An haramta a gare ku (wajen aure) su ne: uwayenku, 'ya'yanku mata, 'yan'uwanku mata, 'yan'uwanku mata na uba da na uwa, 'ya'yan 'yan'uwanku mata, 'ya'yan 'yan'uwanku mata, uwayen da suka shayar da ku, 'yan'uwanku mata na shayarwa, uwayen matayenku, 'ya'yan matayenku da ke a kulawarku, waɗanda aka haifa wa matayenku da kuka kwanta da su; amma idan ba ku kwanta da su ba, babu laifi a gare ku (idan kun auri 'ya'yansu), da matayen 'ya'yanku na cikin ƙashin bayanku; kuma an haramta a gare ku ku haɗa 'yan'uwan juna mata biyu a matsayin matanku a lokaci guda, sai dai abin da ya riga ya wuce. Lallai Allah Mai yawan gafara ne, Mai jin ƙai.
Forbidden to you [in marriage] are your mothers, your daughters, your sisters, your aunts paternal and maternal, your brothers’ daughters and your sisters’ daughters, your mothers who have given suck to you, your suckling sisters, the mothers of your wives, your stepdaughters — who are your foster children — born to your wives with whom you have consummated your marriage; but if you have not consummated your marriage with them, you will incur no sin [by marrying their daughters], and the wives of your own begotten sons; and [you are forbidden] to have two sisters as your wives at one and the same time, unless it be a thing of the past. God is Much- Forgiving, Merciful. (Verse 23)
Yanzu surah ɗin ta yi bayani dalla-dalla game da azuzuwan mata da ba mu iya aurensu.
Now the sūrah mentions in detail the classes of women whom we may not marry.
Wannan yana cikin matakan da aka tsara don tsara iyali da al'umma baki ɗaya.
This is one of the measures designed to organise the family and society as a whole.
Dukkan al'ummomi, na farko da na zamani, suna hana aure da wasu mata.
All societies, primitive and sophisticated, ban marriage with certain women.
Al'ummomi daban-daban suna da dalilai daban-daban na irin waɗannan haramce-haramce, kuma akwai azuzuwan mata daban-daban da namiji ba zai iya aure ba. Al'ummomin farko yawanci suna da faffadan yanki na haramci, yayin da al'ummomin wayewa kuma suke takaita wannan yanki sosai.
Different nations have different reasons for such prohibitions and different classes of women whom a man cannot marry. Primitive societies normally have a wide area of prohibition, while civilised societies narrow that area considerably.
A cikin Musulunci, matan da aka haramta aure da su an ambata su a ayoyi uku:
In Islam, women who are unlawful for marriage are mentioned in three verses:
Dangane da wannan aya, da ayar da take gabaninta da wadda take biyo bayanta: haramcin ya kasance a wasu lokuta cikakke ne kuma na har abada, a wasu kuma na wucin gadi ne. Akwai dalilai guda uku da ke bayan haramta auren wasu mata, su ne nasaba, shayarwa da dangantaka ta sanadiyyar aure na baya. Sai dai Musulunci ya soke duk sauran takunkumin da aka sani a wasu al'ummomin dan Adam, kamar wadanda suka dogara da bambancin launin fata, kabila da kasa, da wadanda suka dogara da matsayin zamantakewa da daraja a cikin kabila guda da kasa guda.
this one, the verse preceding it and the one following it. The prohibition in some cases is total and permanent, while in others it is temporary. There are three reasons behind prohibition of marriage with certain women, namely, lineage, suckling and relation through a previous marriage. Islam did, however, abrogate all other restrictions known in other human societies, such as those based on differences of race, colour and nationality, and those based on social class and position within the same race and the same nation.
Waɗanda namiji ya haramta masa aure saboda nasaba an raba su gida huɗu:
Those whom a man is forbidden to marry because of lineage are divided into four groups:
Na farko, iyayensa da kakanninsa. Namiji an haramta masa ya auri mahaifiyarsa, da kakanninsa mata, na uba ko na uwa, ko darajarsu ta yi sama kamar yadda take. Duk wadannan suna cikin fadin Allah: "An haramta muku [aure da] iyayenku mata."
Na biyu, 'ya'yansa na kansa a kowane mataki. Namiji an haramta masa ya auri 'yarsa ko 'yan 'ya'yansa, a kowane mataki da suke. Wannan yana cikin "'ya'yanku mata."
Na uku, 'ya'yan iyayensa a kowane mataki. Namiji an haramta masa ya auri 'yar'uwarsa ko 'yan 'yan'uwansa maza da mata, da 'yan 'yan'uwansa mata da maza. Duk wadannan suna cikin "'yan'uwanku mata... da 'ya'yan 'yan'uwanku maza da 'ya'yan 'yan'uwanku mata."
Na hudu, 'ya'yan kakanninsa na kusa. Namiji an haramta masa ya auri innarsa ta uba ko ta uwa, da innar mahaifinsa ko innar kakansa na uwa ko na uba, da innar mahaifiyarsa ko innar kakarsa ta uba ko ta uwa.
Firstly, his parents and grandparents. A man is forbidden to marry his mother, his grandmothers, paternal or maternal, no matter how high their degree is. All these come under the statement: “Forbidden to you [in marriage] are your mothers.” Secondly, his own issue of any degree. A man is forbidden to marry his daughter or the daughters of his children, of whichever degree they may be. This is included under “your daughters.” Thirdly, the issue of his parents of any degree. A man is forbidden to marry his sister or the daughters of his own brothers and sisters, and the daughters of his nephews and nieces. All these are included under “your sisters... your brothers’ daughters and your sisters’ daughters.” Fourthly, the immediate issue of his grandparents. A man is forbidden to marry his paternal or maternal aunt, his father’s aunt or the aunt of his maternal or paternal grandfather, his mother’s aunt or the aunt of his paternal or maternal grandmother.
Duk waɗannan suna cikin "innatanku, na uba da na uwa." Waɗanda suka fito ta hanyar kakanni a kaikaice, watau 'yan'uwan uba ko 'yan'uwan uwa, su ne abokan aure da aka halatta.
All these come under “your aunts, paternal and maternal.” Those who issue indirectly from grandparents, i.e. cousins, whether on the father’s side or the mother’s side, are permissible marriage partners.
Matan da aka haramta aure da su saboda wasu dangantakar aure sun kasu zuwa nau'o'i biyar.
Women forbidden in marriage through other marital relationships fall into five categories:
1. Iyayen matar mutum, ko da menene matsayinsu. Haramun ne namiji ya auri uwar matarsa ko kakanninta, na uwa ko na uba, ko da yaya nisan matsayinsu yake. Wannan haramci yana fara aiki ne tun daga lokacin da aka yi aurensa da matarsa, ko an kwana da ita daga baya ko ba a kwana ba. Wannan haramci yana cikin abin da ake nufi da “iyayen matanku.”
2. 'Ya'yan matar mutum, ko da menene matsayinsu. Haramun ne namiji ya auri 'yar matarsa, ko 'ya'yan 'ya'yanta maza ko mata, ko da yaya nisan matsayinsu yake. Sai dai wannan haramci ba ya fara aiki sai an kwana da matar a aure: “'Ya'yanku matan da kuke ɗauka a matsayin 'ya'yanku — 'ya'yan matan da kuka kwana da su a aure ne — amma idan ba ku kwana da iyayensu ba, to babu laifi a gare ku [idan kuka auri 'ya'yansu].” (Ayah ta 23)
1. The parents of one’s wife, regardless of their degree. It is forbidden for a man to marry the mother of his wife or her grandmothers, maternal or paternal, no matter how high their degree is. This prohibition comes into effect once his marriage contract to his wife is made, whether the marriage is later consummated or not. This prohibition comes under the reference to “the mothers of your wives.” 2. The issue of one’s wife, regardless of their degree. A man is forbidden to marry the daughter of his wife, or the daughters of her sons or daughters, of any degree whatsoever. This prohibition, however, does not come into effect unless his marriage to his wife is consummated: “your stepdaughters — who are your foster children — born to your wives with whom you have consummated your marriage; but if you have not consummated your marriage with them, you will incur no sin [by marrying their daughters].” (Verse 23)
3. Matan ubanni ko kakannin kowane bangare. Haka kuma namiji ba zai auri uwar renonsa ba, ko tsohuwar matar kowane daga cikin kakanninsa, ko da wane mataki suke, ko a bangaren ubansa ne ko na mahaifiyarsa. An bayyana wannan haramci a ayar da ta gabaci wannan nassi, inda take cewa: "Kada ku auri matan da ubanninku suka riga suka aura, sai dai abin da ya riga ya wuce." (Ayah ta 22) A zamanin jahiliyya, Larabawan jahilci suna halatta irin wadannan aure.
3. The former wives of one’s father or grandfathers of either side. A man is thus forbidden to marry his stepmother or the former wife of any of his grandfathers, of whichever degree they may be, whether on his father’s side or his mother’s side. This prohibition is stated in the verse preceding our present passage, which states: “Do not marry women whom your fathers have previously married, unless it be a thing of the past.” (Verse 22) In pre-Islamic days, the ignorant Arabians permitted such marriages.
4. Matan ɗa, ko 'ya'yan ɗansa. Saboda haka, an haramta wa namiji ya auri matar ɗansa na asali, ko matar jikansa ko babban jikansa, ta kowane matsayi. Wannan haramci yana ƙarƙashin abin da Allah Ya ce: "matan 'ya'yanku na asali." Wannan haramci ya soke al'adar al'ummar Larabawa kafin Musulunci, wacce ta haramta auren tsohuwar matar ɗan rikonsa. Wannan haramci an iyakance shi a yanzu ga matar ɗan asali kawai.
4. Wives of one’s own children, or their children. Thus, a man is forbidden to marry the wife of his own begotten son, or the wife of his grandson or great grandson, of any degree. This prohibition comes under the reference to “the wives of your own begotten sons.” This prohibition abrogates the tradition of pre- Islamic Arabian society, which forbade marriage with the former wife of one’s adopted son. This prohibition is hereby restricted to the wife of one’s own son.
Haka kuma, Musulunci ya hana karɓar yaro a matsayin ɗa (tallafi), yana mai umartar cewa a kira kowane yaro da sunan mahaifinsa na asali.
Furthermore, adoption was stopped by Islam, which demands that all children be called after their own fathers.
5. 'Yan'uwar matarsa. Haramcin a wannan yanayi yana kan matar kasancewar tana raye kuma mutum yana nan a matsayin mai aure da ita. Wato, haramun ne a auri 'yan'uwa mata biyu a lokaci guda: "[An haramta muku] ku hada 'yan'uwa mata biyu a matsayin matan aure a lokaci guda, sai abin da ya wuce." (Ayah ta 23) Haka nan, irin wannan aure an halatta shi a zamanin jahiliyyar Larabawa kafin Musulunci.
5. The sisters of one’s wife. The prohibition in this case is conditional on the wife being alive and the man remaining married to her. In other words, it is forbidden to marry two sisters at one and the same time: “[You are forbidden] to have two sisters as your wives at one and the same time, unless it be a thing of the past.” (Verse 23) Again, this sort of marriage was permitted in pre-Islamic Arabia.
Sabubi na uku na haramcin aure shi ne shayarwa. Wannan ya haɗa da duk waɗannan rukunan da mutum ba zai iya aure ba saboda zumunci ta haihuwa da kuma dangantakar aure.
The third cause of marriage prohibition is suckling. This includes all those categories one is forbidden to marry through lineage and marital relationships.
Saboda haka, matan da maza suka haramta aure da su saboda shayarwa sun kasu zuwa rukuni tara.
Hence, the women that men are forbidden to marry through suckling include nine groups:
1. Mahaifiyar da ta shayar da mutum nono da mahaifiyarta da kakanninta mata, a kowane mataki. Wannan yana cikin "mahaifiyoyinku da suka shayar da ku".
1. One’s suckling mother and her mother and grandmothers, of any grade. This comes under “your mothers who have given suck to you”.
2. 'Ya mata ta hanyar shayarwa da 'ya'yansu mata da jikokinsu mata, ba tare da la'akari da matsayinsu ba. ('Yar mutum ta hanyar shayarwa yarinya ce da matarsa ta shayar da ita a lokacin da take auren sa.)
2. Daughters through suckling and their daughters and granddaughters, regardless of their grade. (A man’s daughter through suckling is a girl who was breast-fed by his wife when she was married to him.)
3. 'Yan'uwan shayarwa da 'ya'yansu mata da jikokinsu mata na kowane mataki. Wannan haramci yana cikin "'yan'uwanku na shayarwa".
4. Ƙanwar mahaifi da ƙanwar uwa ta shayarwa. (Ƙanwar uwa ta shayarwa ita ce 'yar'uwar uwar shayarwar mutum, kuma ƙanwar uban shayarwa ita ce 'yar'uwar mijin uwar shayarwar.)
3. Sisters through suckling and their daughters and granddaughters of any grade. This prohibition comes under “your suckling sisters” 4. Paternal and maternal aunts through suckling. (A maternal suckling aunt is the sister of one’s suckling mother and a paternal aunt through suckling is the sister of that suckling mother’s husband.)
5. Uwar shayarwa ta matarka, watau matar da ta shayar da matarka lokacin da take yarinya. Haka kuma ya shafi uwar wannan mace da kakanninta mata na kowane mataki. A nan, sharuddan da suka shafi haramcin saboda nasaba suna aiki iri daya, wato haramcin yana fara aiki ne a lokacin da aka kulla aure.
5. One’s wife’s suckling mother, i.e. the woman who breast-fed one’s wife when she was a child. The same applies to the mother and grandmothers of that woman, of any degree. Here, the same conditions as in prohibition through lineage apply, which means that the prohibition comes into effect the moment the marriage contract is made.
6. Diyar matarsa wacce ta sha nono daga matarsa, watau yarinya da matarsa ta shayar kafin ya aure ta, da kuma jikokinta na kowane mataki. Wannan haramci duk da haka ba ya fara aiki sai bayan an yi jima'i da matarsa.
6. One’s wife’s suckling daughter, i.e. a girl who was breast-fed by one’s wife before she was married to him, and her granddaughters of any degree. This prohibition, however, does not come into effect until one’s marriage with one’s wife has been consummated.
7. Matar mahaifi ko kakan mahaifi, na kowane mataki, ta hanyar shayarwa. Mahaifin mutum ta hanyar shayarwa shi ne mijin mahaifiyarsa ta shayarwa. Wato, ba wai kawai an haramta wa mutum wanda aka shayar da shi a lokacin yaransa da wata mace ba, wacce ba mahaifiyarsa ba ce, ya auri wannan matar da ta zama mahaifiyarsa ta shayarwa ba, har ila yau an haramta masa ya auri duk wata mace da mahaifinsa ta shayarwa ya aura.
7. The former wife of one’s father or grandfather, of any degree, through suckling. One’s father through suckling is the man who is married to one’s suckling mother. In other words, it is not only forbidden for a person who was breast-fed in his childhood by a woman other than his mother to marry that woman who is his suckling mother, it is also forbidden for him to marry any woman who his suckling father married.
8. Matar ɗan mutum ko jikansa, ko yaya nisan zuri'arsu, ta hanyar shayarwa.
8. The wife of one’s son or grandson, of whatever degree, through suckling.
9. Auren mace guda da 'yar'uwarta, ko kuma 'yar'uwar mahaifinta ko ta mahaifiyarta ta hanyar shayarwa, ko kuma duk wata mace wadda danginta ta shayarwa ya yi daidai da dangantakar da ke haramta aure ta hanyar nasaba.
9. To be married at one and the same time to one woman and her sister, or paternal or maternal aunt through suckling or indeed any other woman whose relationship to her through suckling is equivalent to a prohibiting relationship through lineage.
Haramcin ƙungiya ta ɗaya da ta uku an ambaci ta musamman a cikin wannan ayar Alƙur'ani. Haramcin sauran ƙungiyoyin duka yana dogara ne akan hadisin da aka ruwaito Annabi ﷺ yana cewa: "Haramun ne ta hanyar shayarwa duk matan da alaƙarsu daidai take da alaƙar jini wadda ke haifar da haramcin aure." (Al-Bukhari da Muslim ne suka ruwaito shi.)
The prohibition of the first and third of these groups is mentioned specifically in this Qur’ānic verse. The prohibition of all the other groups is based on the ĥadīth in which the Prophet is quoted as saying: “Forbidden through suckling are all women whose relationships are equivalent to the blood relationships causing marriage prohibition.” (Related by al-Bukhārī and Muslim.)
Waɗannan su ne matan da aka ƙayyade cewa ba halal ba ne mu aure su. Nassin Alƙur'ani ba ya ambaton wani dalili, na gaba ɗaya ko na musamman, game da wannan haramci. Wannan yana nufin cewa duk dalilan da malamai ko wasu mutane suka bayar sun dogara ne akan ra'ayin kansu da hukuncin kansu. Yana yiwuwa akwai dalili da ya zama ruwan dare ga dukkan waɗannan rukunonin mata. Haka kuma, yana yiwuwa akwai dalilai da suka shafi kowane ɗaya daga cikinsu musamman. Wasu dalilai na iya shafar wasu rukunoni amma ba dukansu ba. Misali, ana iya cewa auren dangi na kusa yana haifar da yara masu rauni, musamman idan ana maimaita shi daga tsara zuwa tsara. Rauni na gado na iya kasancewa mafi bayyana a cikin yaran irin waɗannan aure. Auren mutanen da ba su da alaƙa da juna kuma yana ba da damar haɗa ƙarfin halayensu, wanda kuma yake ba da ƙarfi ga 'ya'ya da jikoki.
These are the women who are specified as unlawful for us to marry. The Qur’ānic text does not mention any reason, general or specific for this prohibition. This means that whatever the reasons given by scholars or other people are based on personal judgement and opinion. There may be a reason that is common to all these groups of women. There may, on the other hand, be reasons that particularly relate to any one of them. Other reasons may apply to some groups, but not to all of them. It may be said, for example, that marriage between close relatives produces weaker children, especially when it is repeated one generation after another. Hereditary weaknesses may be more pronounced in children of such marriages. Marriage of unrelated partners provides the chance to combine their stronger qualities, which, in turn, give strength to children and grandchildren.
Ana iya cewa kuma, dangane da uwaye, 'ya'ya mata, 'yan'uwa mata, inna da 'yar'uwar uwa, 'yar'uwa daga shayarwa, da surukai mata da 'yan marainiya, Musulunci yana son dangantakar mutum da su ta kasance cikin kulawa da girmamawa. Kada ta kasance abin da zai faru a kowane aure na sabani har ya kai ga saki, tare da dukkan daci nasa. Kada a bari wadannan su maye gurbin soyayya da kulawar da mutum yake da ita ta dabi'a ga irin wadannan danginsa na kusa.
It may also be said that in the case of mothers, daughters, sisters, aunts, nieces and their counterparts through suckling, and mothers- in-law and daughters-in-law, Islam wants a man’s relationship with them to be one of care and respect. It should not be subject to what may take place in any marriage of differences leading to divorce, with all its bitterness. These should not be allowed to replace the feelings of love and care that one naturally has towards such close relatives.
Hakika, ana iya cewa Musulunci yana so ya kiyaye soyayyar uba ko ta ɗan'uwa da ta 'yar'uwa tsakanin wasu daga cikin waɗannan mutane, kamar a game da 'ya'yan matar mutum ('ya'yan mata daga wani aure), 'yan'uwan matar mutum mata, mahaifiyar matar mutum da kuma uwar uwa (matar uba). Uwar da take jin cewa 'yarta na iya kwace mata mijinta ba za ta iya kiyaye soyayyar uwa a zuciyarta ga 'yarta ba. Haka ma ga 'yan'uwa mata. Haka kuma, lokacin da uba yake jin cewa ɗansa na iya auren matarsa, yanayi ne mara kyau. Sannan, idan ɗa yana jin cewa mahaifinsa da ya rasu ko wanda ya saki matarsa maƙiyi ne, kawai don mahaifin shi ne tsohon mijin matar ɗan, to yanayin ya zama mummuna sosai. Haka ma ya shafi duk dangantakar aure da surukar mutum. Dole ne mu tuna cewa tsakanin kowane uba da ɗansa akwai dangantaka mai tausayi da ƙauna wadda dole ne a kiyaye ta daga duk abin da zai iya cutar da ita.
It may further be said that Islam wants to preserve the paternal or brotherly and sisterly feelings with some of these groups, such as in the case of stepdaughters, one’s wife’s sisters, one’s mother-in-law and stepmother. A mother who feels that her daughter may take her husband away from her cannot maintain intact her motherly feelings towards her own daughter. The same applies to sisters. Similarly, it is an unhealthy situation when a father feels that his own son may marry his wife. Again, when a son feels that his father who has died or who has divorced his wife is a hostile opponent, simply because the father was the former husband of the son’s wife, the situation becomes terrible indeed. The same applies to any marital relationship with one’s daughter-in-law. We have to remember that between every father and his son there is a tender and loving relationship that must be protected against anything which may adversely affect it.
Za a iya ƙara da cewa aure yana daga cikin abubuwan da ke faɗaɗa da'irar iyali, yana kai ta fiye da dangantakar jini mai kunkuntar. Wannan yana kawar da buƙatar yin aure tsakanin waɗanda suke da dangantaka tun asali. Saboda haka, irin waɗannan auratayya an haramta su, sai dai a yanayin dangi masu nisa.
We may add here that marriage is a cause for widening the circle of one’s family, taking it beyond the narrow relationship of lineage. This precludes any need for marriage between those who are already related. Hence, such marriages are forbidden, except in the case of distant relatives.
Duk abin da ya zama dalilin haramcin, mun yarda cewa lallai akwai dalili mai kyau da amfani a bayan duk abin da Allah ya zaɓa mana. Ko mun san hikimar da ke bayan kowace doka ba ya kamata ya shafi karɓar ta ta kowace hanya ba. Dole ne mu kasance a shirye koyaushe mu aiwatar da ita. Imani na gaskiya ba ya kafa tushensa sai mun karɓi dokar Allah mu aiwatar da ita ba tare da wani jinkiri ba.
Whatever the reason for the prohibition, we recognise that there must be a good cause and a benefit behind whatever God has chosen for us. Whether or not we know the wisdom behind any legislation should not affect in any way our acceptance of it. We must always be ready to implement it. True faith does not establish its roots unless we accept God’s law and implement it without any hesitation.
Bayan haka, bayan mun bayyana wannan hukunci dalla-dalla, sai mu kammala da wasu gajerun kalamai na gaba ɗaya game da batun auren da aka haramta.
Auren dukkan wadannan rukunin mata an haramta shi a zamanin jahiliyyar Larabawa, sai dai banda biyu: matan iyaye ko kakanni da suka yi aure a baya, da kuma auren 'yan'uwa mata biyu a lokaci guda. Wadannan an halatta su, sai dai da kyama. Idan Musulunci ya haramta wadannan aure, ba ya tabbatar da al'adar da ta yadu a Larabawa ba ne. Yana kafa nasa haramci ne, bisa ikonsa na kansa. Saboda haka ne maganar haramci ta ce: "An haramta muku [aure da] uwayenku..." (Aya ta 23).
Having explained this legislation in detail, we have to conclude with a few general remarks about the subject of forbidden marriages. Marriage with all these groups of women was forbidden in pre-Islamic Arabia, with the exception of two: former wives of parents or grandparents, and marriage with two sisters at the same time. These were permitted, albeit with reluctance. When Islam forbids these marriages, it does not endorse a prevalent tradition in Arabia. It initiates its own prohibition, based on its own authority. Hence, the prohibiting statement: “Forbidden to you [in marriage] are your mothers...” (Verse 23)
Wannan ba batu ne na dabaru ko al'ada ba. Ka'ida ce da ke shiga dukkan addinin Musulunci da dukkan dokokinsa. Domin babban abin da Musulunci ya ginu a kansa shi ne cewa ubangiji na gaskiya na God ne kaɗai. Saboda haka, halatta da haramtawa suna hannun God kaɗai, domin su ne mafi muhimman siffofin ubangiji. Shi kaɗai ne zai iya halatta wa mutane wasu abubuwa, ya kuma haramta wasu. Babu wani kuma da zai iya ɗaukar wannan iko ko ya kafa doka irin wannan, domin hakan zai zama daidai da da'awar ubangiji ga kansa.
This is not a matter of technicalities or formalities. It is a matter of principle which pervades the Islamic faith and all its legislation. For the central issue in Islam is that Godhead belongs solely to God. Hence, permission and prohibition is the jurisdiction of God alone, because they are the most essential qualities of Godhead. He alone can make certain things lawful to mankind and can forbid them others. No one else can claim this authority or issue any legislation of this type, because that would be synonymous with claiming Godhead for himself.
Lokacin da wata al'umma wadda ba ta Musulunci ba ta fitar da doka tana halatta wasu abubuwa tana haramta wasu, wannan doka ba ta inganta ba a wani bangare ko gaba daya, kuma ba za a iya ba ta inganci ta kowace hanya ba saboda ba a amince da wanzuwarta ba. Idan Musulunci ya duba dokar kowace al'umma wadda ba ta Musulunci ba, da farko yakan hukunta cewa duk wannan doka ba ta inganta kuma babu ita, kawai saboda an fitar da ita ne daga wani ko wata hukuma wadda ba ta da ikon fitar da ita. Sannan Musulunci yakan fara kafa dokarsa. Idan a cikin wannan tsari Musulunci ya halatta wani abu wanda sauran al'ummomi ma suke halatta shi, ko ya haramta abin da suke haramtawa, aikinsa ba yarda ba ne da abin da wadancan al'ummomi suka tanada. Ta yaya zai yarda da abin da yake ganin ba shi da inganci?
When a non-Islamic society issues legislation permitting certain things and forbidding others, this legislation is invalid in part and in whole, and cannot be given validity in any way because its existence is not recognised. When Islam considers the legislation of any non-Islamic society, it initially rules that all this legislation is invalid and nonexistent, simply because it is issued by someone or some institution which has no authority to issue it. Islam goes on to initiate its own legislation. If in the process Islam permits something other societies also permit, or forbids what they forbid, its action is not an endorsement of what those societies have legislated. How could it endorse what it considers invalid?
Wannan ƙa'ida tana shafar kowane al'amari na rayuwar ɗan adam. Babu wanda zai iya kafa doka, wadda ta halatta ko ta haramta wani abu, ba Allah ba, ko ta shafi aure, abinci, abin sha, sutura, aiki, yarjejeniya, ciniki, dabi'u, al'adu ko kowane yanayi. Ikon wannan duka dole ne ya fito daga wurin Allah, kuma duk wata doka da aka kafa dole ne ta dogara ne da shari'ar Allah.
This principle applies to everything in human life. No one other than God can issue any legislation, which permits or forbids anything, whether it relates to marriage, food, drink, appearance, action, contracts, transactions, values, traditions or any situation whatsoever. The authority for all this must derive from God, and any legislation issued must be based on God’s law.
Haka Musulunci ya fara kafa dokokinsa, ya kafa tsarinsa, ya kuma sa al'adunsa su aiki. A cikin duk wannan, ya yi amfani da ikonsa na kansa. Alkur'ani ya jaddada wannan ka'ida ta hanyoyi iri-iri, yana muhawara da wadanda ba su yi imani ba game da duk abin da suka haramta ko suka halatta. Ayoyi da yawa suna yin tambaya ta alama, kamar: "Ka ce: wane ne ya haramta kayan ado da kyawawan arzikin da Allah ya azurta bayinsa da su?" (7: 32) Da yawa suna yin bayani mai karfi game da abin da yake halal da abin da ba haka ba, kamar yadda yake a misalan biyu masu zuwa: "Ka ce: ku zo, zan karanta muku abin da Ubangijinku ya haramta muku." (6: 151) "Ka ce: 'Ba na samun a cikin abin da aka saukar min wani abu da aka haramta wa kowa ci, sai dai mushe, jini, ko naman alade...'" (6: 145) Irin wadannan ayoyi sun yi yawa a cikin Alkur'ani.
This is how Islam has initiated its laws, established its systems and set its traditions in operation. In all this, it has operated its own authority. The Qur’ān emphasises this principle in all manner of ways, arguing with non-believers about everything that they have forbidden or permitted. Many a verse asks a rhetorical question, such as: “Say: who has forbidden the ornaments and the good provisions God has provided for his servants?” (7: 32) Many make emphatic statements concerning what is lawful and what is not, as in the case of the following two examples: “Say: Come and I will read to you what your Lord has forbidden you.” (6: 151) “Say: ‘I do not find in what has been revealed to me anything forbidden for anyone to eat, unless it be carrion, blood or pig meat...” (6: 145) Verses like these abound in the Qur’ān.
Duk waɗannan tambayoyin na nufin abu ɗaya ne. Suna neman jaddada ƙa'ida ta asali, cewa ikon bayar da izini da yin haramci na Allah ne kaɗai. Wannan haƙƙi ne da ba za a iya dangana shi ga mutane ba, ko mutum ɗaya ne, ko wani aji, ko wata al'umma, ko ma ɗan Adam baki ɗaya. Hanya ɗaya tilo da za su more irin wannan haƙƙi ita ce su sami izini daga Allah, kuma su yi amfani da wannan haƙƙi bisa dokar Allah. Halatta da haramtawa shi ne shari'anta, kuma shari'anta daidai yake da imani. Wanda ke halatta da haramtawa shi ne wanda ya kafa addinin, kuma shi ne wanda mutane ke miƙa wuya gare shi. Idan Allah ne ya yi hakan, to mutane suna miƙa wuya ga Allah, kuma suna bin addininSa. Idan kuwa wani ne, to mutane suna miƙa wuya ga wannan mutumin, ba tare da Allah da addininSa ba.
All these rhetorical questions aim at one and the same thing. They seek to emphasise the basic principle that the authority to give permissions and make prohibitions belongs to God alone. This is a right which cannot be claimed by human beings, whether an individual, a class, a nation or indeed mankind as a whole. The only way for them to enjoy such a right is to have permission from God and to exercise that right according to God’s law. To permit and forbid is to legislate, which is synonymous with faith. The one who permits and forbids is the one who establishes the faith and the one to whom people submit. If it is God who does that, then people submit to God and they follow His faith. If it is someone else, then people submit to that person to the exclusion of God’s faith.
Idan aka sanya al'amarin a wannan hasken, to mun fahimce shi a matsayin tambaya ta zatin Ubangijin Allah da siffofinsa. Tambaya ce ta imani da iyakokinsa da kan iyakokinsa. Bari Musulmi a ko'ina cikin duniya su duba matsayinsu game da imanin Musulunci, idan da gaske suke so su zama Musulmi.
When the matter is put in this light, we understand it as a question of the essence and qualities of Godhead. It is a question of faith and its limits and boundaries. Let Muslims throughout the world consider their position with regard to Islamic faith, if they truly want to be Muslims.