kuma, al'ada ce ta duniya cewa ana mai da fursunonin yaki bayi.

Moreover, it was an international tradition that prisoners of war were made slaves.

Saboda haka, babu wani zaɓi face a kawar da shi a hankali, mataki-mataki.

Hence, there was no alternative but to phase it out gradually and progressively.

Baya ga bayin yaƙi da yara bayi, Musulunci ya zaɓi kawar da tushen bauta da kuma busar da majiyoyinta, tare da babbar manufa ta kauce wa tashin hankali a cikin al'umma, kuma ya yi ƙoƙari wajen samar da tabbacin asali na rayuwa mai mutunci da girma ga bayin da aka 'yantar.

Apart from war captives and slave children, Islam opted for eliminating the root causes and drying up the sources of slavery, with an overriding objective to avoid social upheaval, and it strove to provide the basic guarantees of a decent living and dignity for freed slaves.

Game da fursunonin yaƙi, Musulunci ba zai iya kawar da bautar fursunonin yaƙi da kansa ba, domin ƙasashe marasa Musulunci suna ci gaba da yin hakan ga fursunonin Musulmi a lokacin yaƙi. Idan ya yi hakan, nan take da hakan zai sanya Musulmi cikin rashin fa'ida idan aka kwatanta da abokan gābansu. Idan aka kama wasu sojojin Musulmi a matsayin fursunoni, tabbas za a mayar da su bayi, yayin da fursunonin da Musulmi suka kama za su ci gaba da kasancewa 'yantattu. A gefe guda, idan Musulunci zai buƙaci a 'yanta yara da aka haifa cikin bauta nan take, kafin a samar da yanayin zamantakewa da tattalin arziki da zai karɓe su a matsayin 'yan ƙasa 'yantattu, da an bar su a tsaka-tsaki, an jefa su cikin al'umma ba tare da hanyar rayuwa ko jin daɗin jama'a ba. Da ba su da iyalai da za su kare su daga nutsewa cikin talauci ko lalacewar ɗabi'a.

Surah ta ci gaba, tana amsa wasu tambayoyi tare da kafa wasu muhimman ƙa'idodin Musulunci. "Suna tambayarka abin da za su ciyar a matsayin sadaka; ka ce: 'Duk abin da kuka iya rabawa.' Haka Allah ya ke bayyana ayoyinsa a gare ku, don ku yi tunani game da wannan duniya da lahira." (Ayoyi 219-220) Note: the rules require "God" to be written as the Hausa word for God, never "Allah", so the translation should read: Surah ta ci gaba, tana amsa wasu tambayoyi tare da kafa wasu muhimman ƙa'idodin Musulunci. "Suna tambayarka abin da za su ciyar a matsayin sadaka; ka ce: 'Duk abin da kuka iya rabawa.' Haka Ubangiji ya ke bayyana ayoyinsa a gare ku, don ku yi tunani game da wannan duniya da lahira." (Ayoyi 219-220)

The sūrah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220)

Amsar wannan tambayar a karo na farko, a aya ta 215, an bayyana abin da za a iya bayarwa a sadaka da kuma wanda za a ba shi, sai a nan kuma an bayyana adadi.

The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities.

Duk abin da ya wuce bukatun mutum na yau da kullum na asali ya kamata a dauke shi a matsayin abin da za a iya bayarwa ga wasu, farawa da wadanda suka cancanta daga cikin danginsa na kusa, kamar yadda aka riga aka nuna.

Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.

Maganar da ke sama tana nuna cewa zakkar wajibi ita kadai ba ta isa a matsayin hanyar raba dukiya ba, kuma wannan hukunci, a ra'ayina, zakkar da aka sanya ba ta soke shi ba. Biyan zakka da masu wajibcinta suke yi ba ya kubutar da su daga bayar da karin gudummawa da taimako ga ayyukan alheri. Zakka haraji ne da hukumar Musulunci mai mulki ke karbawa domin a raba shi ga sassan da Alqur'ani ya ambata (9: 60), kuma bayan haka Musulmi na ci gaba da kasancewa da wajibci ga Allah da 'yan'uwansu Musulmi a cikin al'umma. Wannan ba lallai ba ne ya kawo karshen iyawar mutum wajen bayarwa, ko kuma sha'awarsa ta samun karin albarka da yardar Allah Madaukakin Sarki. Annabi Muhammadﷺ an ruwaito shi a littafin al-Jaşşāş mai suna Aĥkām al-Qur'ān yana cewa: "Akwai wajibci a kan dukiya banda zakka." Idan ba a sauke wannan wajibci da radin kai ba, wanda shi ne mafi alheri da abin yabo a fili, to hukumomin Musulunci suna da iko su karbi kudade fiye da zakkar wajibi, domin a kashe su a cikin maslahar jama'a, don hana almubazzaranci ko tara dukiya.

Sūratul ta sa'an nan ta tayar da tambaya game da yadda ya kamata a yi wa marayu. "Suna tambayarka game da marayu; ka ce: 'Gyara al'amuransu shi ne mafi alheri.' Idan kuka haɗa al'amuransu da na ku, ku tuna cewa su 'yan'uwanku ne. Allah ya san mai ɓata al'amura da mai gyarawa. Da Allah ya so, da zai ɗora muku nauyi mai girma. Lalle Allah Mai iko ne, Mai hikima." (Aya ta 220)

The sūrah then raises the question of how orphans ought to be treated. “They ask you about orphans; say, ‘To improve their conditions is best.’ If you mix their affairs with yours, remember that they are your brothers. God knows him who spoils things and him who improves. Had God so willed, He would indeed have overburdened you. God is indeed Almighty, Wise.” (Verse 220)

Jin ƙai ne tushen al'ummar Musulunci, wacce ke da alhakin kula da raunana daga cikin mambobinta da kare muradunsu. Yaran marayu, waɗanda suka rasa iyayensu ɗaya ko duka biyu tun suna ƙanana, su ne a sahun farko na rukunonin al'umma da suka cancanci kulawa da kariya. Wasu masu kula da yaran marayu sukan haɗa dukiya ko kadarorin da waɗannan yara suka gada da nasu, don kasuwanci ko wasu dalilai, abin da ba koyaushe yake amfanar yaran ba. Yayin da Alƙur'ani ya yi Allah-wadai da irin waɗannan ayyuka, wasu mutane masu lamiri sun fara jin laifi, kuma sun wuce gona da iri ta wata hanyar a kula da marayu, har suka raba abincinsu da na marayun da suke kula da su.

Social welfare is the bedrock of Muslim society which has a responsibility to care for the weaker among its members and protect their interests. Having lost either or both of their parents at a young age, orphan children would come at the top of the list of social groups that deserve care and protection. Some guardians of orphan children used to incorporate any possessions or wealth those children might have inherited into their own, for trading or other purposes, which did not always work in the children’s favour As the Qur’ān denounced such actions, some conscientious people began to feel guilty and went too far the other way in caring for orphans, to the extent that they separated their own food from that of the orphans in their care.

Wannan ya sa aka sauke wahayi na gaba don daidaita al'amarin da kuma sanya dukan batun a kan hanyar da ta dace. An yi kira ga Musulmi su yi abin da zai amfani maslahar yaran marayu da suke kulawa. Domin su mambobi ne na babbar iyalin Musulunci, ya kamata a kula da marayu cikin ruhin 'yan'uwantaka da zumunci. Allah ne Alkalin niyyoyi da manufofin mutane. Yana sanin waɗanda suke da gaskiya, kuma, domin Shi Mai iko duka ne kuma Mai jin ƙai, ba ya son ya ɗora musu nauyi fiye da kima.

This led to subsequent revelations being sent down to moderate the situation and put the whole issue in a proper perspective. Muslims were urged to do what would he in the best interest of the orphan children they were caring for. Being members of the larger family of Islam, orphans should be treated in a spirit of fraternity and brotherhood. God is the judge of people’s motives and intentions. He recognizes those who are genuine and, being all-powerful and compassionate, He does not wish to overburden them.