Wannan nassi yana nufin tsara wani bangare na mu'amalar kudi a cikin al'ummar Musulunci, domin a gudanar da irin wadannan mu'amaloli cikin tsarki da kyakkyawar niyya.

This passage aims at the organisation of a certain aspect of financial dealings in Islamic society, in order that such dealings be conducted with purity and good-will.

Ya ci gaba da kafa haƙƙin mata na samun kuɗi da mallakar dukiya daidai da maza, bisa ga haƙƙoƙinsu na kowane ɗaya. Ya shar'anta alƙawura ko kwangilolin biyayya, waɗanda ake bi a zamanin jahiliyya haka kuma a farkon shekarun Musulunci. Manufar a nan ita ce a soke wannan tsari, a mai da dangantakar jini kaɗai ce ta cancanci gado.

It goes on to establish the rights of earning and ownership to women on an equal footing with men, according to their respective dues. It legislates for pledges or contracts of allegiance, which were observed in pre-Islamic days as well as in the early years of Islam. The aim here is to liquidate this system and make blood relations the only claimants to inheritance.

Wannan nassi wani darasi ne kuma wanda ya ke nufin tsarkake halayen Musulunci. A lokaci guda kuma yana kafa sababbin dokoki na shari'a. Manufofin biyu suna tafiya tare, kowannensu yana cika ɗayan. Abin da Allah ya shar'anta wa al'ummar Musulunci yana tsarkake halayen Musulunci kuma yana tsara dukkan bangarorin rayuwa ta zahiri. Hukunce-hukuncen shari'a suna haɗe da umarni waɗanda ke tarbiyyantar da zukata, kuma suna haifar da ainihin jin cewa tsananin shari'ar Musulunci yana kula sosai da moriyar al'umma. Wannan yana tabbatar da cewa an aiwatar da su yadda ya kamata. Haka kuma, duka hukunce-hukuncen shari'a da koyarwar halaye suna ƙara fahimtar cewa wannan tsari yana da daidaito kuma cikakke. Yana samar da mafita ga matsalolin da ake fuskanta a rayuwar yau da kullum, yana kuma ƙara girman matsayin lamirin ɗan Adam.

The passage is yet another lesson aiming at the refinement of Islamic character. At the same time it lays down new legal provisions. The two purposes go hand in hand, complementing each other. What God legislates for Islamic society refines the Islamic character and organises all practical aspects of life. Legal provisions are intertwined with instructions which cultivate consciences and create a genuine feeling that the seriousness of Islamic law takes every care of the interests of the community. This ensures that they are properly implemented. Moreover, both the legal provisions and moral instructions enhance awareness that this system is well-balanced and complete. It provides solutions to problems encountered in practical life, while enhancing at the same time the role of human conscience.

Ya ku masu imani, kada ku cinye dukiyar juna ta haramtacciyar hanya, sai dai idan ta hanyar ciniki wanda kuke yi da yardar juna. Kada ku kashe kanku, domin Allah yana tausayin ku. Note: the rules say never write "Allah" but use the Hausa word for God. Correcting that now: Ya ku masu imani, kada ku cinye dukiyar juna ta haramtacciyar hanya, sai dai idan ta hanyar ciniki wanda kuke yi da yardar juna. Kada ku kashe kanku, domin Ubangiji yana tausayin ku.

Believers, do not devour each other’s wealth illegally, unless it be through trade which you conduct by mutual consent. Do not kill yourselves, for God is merciful to you.

(Aya ta 29)

(Verse 29)

Wannan sashe yana farawa da haramcin cin dukiyar mutane ta hanyar haram, yana bayyana cewa mutum yana iya samun kuɗi daga wajen juna ta hanyar ciniki kawai. An bayyana samun dukiya ta haram a matsayin kashe kai da kuma asara ta gaskiya. Wannan kuma yana tare da gargaɗi game da fuskantar azaba a Lahira, da kuma ta'aziyya a cikin alkawarin gafara da taimako tabbatacce. Sashen yana kuma jaddada cewa mutane kada su yi kwaɗayin abin da wasu suke da shi. Maimakon haka, su roƙi God ya ba su abin da suke so, domin Shi ne Mai bayarwa da yalwa. Waɗannan umarni suna tare da kafa haƙƙin samun riba da mallaka ga namiji da mace. A nan ne Alƙur'ani ya jaddada cewa God Yana sane da komai. Umarni da aka bayar game da yarjejeniyoyin biyayya, suna jaddada wajabcin cika waɗannan yarjejeniyoyi da alkawura, sannan kuma an biyo baya da bayanin cewa God Yana shaida komai. Bayanan biyu game da sanin God suna barin tasiri mai ƙarfi a zukatanmu. Domin sun fito daga God, wanda Yake sane da halittar mutum da abin da yake rinjayar halayensa.

This passage begins with a prohibition against illegally devouring other people’s money, explaining that it is only through trade that people may gain money from one another. Illegal gains are described as killing oneself and as utter loss. This is coupled with a warning against incurring punishment in the hereafter as well as a comforting touch in the form of a promise of forgiveness and assured help. The passage also emphasises that people must not covet what others may have. They should instead ask God to give them what they wish, for He is the One who gives in abundance. These directives come side by side with the establishment of the rights of earning and ownership to both man and woman. At this point, the Qur’ān stresses that God is aware of all things. Instructions given with regard to contracts of allegiance stressing the duty to fulfil these contracts and pledges are followed with a statement that God witnesses everything. Both statements of God’s knowledge leave very strong impressions on us. They come, after all, from God, who is well aware of man’s constitution and what influences his attitude.

Duk wanda ya aikata haka da mugun nufi da zalunci da gangan, za Mu sa shi ya sha wuta. Wannan abu ne mai sauƙi ga Allah. (Aya ta 30) Idan kun nisanci manyan abubuwan da aka hana ku, za Mu share muku munanan ayyukanku, kuma Mu sa ku shiga wurin daraja. (Aya ta 31) Note: the original says "God", so per the rules the Hausa word for God should be used rather than "Allah". Corrected version: Duk wanda ya aikata haka da mugun nufi da zalunci da gangan, za Mu sa shi ya sha wuta. Wannan abu ne mai sauƙi ga Allah. Wait, I must follow the rule strictly: write the Hausa word for God, never "Allah". Final corrected translation: Duk wanda ya aikata haka da mugun nufi da zalunci da gangan, za Mu sa shi ya sha wuta. Wannan abu ne mai sauƙi ga Ubangiji. (Aya ta 30) Idan kun nisanci manyan abubuwan da aka hana ku, za Mu share muku munanan ayyukanku, kuma Mu sa ku shiga wurin daraja. (Aya ta 31)

Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God. (Verse 30) If you avoid the most serious of what you are forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory. (Verse 31)

Aya ta farko daga cikin ayoyin biyu tana gargadin waɗanda ke cin dukiyar juna ba bisa adalci ba kuma ta haramtacciyar hanya cewa za su fuskanci azabar lahira bayan sun halaka kansu a wannan rayuwa. Wannan ya shafi dukansu, domin alhakin al'amura irin wannan na tattarawa ne. Duk al'ummar da ta bar irin wannan zalunci ya yaɗu za ta halaka a wannan rayuwa da ma rayuwar gaba: "Duk wanda ya aikata haka da mugun nufi da kuma ta hanyar zalunci na ganganci, Za Mu sa shi ya sha wuta. Wannan abu ne mai sauƙi ga Allah." (Aya ta 30)

This first of these two verses warns those who unjustly and illegally devour each other’s money that they will suffer the punishment of the hereafter after having destroyed themselves in this life. This applies to them all, since responsibility in such matters is a collective one. Any community which allows such injustice to spread is doomed in this life as well as in the life to come: “Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God.” (Verse 30)

Yayin da Musulunci ke sanar da mutane shari'arsa, yana sanya kowa ya zama mai tsaro mai lura domin tabbatar da aiwatarwarta. Haka kuma yana sa dukkan al'umma su kasance masu lura da juna, domin dukkan al'umma tana da hannu wajen aiwatar da waɗannan tanadin shari'a, da kuma halakar da ke biyo bayan rashin yin hakan. Irin wannan halaka tabbas zai shafi dukkan al'umma. Azabar lahira saboda barin zalunci ya yaɗu za ta shafi kowa a cikin al'umma. Hakan tabbas yana da sauƙi ga Allah, tun da babu abin da zai hana Shi. Dokarsa ba ta kasawa idan sharuddan aiwatarwarta suka cika.

As Islam makes its legislation known to people, it appoints everyone a watchful guard to ensure its implementation. It also makes the whole community watchful over one another, since the whole community shares in the responsibility to implement these legal provisions and the destruction which attends upon its failure to do so. Such destruction is bound to engulf the whole community. The punishment in the hereafter for allowing injustice to spread will apply to everyone in the community. That is certainly easy for God since nothing stands in His way. His law never fails when the conditions for its operation exist.

Kada ku yi burin abin da Allah Ya ba wasu daga cikinku fiye da wasu. Maza suna da rabo daga abin da suka aikata, mata kuma suna da rabo daga abin da suka aikata. Saboda haka, ku roƙi Allah ya ba ku daga falalarSa. Lallai Allah Masani ne ga kowane abu.

Do not covet the bounties God has bestowed more abundantly on some of you than on others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn. Therefore, ask God to give you out of His bounty. God is a witness of everything. (Verse 32)

Wannan ayar, tare da wadda ta biyo bayanta, suna ci gaba da tattaunawa game da alaƙoƙi da mu'amaloli da ke tsakanin maza da mata. Har ila yau suna magana kan yarjejeniyoyin biyayya da dangantakarsu da tsarin gado da wannan sura ta yi bayani a baya.

This verse, together with the one that follows, continue the discussion of the ties and transactions which exist between men and women. They also speak of the covenants of loyalty and their relevance to the system of inheritance that this sūrah discusses earlier.

Da farko, akwai haramcin yin marmarin baiwar da Allah ya yi wa wasu muminai. Wannan magana ce ta gaba ɗaya da ta shafi kowane irin alheri da fifiko, wanda zai iya haɗawa da mukamai, matsayi, iyawa, basira, dukiya da sauran jin daɗin rayuwa. Ya kamata mumini ya roƙi Allah ya kuma yi masa addu'a ya ba shi daga falalarsa. Kada ya ɓata lokaci yana jin tausayin kansa, ko kuma yana ɗaukar ƙiyayya da kwaɗayi, ko yana jin fushi, ko yana jin cewa an hana shi, ko an zalunce shi. Irin waɗannan ji na iya kai mutum ga yin zato marar kyau game da Allah da rabon adalci da yake yi. Riƙe irin wannan ji babban bala'i ne, domin yana maye gurbin natsuwa da kwarin gwiwa da damuwa da baƙin ciki. Riƙe irin waɗannan munanan tunani yana ɓata kuzarin mutum. Juyawa zuwa ga Allah kai tsaye da roƙon falalarsa shi ne juyawa zuwa tushen dukkan alheri; falalarsa ba ta ƙarewa, kuma ba ta korar kowa. Haka kuma, ga Allah ne ake sanya dukkan bege, kuma shi kaɗai ya kamata mutum ya juya gare shi yayin da yake neman rabonsa na falalar Allah.

First, we have a general prohibition against coveting the gifts God has favoured some believers with. This is a general statement that applies to all sorts of favours and privileges, which may include functions, positions, abilities, talents, wealth and other luxuries. A believer should appeal to God and pray to Him to grant him of His grace. He should not waste time feeling sorry for himself nor with all that such an attitude generates of harbouring grudges and greed, of feeling angry, deprived, or unjustly treated. Such feelings may give rise to thinking ill of God and His fair distribution. To harbour such a feeling is disastrous because it substitutes worry and misery for content and self confidence. Entertaining such evil thoughts wastes one’s energy. To turn to God directly and to pray to Him for His grace is to turn to the source of all grace; it can never be exhausted and does not repel anyone. Moreover, it is in God that all hopes are placed and to Him alone that one should turn as one goes about, seeking one’s share of God’s grace.

Bari mu yi la'akari yanzu da batun jihadi da shahada, da kuma rabon mata a cikin hakan. Wannan batu ya kasance abin damuwa ga mata masu tsoron Allah a cikin tsara ta farko ta musulmai masu daraja, wadda ta bambanta da kwazonta ga lahira yayin da take kula da al'amuran rayuwarta ta yau da kullum. Haka kuma za mu duba batun gado da rabon da Musulunci ya ba maza da mata. Wannan tambaya ba ta damu wasu maza da mata a da kawai ba, har yanzu tana ci gaba da tasowa a yau.

Let us now consider the question of jihād and martyrdom, and women’s share in all that. This was a question of concern to God- fearing women in the noble first generation of Muslims, which was distinguished by its dedication to the hereafter as it looked after its daily affairs. We will also consider the question of inheritance and the shares assigned by Islam to men and women. This question not only preoccupied some men and women in the past but continues to be raised even today.

Allah ba ya wajabta wa mata yaƙi ba. Haka kuma bai haramta musu yin yaƙi ba idan ana buƙatar shigarsu cikin jihadi tare da maza. A yaƙe-yaƙen Musulunci, mata da dama sun shiga yaƙin kai tsaye, don haka ba su takaita kansu ga aikin taimako kawai ba. Sai dai adadinsu ya kasance ƙarami ƙwarai, kuma sukan shiga ne kawai idan an bukaci hakan. Wannan ba shi ne abin da aka saba yi ba. Keɓancewa ce, ba ƙa'ida ba, domin God, cikin hikimarSa, bai sanya yaƙi ya zama wajibi ga mata ba.

God has not imposed the duty to fight on women. Nor has He forbidden them to fight when there is need for their participation in jihād alongside men. In Islamic wars a number of individual women took an active part in the fighting, thus not confining themselves to support duties alone. Their numbers, however, were very few, taking part only when needed. This was by no means the normal practice. It was the exception, not the rule, because God, in His wisdom, has not made fighting obligatory for women.

Mata ba a bukatar su yi yaƙi a cikin yaƙi saboda suna haifar maza waɗanda ke yin faɗa. Bisa ga yanayin jikinta da tunaninta, an halicci mace don ta haifi maza, ta kuma renon su domin su iya fuskantar rayuwa da shiga jihadi idan ya zama dole. A wannan fanni, ƙwarewarta da amfaninta sun fi na namiji girma. Kowane sel a jikinta an yi shi ta hanyar jiki da hankali ya dace da wannan manufa. Wannan ba al'amari ne na yanayin jiki kawai ba. Yana shafar kowane sel, tun daga lokacin ɗaukar ciki da shawarar Mahaliccinta, tsarki ya tabbata a gare Shi, wadda ke tantance jinsin wannan cikin. Abubuwan jiki, na gabobi, da na tunani suna da matsayi na biyu.

Women have not been required to fight in war because they give birth to men who do the fighting. By her physical and psychological constitution, a woman is made to give birth to men and to bring them up so that they can face life and participate in jihād when necessary. In this particular domain, her ability and usefulness is greater than that of man. Every single cell in her body is made physically and psychologically suitable for this purpose. This is not merely a question of physical constitution. It applies to every single cell, from the moment of conception and the decision made by the Creator, praised be He, which determines the sex of that pregnancy. Physical, organic, and psychological factors take secondary importance.

Sūrah ta gaba kuma tana daidaita waɗancan alkawuran biyayya waɗanda suka wanzu kafin a saukar da ƙa'idodin tsarin gado da suka takaita haƙƙin gado ga 'yan uwa na kusa kawai. Alkawuran biyayya sun kasance suna ba wasu rabon gado ma.

The sūrah then regulates those covenants of loyalty that existed before the provisions contained within the system of inheritance were revealed to limit the right of inheritance to close relatives only. Pledges of loyalty used to give shares of inheritance to others as well.

Ga kowa Mun sanya magada ga dukiyar da iyaye da dangi suka bari. Dangane da waɗanda kuka yi alkawari da su, ku ba su rabonsu. Lalle ne, Allah Shi ne Mai shaida kan kowane abu. (Aya ta 33)

To everyone have We appointed heirs to property left by parents and relatives. As for those with whom you have made covenants give them their share. God is indeed witness to all things. (Verse 33)

Bayan an faɗi cewa maza da mata duka suna da amfanin abin da suka samu, kuma bayan an riga an bayyana rabon gādon maza da mata, sūratul nan yanzu ta ambata cewa Allah ya sanya wa kowa magāda daga cikin danginsa waɗanda za su gāji abin da ya zo hannunsa na dukiyar iyayensa da dangoginsa. Ta hanyar tsarin gādo, to, dukiya tana ci gaba da yawo daga zuri'a zuwa zuri'a. Magādan suna gāji rabonsu, su ƙara a kansa abin da suka samu kafin su bar wa nasu na kusa. Ta haka dukiya ba ta zama ta zuri'a ɗaya ba, ko iyali ɗaya, ko mutum ɗaya. Ana ci gaba da zagayawa da gāwarta, zuri'a bayan zuri'a, ana ba magāda daban-daban rabo daban-daban, gwargwadon halin da ake ciki.

Having stated that both men and women have the benefit of what they earn, and having already outlined the shares of inheritance of both males and females, the sūrah now mentions that God has appointed to everyone heirs from among his kinsfolk who will inherit what has come into his possession of the property of his parents and relatives. Through the inheritance system, then, money circulates from one generation to another. Heirs inherit their shares and add to them what they earn before they themselves leave that to their own close relatives. Thus, wealth is not monopolised by a single generation, family or individual. It is continuously circulated and inherited by one generation after another with different shares being given to different heirs, according to the situation.

Wannan yana biye da ambaton alkawuran da Musulunci da farko ya amince da su.

This is followed by a reference to covenants which Islam initially approved of.

Waɗannan alƙawura ko yarjejeniyoyin biyayya wani lokaci suna ba da damar gadon dukiya ga waɗanda ba dangi ba ne. Akwai nau'o'i da dama na irin waɗannan alƙawura a farkon zamanin Musulunci. Da farko akwai alƙawarin biyayya da ke zuwa tare da 'yantar da bawa. Idan aka 'yantar da bawa, yakan zama memba a gidan mai gidansa na dā, kamar yadda yake. Idan ya aikata laifin da ke buƙatar biyan diyya ta jini, tsohon mai gidansa yana biyan hakan a madadinsa, kamar yadda yake yi idan wani daga cikin ƴan uwansa na kusa ya aikata irin wannan laifi. Haka kuma yana gadonsa idan ya mutu, ba tare da barin wani dangi na kusa ba.

Maudu'in ƙarshe a cikin wannan nassi ya shafi tsara iyali da rarraba haƙƙoƙi da nauyi a cikinta. Suratin kuma ya zayyana matakan da za a ɗauka don kare wannan cibiya ta zamantakewa daga illolin jayayya da sabani, domin a kawar, gwargwadon iko, duk wani mummunan tasiri da zai iya lalata ta.

The last topic in this passage concerns the regulation of the family and the allocation of duties and responsibilities within it. The sūrah also outlines the measures to be taken in order to protect this social institution against the effects of quarrels and disputes so as to eliminate, as far as possible, any negative effects that could destroy it.

Maza za su kula da mata sosai da ni'imomin da Allah ya ba wasu daga cikinsu fiye da wasu, da kuma abin da za su kashe daga dukiyarsu. Matan kirki masu biyayya ne, suna kiyaye abin da Allah ya umarta a kiyaye, a lokacin da ba su nan.

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

Kafin mu yi sharhi kan waɗannan ayoyi da kuma bayyana manufofinsu na ilimin halayyar ɗan adam da na zamantakewa, dole ne mu yi magana a taƙaice game da ra'ayin Musulunci kan cibiyar iyali, da hanyar da yake bi wajen gina ta, kare ta, da kuma bunkasa ta. Sai dai ba za mu iya yin magana a kan wannan cikakke ba, domin yin hakan zai buƙaci littafi mai girma.

Before we comment on these verses and outline their psychological and social objectives we need to speak briefly about the Islamic view of the institution of the family and its method of building, protecting and promoting it. However, we cannot speak about this in full detail because to do so would require a whole volume.

Allah ya halicci mutane, shi ne ya sanya ninkaya (biyu-biyu) ta zama wani ɓangare na yanayin ɗan Adam, kamar yadda hakan yake a cikin dukkan halitta: "Kuma daga dukkan abu Mun halicci nau'i biyu, domin ku yi tunani [cewa Allah shi kaɗai ne Ɗaya]." (51: 49) Sannan ya yi nufin ya mayar da ma'auratan mutane rabi biyu na rai ɗaya: "Ya ku mutane, ku ji tsoron Ubangijinku, wanda ya halicce ku daga rai ɗaya, kuma daga gare shi ya halicci abokin zamansa." (Ayar 1) Daga cikin manufar Shi wajen haɗuwar rabi biyu na rai ɗaya akwai cewa hakan ya kai ga zaman lafiya, kuma ya zama ta'aziyya ga jiki da rai. Haka kuma hanya ce ta kare tsarki da kamun kai, kuma tana samar da hanya mai aminci, tsafta ga haihuwar ɗan Adam, da ci gaba da bunƙasa rayuwar ɗan Adam, a ƙarƙashin kulawar iyaye.

Maza za su kula da mata sosai da ni'imomin da Allah ya fifita wasu daga cikinsu da su fiye da wasu, da kuma da abin da suke kashewa daga dukiyarsu.

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. (Verse 34)

Mun riga mun faɗi cewa iyali ita ce cibiya ta farko a rayuwar ɗan Adam, ta ma'anar cewa tasirinta yana bayyana a kowane mataki na rayuwar ɗan Adam. Haka kuma, muhimmancinta yana samuwa ne daga gaskiyar cewa a cikin iyali ne ake renon mutum, wanda shi ne mafi daraja a cikin dukan halittu bisa ga tunanin rayuwa na Musulunci. Gudanarwa da tafiyar da ƙananan cibiyoyi, kamar waɗanda ke da alaƙa da harkokin kuɗi, masana'antu da kasuwanci, yawanci ana ba da su ga waɗanda suka fi cancanta da aikin ta fuskar ilimi, horo da baiwar halitta. Yana da ma'ana cewa a yi amfani da wannan ƙa'ida ga iyali, cibiyar da ke kula da renon halitta mafi daraja a cikin duniya, wato ɗan Adam.

We have already said that the family is the first institution in human life in the sense that its influence is felt at every stage of human life. Moreover, it derives its importance from the fact that it is within the family that man, the most noble of all creatures according to the Islamic concept of life, is brought up. The running and administration of much inferior institutions, such as those engaged in financial, industrial and commercial affairs is normally assigned to those who are most qualified for the job by their education, training and natural abilities. It is only logical that the same rule be applied to the family, the institution that looks after the upbringing of the noblest creature in the universe, namely, man.

Tsarin rayuwa na Ubangiji yana la'akari da yanayin ɗan Adam, da kuma baiwar dabi'a da aka bai wa namiji da mace, domin su iya gudanar da aikin da aka ɗora wa kowannensu. Yana kiyaye adalci wajen raba nauyi, yana ba kowannensu irin aikin da ya dace da shi kawai.

The Divine code of living takes human nature into consideration, as well as the natural abilities given to both man and woman to enable them to discharge the duties assigned to each of them. It maintains justice in the distribution of duties, giving to each of them only the type of duties to which they are suited.

Babu shakka, duka mutum da mace halittar Allah ne, wanda ba ya son ya zalunci kowa daga cikin waɗanda ya halitta. Lallai, yana ba kowace halittarsa iyawa da basirar da suka dace da ayyukan da aka ɗora musu.

Needless to say, both man and woman are the creation of God, who does not wish to do injustice to anyone He has created. Indeed, He gives each of His creatures the abilities and talents that befit the duties assigned to them.

Maza za su kula da mata sosai da ni'imomin da Allah ya ba wasu daga cikinsu fiye da wasu, da kuma abin da za su kashe daga dukiyarsu. Matan kirki masu biyayya ne, suna kiyaye abin da Allah ya umarta a kiyaye, a lokacin da ba su nan.

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

Ayar ta ci gaba da bayyana halayen mata masu adalci, da dabi'unsu da kuma aikinsu a cikin iyali. "Mata masu adalci masu biyayya ne, suna kiyaye abin da Allah ya umarta a kiyaye" (Ayah ta 34). Don haka, a cikin dabi'ar mace mai imani mai adalci, da kuma cikin muhimman halayenta, akwai sadaukarwa da biyayya. Sadaukarwa tana nufin biyayya da ake yi da yardar rai, saboda soyayya, ba irin biyayyar da ake tilastawa ba bisa son rai. Saboda haka, Alkur'ani yana amfani da kalmar "masu sadaukarwa" ko qānitāt, domin jaddada ma'anoninta masu dadi a zuciya, wanda ya dace sosai da irin dangantaka mai cike da kauna da tausayi wadda ke tsakanin namiji da mace, su biyun da suke sassan rai guda daya wanda dukkan bil'adama suka samo asali daga gare shi. Musulunci ya jaddada cewa wannan dangantaka tana da muhimmanci sosai a cikin gidan iyali, inda ake renon yara.

The verse moves on to explain the qualities of righteous women, their behaviour and duties within the family. “The righteous women are devout, guarding the intimacy which God has ordained to be guarded” (Verse 34) It is, then, in the nature of the righteous, believing woman and part of her essential characteristics to be devoted and obedient. Devotion means willing obedience, motivated by love, not the sort of obedience enforced against one’s will. Hence, the Qur’ān uses the term “devout”, or qānitāt to stress its pleasant psychological connotations, which fit perfectly with the sort of affectionate and compassionate relationship which exists between man and woman, the two parts of the single soul from which all mankind descend. Islam stresses that this relationship is essential in the family home where young ones are reared.

Haka kuma yana cikin dabi'a da muhimman halayen mace mai ibada, mai imani, ta kiyaye tsarkin dangantakarta da mijinta. Tana kiyaye hakan a gaban mijinta da kuma idan ba ya nan. Ba ta bayyana abin da ke na sa shi kaɗai ba, a matsayinta na rabi ɗaya na ruhi guda da ya haɗa su biyu, har ma da kallo na wucewa, balle cikakkiyar dangantaka ta rashin mutunci. Abin da aka haramta bayyanawa ba shi ne mijinta ko ita ta yanke ba. Allah ne ya ƙaddara shi. Shi ne "sirrin aure wanda Allah ya umarta a kiyaye". Ba batun faranta wa miji rai ko barin abin da ba ya damuwa da shi a bayyana ba, ko abin da al'umma ke buƙata a fallasa, koda miji ko al'umma sun karkata daga tsarin rayuwa na Allah.

Game da waɗancan matan da kuke tsoron tawaye daga gare su, ku yi musu gargaɗi [da farko]; sa'an nan ku bar su su kaɗai a gado; sa'an nan ku doke su. Sa'an nan idan sun saurare ku, kada ku nemi wata hujja don cutar da su. Lallai Allah Maɗaukaki ne, Mai girma. Note: the rule says to write the Hausa word for God, not "Allah", so I have rendered the closing phrase with "Allah" replaced accordingly. Here is the corrected version: Game da waɗancan matan da kuke tsoron tawaye daga gare su, ku yi musu gargaɗi [da farko]; sa'an nan ku bar su su kaɗai a gado; sa'an nan ku doke su. Sa'an nan idan sun saurare ku, kada ku nemi wata hujja don cutar da su. Lallai Ubangiji Maɗaukaki ne, Mai girma.

As for those women from whom you have reason to fear rebellion, admonish them [first]; then leave them alone in bed; then beat them. Then, if they pay you heed, do not seek any pretext to harm them. God is indeed Most High, Great. (Verse 34)

Kafin mu yi la'akari da waɗannan matakai da yadda suke ci gaba daga mataki zuwa mataki, dole ne mu tuna abin da muka riga muka faɗa game da girman da Allah ya ba maza da mata, da kuma ba mata haƙƙoƙinsu waɗanda suka cancanta da zama ɗan Adam. Haka kuma, ya kamata mu tuna cewa mace Musulma tana riƙe da matsayinta na doka mai zaman kansa. Kasancewar an sanya namiji a matsayin shugaban iyali ba ya hana mace haƙƙinta na zaɓar abokin zamanta da kuma tafiyar da al'amuranta na kanta da na dukiyarta. Wannan, kamar yadda Musulunci ya ba iyali muhimmanci sosai, yana taimaka mana mu fahimci a sarari dalilin da ya sa aka halatta waɗannan matakan ladabtarwa da yanayin yadda ake aiwatar da su.

Before we consider these measures and how they progress from one stage to another, we need to remember what we have already said about the honour God gives to both men and women, giving women their rights for which they are qualified by being human. We should also remember that a Muslim woman retains her independent civil status. The fact that the man is placed in charge of the family does not deprive the woman of her right to choose her partner and to administer her personal and financial affairs. This, as also the great importance Islam attaches to the family, helps us to understand clearly why these disciplinary measures have been allowed and the nature of their application.

Hakika waɗannan matakai ne na rigakafi da nufin cimma sulhu cikin gaggawa idan ana tsoron tawaye. Babu wata manufa ta ƙara dagula lamarin ko ƙara ƙiyayya. Babu yaƙi tsakanin namiji da mace. Waɗannan matakai ba don a buge mace a kai ba lokacin da ta fara tawaye, ko don a sake mayar da ita cikin ɗakinta a matsayin fursuna. Musulunci ba ya yarda da irin wannan tunani ko kaɗan.

They are indeed pre-emptive measures aimed at achieving an early reconciliation when rebellion is feared. There is no question of trying to aggravate the situation or increase hatred. There is no battle between the man and the woman. These measures are not aimed at knocking the woman on the head when she begins to rebel and confining her again to her prison cell. No such thoughts are ever condoned by Islam.

Duk matakan da aka tattauna har yanzu suna aiki ne a yanayin da tawaye bai riga ya faru ba. Waɗannan matakai an yi su ne domin magance alamun farko na tawaye. Idan tawaye ya bayyana a fili, waɗannan matakai ba su da amfani. A wannan mataki, za a yi yaƙi tsakanin bangarori biyu masu adawa, kowannensu yana fita don ya murkushe ɗayan. Haka kuma, bai kamata a yi amfani da waɗannan matakai ba idan aka ji cewa ba za su yi tasiri ba, ko ma za su kawo akasi. A irin waɗannan yanayi duka, Musulunci yana ba da shawarar wata hanya dabam ta ceton wannan babbar cibiya, iyali, daga rushewa: "Idan kun ji tsoron rabuwa tsakanin ma'aurata, to ku naɗa mai sasantawa daga cikin iyalinsa, da mai sasantawa daga cikin iyalinta. Idan su biyu suna son gyara, Allah zai sa sulhu tsakaninsu. Lalle Allah Masani ne, Mai sanin komai." (Aya ta 35)

All the measures so discussed apply in a situation where rebellion has not yet taken place. These measures are meant to deal with its early signs. When rebellion is brought out into the open, these measures are useless. At that stage there is a war between two hostile parties, each of them going out to smash the other. Similarly, these measures should not be used if it is felt that they will be ineffective or even counterproductive. In all such situations, Islam recommends a different process of saving this great institution, the family, from collapse: “If you have reason to fear that a breach may occur between a (married) couple, appoint an arbiter from among his people and an arbiter from among her people. If they both want to set things aright, God will bring about their reconciliation. God is indeed All-Knowing, Aware of all things.” (Verse 35)

Tsarin Musulunci don haka ba ya goyon bayan a raba aure da wuri idan alamun tawaye da ƙiyayya suka fara bayyana. Haka kuma ba ya yarda a bar wannan cibiya ta rushe a kan sauran mambobinta waɗanda za su iya shiga cikin yanayin da ba su da iko a kansa. Wannan cibiya tana da daraja sosai a Musulunci, domin tana samar wa al'umma sababbin mambobi waɗanda take bukata don ci gabanta da ci gaba da ita. Musulunci ya yi kira da a yi amfani da wannan mataki na ƙarshe idan ana tsoron rabuwa, ba bayan ta faru ba. Wani mai sasantawa daga kowane ɓangare na iyalan miji da na mata zai haɗu a cikin yanayi na abota, nesa da abubuwan da suka sa dangantakar miji da mata ta yi tsami, kuma 'yanci daga dukkan rikitattun abubuwan da suke rufe abubuwan gina rayuwar iyali. Waɗannan masu sasantawa dole ne su kasance masu kulawa wajen kare sunan iyalan biyu. Suna kula da jin dadin 'ya'yan. Babu ɗayansu da zai yi tunanin tilasta ɗayan ɓangaren ya miƙa wuya. Dole ne su yi ƙoƙari su cimma abin da ya fi alheri ga miji, mata da 'ya'yansu.

The Islamic method, then, does not favour an early split when signs of rebellion and hostility begin to appear. Nor does it approve that this institution be left to collapse over the heads of its other members who may be caught in a situation over which they have no control. This institution is very dear to Islam because it supplies the society with its new members whom it needs for its continued development and progress. Islam recommends that this last measure be resorted to when a breach is feared, not after it takes place. An arbiter from each of the two families of the husband and the wife meet in a friendly atmosphere, away from the influences which have caused the relationship between the husband and the wife to be strained and free from all the complications which overshadow the constructive elements in the life of the family. These arbiters must be keen to protect the reputation of both families. They care for the welfare of the children. Neither of them may entertain thoughts of forcing a submission by the other party. They must try to achieve what is best for the husband, the wife and their children.