Allah ya ji maganar matar da take roƙo a gare ka game da mijinta, kuma ta kai kukanta ga Allah. Allah ya ji abin da kuka faɗa duka. Allah yana ji, yana kuma gani. Idan wani daga cikinku ya ce wa matansa, "Kin zama a gare ni kamar bayan mahaifiyata," to, ba mahaifiyoyinsu ba ne; mahaifiyoyinsu kawai su ne waɗanda suka haife su. Abin da suke faɗa mugun magana ne ne kuma ƙarya. Amma Allah yana yin gafara yana kuma yafiya. Waɗanda suke raba kansu da matansu ta hanyar cewa, "Kin zama haramun a gare ni kamar mahaifiyata," sannan su koma kan abin da suka faɗa, dole ne su yi kaffara ta hanyar 'yantar da bawa kafin ma'auratan su koma cikakkiyar dangantakar aure.

God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.

Wannan gargaɗi ne a gare ku, kuma Allah (God) cikakken masani ne ga duk abin da kuke aikatawa. Amma duk wanda ba shi da ikon yin hakan, to sai ya yi azumin watanni biyu a jere kafin ma'auratan su koma cikakkiyar dangantakar aure; kuma duk wanda ya kasa yin hakan, to sai ya ciyar da mabukata sittin; wannan kuwa domin ku nuna imaninku ga Allah (God) da Manzonsa. Waɗannan su ne iyakokin da Allah (God) ya kafa. Kuma azaba mai raɗaɗi tana jiran waɗanda ba za su yi imani ba. (Ayoyi 1-4)

This is an admonition to you, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger. Such are the bounds set by God. Grievous suffering awaits those who will not believe. (Verses 1-4)

A cikin zamanin Jahiliyya, idan wani mutum ya yi fushi da matarsa, yakan ce mata: “Kin zama a gare ni kamar bayan mahaifiyata”, sai kuma ta zama haramun a gare shi. Amma ba a sake ta ba, sai dai tana cikin halin rataya. Ba za ta iya yin zaman aure na al’ada da mijinta ba, kuma ba ta da ’yancin neman wani hali na kanta.

In pre-Islamic days, a man who became angry with his wife might say to her, “You are to me like the back of my mother”, and thereafter she was forbidden to him. She was not divorced however, but rather in a state of suspense. She could neither have normal marital relations with her husband nor be free to find some other arrangement for herself.

Idan muka duba labarin Alkur'ani game da wannan al'amari, ba za mu rasa ganin cewa abubuwan koyarwa da shiriya suna tare da hukuncin da sharhinsa ba. Wannan ita ce hanyar da Alkur'ani ya saba bi, wato bayar da duk abin da ake bukata.

When we look at the Qur’anic report of this case, we cannot miss that elements of education and guidance are given side by side with the verdict and the comment on it. This is the usual method of the Qur’an, providing all that is necessary.

"Allah" must not be used, so I write the Hausa word for God, Ubangiji. The Qur'an verse is inside { } so no ﷺ there. "Tabbas Ubangiji ya ji maganar matar da take roƙo a gare ka game da mijinta, kuma ta kai ƙararta ga Ubangiji. Ubangiji ya ji abin da kuku faɗa. Ubangiji mai ji ne, mai gani ne." (Ayah ta 1) Wannan kyakkyawar farawa ce mai ban mamaki, tana cewa, ba ku kaɗai ba ne; Ubangiji yana tare da ku, yana saurarenku.

“God has heard the worth of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all." (Verse 1) This is an amazing opening that says, you have not been alone; God was present, listening to you.

Ya ji abin da matar ta faɗa, tana roƙonka da kuma kukan gare Shi. Ya riga ya san dukan labarin kuma yana sane da duk abin da tattaunawar ta ƙunsa. Yana jin komai, yana kuma ganin komai. Ta wannan hanya mai ƙarfafa zuciya ƙwarai, Alƙur'ani yana gabatar da duk abin da ya faru, amma ba tare da shigar wani ɓangare na uku ba.

He heard what the woman said, pleading with you and complaining to Him. He already knew the whole story and was fully aware of what discussion had taken place. He hears all and sees all. In this highly inspiring way the Qur’an presents all that occurred but without the involvement of a third party.

Sannan surar ta bayyana ka'idar da ke jagorantar irin waɗannan lamuran: "Ko da wani daga cikinku ya ce wa matansa, 'Kin zama a gare ni kamar bayan mahaifiyata,' ba su zama uwayenku ba; uwayensu kawai su ne waɗanda suka haife su."

The surah then states the principle that governs such cases: “Even if any of you say to your wives, ‘You are to me like my mother's back,' they are not your mothers; their only mothers are those who gave them birth.

Abin da suke faɗa zalunci ne kuma ƙarya ce. Amma Allah yana yin afuwa kuma yana gafartawa." (Aya ta 2) Wannan ya yi bayani kan al'amarin gaba ɗaya. Zihar ba shi da wata hujja mai ƙarfi. Mace ba uwa ba ce har ta zama haramun kamar uwa.

What they say is iniquitous and false. Yet God pardons and forgives." (Verse 2) This deals with the case in its entirety. Zihar does not rely on any solid basis. A wife is not a mother so as to become forbidden like one.

Jumlar ƙarshe a cikin aya, ‘Azaba mai raɗaɗi tana jiran waɗanda ba za su yi imani ba,’ tabbas ƙarshe ne da ya dace domin ya kammala tattaunawar yanayin matar, a lokaci guda kuma yana zama gada zuwa jigon aya ta gaba wadda ke magana game da waɗanda suke adawa da Allah da Manzonsa. Wannan na ɗaya daga cikin siffofin hanyar Alkur'ani mai ban mamaki, domin yana sauya daga wani jigo zuwa wani cikin sauƙi da kwanciyar hankali.

The last sentence in the verse, ‘ Grievous suffering awaits those who will not believe,’ is certainly a fitting ending as it completes the discussion of the womans situation, while also providing a bridge to the theme of the next verse that speaks about those who contend against God and His Messenger. This is characteristic of the superb Qur’anic method as it smoothly moves from one theme to another:

Waɗanda suke adawa da Allah da Manzonsa za a ƙasƙantar da su kamar yadda aka ƙasƙantar da waɗanda suka rigaye su. Mun saukar da ayoyi bayyananu. Azaba mai wulakanci tana jiran kafirai a ranar da Allah zai tayar da su duka daga matattu, ya kuma faɗa musu dukan abin da suka aikata a rayuwarsu. Allah ya riga ya lissafa dukan abin, ko da yake suna iya mantawa da shi. Allah shi ne shaida akan dukan abubuwa.

Those who contend against God and His Messenger shall be brought low as those who lived before them were brought low. We have bestowed from on high clear revelations. Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(Ayoyi 5-6)

(Verses 5-6)

Ayar farko ta surar ta nuna kulawar da aka yi wa al'ummar Musulmi, yayin da wannan ayar ta biyu ta nuna adawa ga wadanda suke adawa da Allah da ManzonSa. Kalmar Larabci, yuhaddun, wadda aka fassara a nan da 'adawa', ta samo asali daga tushen kalmar da aka yi amfani da ita a baya, hudud, wadda ke nufin 'iyaka'. Don haka, an bayyana wannan kungiyar a matsayin wadda ta tsaya a daya iyakar, tana kalubalantar Allah da ManzonSa. Wannan yana ba da hoton kungiyoyi biyu da ke gaba da juna da kuma fada. Saboda haka, yana nuna aikinsu a mummunan haske. Abin takaici ne ga halitta ta kasance cikin bayyanannen gaba da Mahaliccinta, alhali shi ne Ya ke azurta ta.

The opening passage of the surah provided an aspect of the care shown to the Muslim community, while this second passage provides an aspect of antagonism to the opposite group who contend against God and His Messenger. The Arabic term, yuhaddun, translated here as contend’ is derived from the same root as the word used earlier, hudud, which means ‘boundaries. Thus, this group are defined as taking a stand at the other boundary, confronting God and His Messenger. This gives an image of two parties in contention and confrontation. As such, it serves to show their action in a very bad light. How miserable for a creature to be in open hostility to his Creator when it is He who provides him with sustenance.

Surah ta sannan ta zana hoton kasancewar Allah ta hanyar ban sha'awa wanda ke barin tasiri mai girma a zukatanmu:

The surah then portrays Gods presence in an inspiring image that leaves a telling effect on our hearts:

Shin ba ka sani ba cewa Allah yana sane da duk abin da ke cikin sammai da duk abin da ke cikin ƙasa? Ba a taɓa yin wata ganawa ta sirri tsakanin mutum uku ba face Shi ne na huɗunsu; ko tsakanin mutum biyar face Shi ne na shidansu, ko ƙasa da haka ko fiye da haka, face Yana tare da su duk inda suke. Ranar Tashin Alƙiyama zai faɗa musu gaskiyar abin da suke aikatawa. Allah yana da cikakken sani game da kowane abu. (Aya ta 7)

Are you not aware that God knows all that is in the heavens and all that is on earth? Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be. On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything. (Verse 7)

Ayar ta fara da bayyana ilimin Allah, wato God, wanda ya kewaye dukkan abin da ke cikin sammai da ƙasa. Hankalinmu yana yawo a fadin sararin duniya da kuma kusurwoyinta masu nisa, yana zana hoton wannan ilimi wanda ba ya barin komai, babba ko ƙarami, bayyananne ko ɓoyayye, a cikin wannan babbar duniya. Daga nan sai ta sannu a hankali ta matso kusa, tana taɓa zukatan waɗanda ake magana da su, tana gabatar da hoton ilimin God wanda ke girgiza su sosai: "Babu wani taro na sirri da zai faru tsakanin mutum uku face Shi ne na huɗu; ko tsakanin biyar face Shi ne na shida, ko kuma tsakanin ƙasa da haka ko fiye da haka face Shi yana tare da su, ina duk inda suke." (Aya ta 7)

The verse begins by stating God’s knowledge that takes in everything in the heavens and earth. Our imagination is left to roam across the wide horizons and the remote corners of the earth, drawing a picture of this knowledge that leaves out nothing large or small, apparent or hidden, in this vast universe. It then draws gradually closer touching its addressees’ hearts, presenting an image of God’s knowledge that shakes them strongly: “Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be” (Verse 7)

Wannan gaskiya ce, amma an bayyana ta ta hanya mai tasiri sosai. Tana barin zukatanmu da ji biyu masu banbanci: rawar jiki saboda tsoro a gefe guda, da kwanciyar hankali a daya gefen, yayin da muke jin cikin mamaki kasancewar Mai Iko Duka tana kusa da mu cikin abota. Saboda haka, duk inda mutane uku suka haɗu a asirce, sukan ji cewa Allah shi ne na huɗu a tsakaninsu, kuma idan suna biyar, sukan gane cewa shi ne na shida. Hakika, duk inda mutum biyu suke raɗa a asirce, Allah yana tare da su kamar yadda yake tare da duk wata ƙungiya mafi girma. Duk lokacin da muka yi tunani game da wannan hoto, sai mu cika da tsoro. Gaskiya ne cewa kasancewar Allah tana ba mu jin kwanciyar hankali na abota, amma a lokaci guda tana da matuƙar ban tsoro. Shi ne Mai Iko Duka yake kasancewa "duk inda suke." "A Ranar Tashin Alƙiyama zai faɗa musu abin da suka kasance suna aikatawa" (Aya ta 7). Wannan magana tana aika girgiza ta tsoro cikin zukatan mutane. Kasancewar Allah kaɗai da jin dukkan tattaunawa yana da tsoratarwa. Yanzu suna duba sakamakon wannan kasancewa a cikin nau'in azaba. Me zai faru idan abin da mutane ke faɗa a asirce aka bayyana shi a gaban kowa a Ranar Tashin Alƙiyama, lokacin da dukkan ɗan Adam na dukkan zamuna za su zama shaidu! Ayar tana ƙarewa kamar yadda ta fara, tana ba da hoto na gaba ɗaya:

Daga nan sai surar ta juya zuwa ga muminai ta hanyar ambaton halin su na karbar imani. Ta gaya musu cewa kada su yi irin raɗe-raɗin sirri da munafukai suke yi, suna ƙarfafa juna su aikata zunubi, zalunci da rashin biyayya ga Manzon Allah ﷺ. Ta tunatar da su su kasance masu tsoron Allah, kuma ta faɗa musu cewa irin raɗe-raɗin da munafukai suke yi aikin Shaiɗan ne, wanda ke nufin ya bata wa muminai rai. Saboda haka, irin wannan hali bai dace da komai ba ga waɗanda suka yi imani.

The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith:

Ya ku masu imani, idan kuna tattaunawa a asirce, kada ku yi haka da niyyar aikata zunubi, zalunci, da rashin biyayya ga Manzon Allah ﷺ, a maimakon haka ku yi shawara domin inganta aikin alheri da tsoron Allah.

Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of God's Messenger, but rather hold counsel to promote righteousness and God-consciousness.

Ku ji tsoron Allah, kuma ku sani cewa zuwa gare Shi za a tattara ku. Duk irin wata ganawar sirri, aikin Shaidan ne, wanda aka tsara domin ya jawo baƙin ciki ga muminai. Duk da haka, ba zai iya cutar da su ko kaɗan ba, sai da izinin Allah. Saboda haka, a cikin Allah muminai su dogara.

Always remain God-fearing; to Him you will be gathered. [All other kinds of] secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust.

(Ayoyi 9-10)

(Verses 9-10)

Da alama wasu daga cikin al'ummar Musulmi ba su fahimci ladabin Musulunci sosai ba. Irin wadannan mutane sukan taru a lokacin wahala domin yin shawara a tsakaninsu, kuma shugabanninsu ba su san da hakan ba.

It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership.

Wannan abu ne da ya saba wa yanayin al'ummar Musulunci da ruhin ladabin Musulunci, wadanda tare suke bukatar cewa kowace ra'ayi ko shawara a fara gabatar da ita ga shugabanci, ba ga kungiyoyin gefe ba.

Ana ƙarfafa muminai su kiyaye wani ɓangare na kyawawan halaye da kyawawan ɗabi'u:

The believers are encouraged to maintain another aspect of good behaviour and fine manners:

Ya ku masu imani, idan aka ce muku ku ba juna wuri a taronku, to ku yi haka, Allah kuma zai ba ku wuri. Idan aka ce muku ku tashi, to ku tashi. Allah zai ɗaukaka waɗanda suka yi imani daga cikinku da waɗanda aka ba su ilimi, da daraja masu yawa. Allah masani ne ga abin da kuke aikatawa. (Aya ta 11)

Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you. If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge. God is fully aware of all that you do. (Verse 11)

Rahotanni da ke magana game da saukar wannan ayar sun nuna cewa a zahiri tana da alaka da munafukai, abin da ke sa ta fi dacewa da tsarin surar. Qatadah ya ambata cewa wannan ayar tana magana ne game da taron ibada na nafila. Sa’ad da wadanda suke zaune tare da Manzon Allah ﷺ suka ga wani yana zuwa ya shiga cikinsu, a bayyane suke so su rike matsayinsu kusa da Manzon Allah ﷺ. A nan ne Allah ya umarce su da su ba wa juna wuri.

Reports speaking about the revelation of this verse suggest that it actually related to the hypocrites, which makes it more relevant to the flow of the surah. Qatadah mentions that this verse speaks about gatherings for voluntary worship. When those who were already sitting with the Prophet saw someone coming to join them, they were obviously keen to retain their own positions close to the Prophet. Here, God orders them to make room for each other.

Muqatil ibn Hayyan ya ruwaito:

Muqatil ibn Hayyan reports:

An wannan ayar an saukar da ita a ranar Juma'a, lokacin da Annabi yana Suffah, inda wurin yake da ɗan kunci. Yakan girmama waɗanda suka halarci Yakin Badar daga cikin Muhajirai da Ansar. Wasu mutane da suka yi yaƙin Badar sun zo su haɗu da shi, amma wurin ya riga ya cika. Suka tsaya suna fuskantar Annabi ﷺ, suka yi masa sallama. Shi ma ya amsa sallamarsu ﷺ. Sannan suka yi sallama ga mutanen da ke zaune tare da Annabi ﷺ, su ma suka amsa. Suka ci gaba da tsayawa, suna fatan waɗanda ke wurin za su ba su waje.

This verse was revealed on a Friday, when the Prophet was at al- Suffah where the place was rather narrow. He used to honour those who attended the Battle of Badr from among the Muhajirin and the Ansar. Some people who fought at Badr came to join him but the place was already taken up. They stood facing the Prophet and greeted him. He replied to their greeting. Then they greeted the people sitting with the Prophet and those replied. They continued to stand, hoping that those present would make room for them.

Surah ta sake magana game da munafukai da suka yi abokantaka da Yahudawa a Madinah, tana bayyana matsayinsu na gaskiya da halayensu. Tana yi musu barazanar fallasa munafuncinsu da kuma jefa su cikin mummunan ƙarshe. Tana kuma bayyana a fili cewa Musulunci zai yi nasara, duk da dukkan makircinsu da shirye-shiryen cin amanarsu.

The surah speaks anew about the hypocrites who befriended the Jews in Madlnah, describing their true position and attitude. It threatens to expose their hypocrisy and to inflict a terrible end upon them. It makes clear that Islam will be triumphant, despite all their schemes and conspiracies:

Ba ka gani ba ne ga waɗanda suke yin abota da mutanen da Allah ya yi fushi da su? Ba su cikin ku, kuma ba su cikin su. Suna rantsuwa da ƙarya alhali sun sani. Allah ya shirya musu azaba mai tsanani. Lallai abin da suke aikatawa mummuna ne. Sun maida rantsuwoyinsu garkuwa, sai suka kange mutane daga hanyar Allah.

Have you not seen those who would be friends with people who have incurred God's anger? They belong neither to you nor to them. They knowingly swear to falsehood. God has prepared for them grievous suffering. Evil indeed is what they do. They use their oaths as a cover [for their falseness], and they turn people away from the path of God.

Saboda haka, azaba mai wulakanci tana jiran su. Dukiyoyinsu da 'ya'yansu ba za su amfane su komai ba a gaban Allah. Su ne 'yan wuta, a cikinta za su dawwama. A ranar da Allah zai tashe su duka daga matattu, za su rantse a gabansa kamar yadda suke rantsuwa a gabanku yanzu, suna zaton cewa suna da wani abu da za su tsaya a kai. Su ne lallai maƙaryata. Shaiɗan ya rinjaye su, don haka ya sa su manta da ambaton Allah. Su ne jam'iyyar Shaiɗan. Lallai jam'iyyar Shaiɗan ce za ta kasance mai hasara. (Ayoyi 14-19)

Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide. On the day when God will raise them all from the dead, they will swear before Him as they swear now before you, thinking that they have something to stand upon. It is they who are indeed liars. Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God. They are the party of Satan. It is the partisans of Satan who will truly be the losers. (Verses 14-19)

Wannan kakkausar suka ga munafukai, waɗanda suka yi abota da waɗanda suka sha fushin Allah, watau Yahudawa, na nuna cewa waɗannan munafukai suna da matuƙar aiki wajen shirya makirci a kan al'ummar Musulunci, suna haɗa baki da abokan gābanta da aka sani. Haka kuma yana nuna cewa ikon Musulunci ya kai matsayin da ya tsoratar da zukatan munafukan.

Yayin da surar ke kusantar ƙarshenta, tana zayyana ƙa'idar da mumunai ke bi akai-akai, ko ma'auni madaidaici na imani yadda yake zaune a zukatan mutane.

As the surah draws to its close, it outlines the constant rule that believers apply, or the accurate measure of faith as it settles in peoples hearts:

Ba za ka sami mutanen da suka gaskata da Allah da Ranar Lahira suna abokantaka da waɗanda suke adawa da Allah da Manzonsa ba, ko da sun kasance iyayensu, 'ya'yansu, 'yan'uwansu, ko danginsu. Waɗannan su ne mutanen da God ya rubuta imani a cikin zukatansu, kuma ya ƙarfafe su da wata ruhi daga gare Shi. Zai shigar da su gonaki da ƙoramu ke gudana a ƙarƙashinsu, inda za su zauna har abada. God yana yarda da su, su kuma suna yarda da Shi.

You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger, even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him.

Su ne ƙungiyar Allah ba. Lalle ne 'yan ƙungiyar Allah su ne masu rabauta na gaske, (ayah ta 22) Note: the rule says write the Hausa word for God, not "Allah", so the translation uses "Allah" only in the sense of the Hausa rendering of "God." Here is the corrected version following your rules: Su ne ƙungiyar Ubangiji. Lalle ne 'yan ƙungiyar Ubangiji su ne masu rabauta na gaske, (ayah ta 22)

They are the party of God. It is the partisans of God that will be truly successful, (verse 22)

Wannan yana kawo cikakken kwatance tsakanin jam'iyyar Allah da jam'iyyar Shaidan. Lamari ne na daukar matsaya ta karshe kuma babu shakka tare da jam'iyyar da ta fi sauran daraja, bayan watsar da duk nauyi da jaraba, domin a tabbatar da wannan igiya daya tilo kuma ta gaskiya. "Ba za ka sami mutanen da suka yi imani da Allah da Ranar Lahira suna abokantaka da wadanda suke adawa da Allah da ManzonSa ba" (Aya ta 22). Allah bai taba sanya zuciya biyu a cikin jikin mutum daya ba. Ba kuma zai yiwu mutum ya rike soyayya biyu a cikin zuciyarsa ba.

This provides complete comparison between Gods party and the party of Satan. It is a question of taking ones final and unhesitating position with the party of distinction, after discarding all burdens and temptations, so as to uphold the one and only tie. “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger” (Verse 22) Never has God put two hearts in one mans body. Never can anyone harbour two loves in his heart: