Wannan nassi yana cika abin da farkon wannan sūrah ta sanya gaba. Manufarsa ita ce kawar da duk wata alama ta kwanakin jāhiliyya da suke ci gaba da bayyana a cikin tunani da al'adu, musamman game da mata, matsayinsu a cikin al'umma, da kuma yadda ake kula da sauran rukunin mutane masu rauni kamar marayu da yara. Dole ne a tsarkake dukkan al'ummar Musulunci daga irin waɗannan alamomi domin a kafa iyali bisa tushen cewa namiji da mace rabi biyu ne na rai guda, kuma dukansu dole ne a ba su haƙƙinsu da matsayinsu na girma. Ana kuma kiyaye muradunsu, kuma dole ne a ƙarfafa zumunta a cikin iyali. Duk wata takaddama da ta tashi a cikin iyali ya kamata a warware ta tun wuri, kafin ta girma ta kai ga yankewar zumunta da lalacewar gidaje. Ya kamata a tuna cewa a irin waɗannan yanayi, ƙananan yara da ke cikin lokacin girma ne ke fara wahala. Al'ummar Musulmi kuma dole ne a kafa ta bisa kula da rukunin mutane masu rauni, domin kada masu iko su zalunce su.

This passage complements what the early parts of this sūrah have set out to do. It aims to eradicate all traces of past ignorant days, still manifesting themselves in ideas and practices, especially concerning women, their place in society and the treatment of other vulnerable groups such as orphans and children. The whole Muslim community needed to be purged of such traces in order to allow the family to be established on the basis that man and woman are two parts of a single soul and they both must be given their due and honourable positions. Their interests are to be looked after and family ties need to be strengthened. Any dispute that breaks out within the family should be settled early, before it develops and leads to a severing of ties and the destruction of homes. It is to be remembered that in such cases, the first to suffer are young children who are still in their formative years. The Muslim community, on the other hand must be established along the lines of looking after its vulnerable groups, so that they are not oppressed by those who wield power.

Wannan nassi yana magana ne a kan wasu al'amura na dangantakar iyali, yana kuma haɗa su da tsarin da yake mulkin duniya. Wannan yana ba mu jin cewa batun matsayin mata, rawar da iyali ke takawa, da kula da marasa ƙarfi da masu rauni a cikin al'umma, al'amura ne masu muhimmanci sosai. Hakika haka lamarin yake. Mun riga mun yi bayani mai tsawo, a lokacin da muke sharhi kan farkon wannan sūrah, game da yadda Musulunci ke kallon iyali da kuma ƙoƙarinsa na kawar da jahilci daga cikin al'ummar Musulmi, domin ɗaukaka matakin tunani, zamantakewa da ɗabi'a. Ya kamata mu tuna cewa ta hanyar wannan ɗaukaka ne kawai al'ummar Musulmi ta sami fifiko a kan dukkan sauran al'ummomin da ba su yi imani da Musulunci ba, kuma ba sa tafiya bisa tsarinsa na musamman.

The present passage deals with certain aspects of family relationships, providing a linkage between them and the system that governs the universe. This imparts to us a feeling that the question of the status of women, the role of the family and care for the helpless and vulnerable in society are very serious matters. This is indeed the case. We have already spoken at length, when commenting on the early parts of this sūrah, on the way Islam views the family and its efforts to eradicate ignorance from the Muslim community in order to elevate its psychological, social, and moral standards. We should remind ourselves that only through such elevation did the Muslim community gain superiority over all other societies which do not believe in Islam and which do not conduct themselves according to its unique system.

Suna tambayarka game da mata. Ka ce: "Allah da kansa yana ba ku hukuncinsa game da su, da kuma abin da ake karanta muku a cikin wannan Littafi game da mata marayu waɗanda ba ku ba su abin da aka rubuta musu, kuma kuna ƙin aurensu; da kuma game da yara raunana, da kuma game da wajibcin ku na yi wa marayu adalci. Duk alheri da za ku aikata, Allah yana sane da shi sosai." (Aya ta 127)

They ask you for rulings concerning women. Say, God [Himself] gives you His rulings concerning them, as well as what is conveyed to you through this Book about orphan women whom you deny what has been assigned to them, and you are disinclined to marry them; and concerning helpless children, and about your duty to treat orphans with fairness. Whatever good you may do, God knows it fully. (Verse 127)

Ayoyin da suratin ta buɗe da su, waɗanda ke bayyana wasu dokoki game da mata, sun haifar da tambayoyi masu yawa a zukatan Musulmi game da sassa daban-daban na matsayin mata. Waɗanda ke cikin al'ummar Musulmi da aka kafa a sabon lokaci sun ƙirƙiri tambayoyi da ke buƙatar hukunci kan batutuwa daban-daban. Wannan ya nuna sha'awar gaskiya a gare su na sanin kowane hukunci na addininsu a dukkan al'amuran rayuwa.

The verses with which the sūrah opens and which outline a number of regulations about women raised many questions in the Muslims’ minds about different aspects of the position of women. Those in the newly-established Muslim community formulated questions which required rulings on different matters. This indicated a genuine desire on their part to know every ruling of their faith in all matters of life.

Motsawar da suka yi daga jahiliyya zuwa Musulunci ya yi tasiri mai zurfi a zukatansu. Sun ji cewa wajibi ne su yi tambaya game da kowane abu da suka aikata a zamanin jahiliyyarsu, suna tsoron cewa watakila Musulunci ya haramta shi ko ya canza shi. Sun so su tabbatar da ra'ayin Musulunci a kan dukkan al'amura. Gaskiya ne cewa wasu alamomin jahiliyya sun ci gaba da kasancewa a tare da su, amma abin da ya fi muhimmanci sosai shi ne sha'awarsu ta gaskiya ta tabbatar da cewa salon rayuwarsu ya dace da Musulunci. Saboda haka ne suka yi ta tambaya, suna neman bayani da hukunce-hukunce.

The move they have made from ignorance to Islam had a far-reaching effect on their hearts. They felt that they needed to question everything they did in their pre-Islamic days, fearing that it might have been outlawed or modified by Islam. They wanted to be sure of the Islamic view on all matters. It is true that certain traces of ignorance lingered with them, but what was much more significant was their genuine desire to make sure that their lifestyle was in conformity with Islam. Hence their questionings and their requests for explanations and rulings.

Ya bayyana a fili daga waɗannan maganganu, da kuma nassin Alƙur'ani kansa, cewa marayun mata sun sha wahala matuƙa a Larabawan zamanin jahiliyya. Irin wannan yarinya tana shan wahala saboda kwaɗayi da zalunci na waliyinta. Kwaɗayinsa yakan sa shi cinye dukiyarta. Idan ya yanke shawarar aurenta, ba zai ba ta sadaki na adalci ba. A wani ɓangaren kuma, idan waliyinta bai aure ta ba saboda ba ta da kyau, har yanzu tana shan zalunci, domin ba zai bar ta ta auri wani ba, don kada mijinta ya zama abokin rabon dukiyarta tare da shi.

It is clear from these statements, as well as the Qur’ānic text itself, that orphan girls had a very raw deal in pre-Islamic Arabia. Such a girl suffered from the greed and injustice of her guardian. His greed prompted him to devour her wealth. If he decided to marry her, he would not give her a fair dowry. On the other hand, if her guardian did not marry her on account of her being plain, she still suffered injustice, because he would not allow her to marry someone else, so that her husband could not share with him her wealth.

Irin wannan muamala an kuma yi wa yara. An hana mata da yara rabonsu na gado saboda ba su da ƙarfi, ko kuma saboda an ɗauke su a matsayin waɗanda ba sa yaƙi. Ɗabi'ar kabilanci a wancan lokaci tana ba da duk haƙƙi ga waɗanda suke iya yaƙi, kuma ba ta bar komai ga marasa ƙarfi waɗanda ba za su iya shiga yaƙin ba.

The same sort of treatment was extended to children. Women and children were deprived of their shares of inheritance because they were powerless or they were classified as non-fighters. The tribal attitude at the time gave every right to those who were able to fight, and left nothing for the powerless who could not take part in the battle.

Waɗannan al'adu marasa kyau ne Musulunci ya zo ya sauya su, ya maye gurbinsu da al'adu masu daraja da na ɗan adam. Wannan ba kawai babban gyara ne ga al'ummar Larabawa ba.

It is these ignoble traditions which Islam set out to change, replacing them with noble and humane traditions. This was not merely a great reform of Arabian society.

Lalle haihuwa ce sabuwa wadda ta ba Larabawa sabon hali, wanda ya bambanta da halinsu na kafin Musulunci.

It was indeed a new birth which gave the Arabs a new character, different from their pre-Islamic one.

Abin da ya kamata a lura da shi shi ne cewa wannan sabuwar haihuwa ba ta samu gabanin wasu matakai ko ci gaba da suka shirya mata hanya ba. Haka kuma ba ta fara da wani sauyi kwatsam na tattalin arziki ko na abin duniya a rayuwar wannan al'ummar Larabawa ba. Canjin daga ba da hakkin gado da mallaka bisa iyawar yaƙi zuwa ba su bisa tushen ɗan adam kawai ba sakamakon wata sabuwar iyawa da suka gano ba ne. Haka kuma ba a ba yara, 'ya'yan marayu da mata haƙƙin gado da mallaka a matsayin 'ya'yan wani sabon zamani na kwanciyar hankali da ya rage muhimmancin mayaƙa ba. Hakika, mayaƙa sun ƙara samun muhimmanci a cikin sabon tsarin.

Sūrah ɗin sai ya ci gaba zuwa dokokin iyali a matsayin wani ɓangare na tsari gabaɗaya na al'ummar da Musulunci yake so ya kafa. Al'umma ce da ta dogara da dokar da Allah ya saukar daga sama, ba da sauyin abubuwan duniya ba, waɗanda sau da yawa na zahiri ne, kuma sau da yawa suna da alaƙa da samar da kayayyaki da dukiyar abin duniya.

The sūrah then moves a step further with family legislation as part of the general organisation of the society Islam wants to establish. It is a society based on the code God has bestowed from on high, not on changing worldly factors, which are often materialistic in nature and which often are to do with the production of goods and material riches.

Idan wata mace ta ji tsoron cin zarafi ko watsi daga mijinta, ba zai zama laifi a gare su biyun ba idan suka yi sulhu ta hanyar zaman lafiya a tsakaninsu; domin sulhu shi ne mafi alheri. Son rai yana nan koyaushe a cikin zukatan mutane. Idan kuka yi aiki da alheri kuma kuka ji tsoron Allah, to lallai Allah yana sane da duk abin da kuke aikatawa. Ba za ku iya yin adalci tsakanin matanku ba ko da kuwa kuna marmarin hakan. Saboda haka, kada ku nuna son kai gaba ɗaya ga ɗaya ku bar ɗayar kamar wadda ba ta da miji. Idan kuka gyara al'amura kuma kuka ji tsoron Allah, to lallai Allah Mai yawan gafara ne, Mai jin kai. (Ayoyi 128-129)

If a woman has reason to fear ill-treatment or desertion by her husband, it shall not be wrong for the two of them if they should try to set things peacefully to rights between them; for peace is best. Avarice is ever-present in human souls. If you act with kindness and are God-fearing, surely God is aware of all that you do. In no way can you maintain equity between your wives, even though you may be keen to do so. Do not, then, be totally partial towards one to the exclusion of the other, leaving her, as it were, in a state of suspense. If you put things to rights and are God-fearing, God is indeed Much-Forgiving, Merciful. (Verses 128-129)

A baya a cikin wannan sūrah, shari'ar Musulunci ta yi magana a kan halin tawaye ko cin zarafi idan matar aure ce ta haifar da shi. Ta bayyana matakan da ya kamata a bi domin a kiyaye tsarin iyali. A wannan mataki kuma, akwai dokoki da ke magana a kan cin zarafi ko watsi da mace daga bangaren miji, wanda ke barazana ga tsaro da mutuncin mace da kuma tsaron dukan iyali. Zukata da son rai na iya canzawa. Musulunci tsari ne na rayuwa wanda ke magana a kan kowane bangare kuma yana biyan bukatar kowane hali cikin tsarin ka'idojinsa, dabi'unsa, da kuma tsarin al'ummar da ya kafa.

Earlier in this sūrah, Islamic legislation dealt with the state of rebellion or abuse when caused by a wife. It outlined the procedures that should be taken in order to preserve the structure of the family. At this juncture, we now have regulations dealing with abuse or desertion by the husband, which threatens the security and dignity of the woman as well as the security of the whole family. Feelings and inclinations might change. Islam is a system for life which deals with every detail and caters for every eventuality within the framework of its principles, values and the structure of the society it establishes.

Dole mu fahimci cewa waɗannan ƙa'idodin da suka shafi aure da rayuwar iyali kaɗai ne wani ɓangare na tsari mai faɗi wanda ke tsara rayuwar ɗan adam baki ɗaya.

We have to understand that these rules which are applicable to marriage and family life are only a part of an overall system which regulates human life as a whole.

Wannan tsari kuma wani ɓangare ne na dokar da Allah ya shimfiɗa wa dukan halittu su bi. Saboda haka, yana dacewa sosai da yanayin duniya da kuma yanayin mutum wanda yake rayuwa a cikin duniyar. Wannan gaskiya mai zurfi ita ce jigon tsarin baki ɗaya. Saboda haka, dokokin da suka tsara rayuwar iyali suna biyuwa da bayanai da suke danganta su da tsarin duniya baki ɗaya, da kuma ikon Allah bisa komai a cikinta, da mallakarsa gare shi. Akwai kuma bayani cewa Allah ya ba dukan ɗan adam umarni iri ɗaya a cikin dukan saƙonnin da ya aika musu, da kuma tunatarwa game da lada a rayuwar nan da kuma a rayuwa ta gaba. Lallai, waɗannan su ne tushen da aka gina dukan tsarin a kansu: gaskiya, adalci, da tsoron Allah.

This system is, in turn, part of the law God has laid down for the whole universe to follow. It, therefore, fits well with the nature of the universe as well as with the nature of man who lives in the universe. This profound fact is central to the overall system. Therefore, rules which provided for the regulation of family life are followed by statements which relate them to the universal system, as well as God’s power over, and His ownership of, everything in it. We also have a statement that God has given the same directive to all mankind in all the messages He has sent them, and a reminder of rewards in this life and in the life to come. Indeed, these are the bases upon which the whole system is founded: truth, justice, and fearing God.

Amma idan su biyun suka rabu, Allah zai wadatar da kowannensu daga yalwar falalarSa: Allah Mai yalwar falala ne, Mai hikima. Na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa. Lalle ne mun umurci waɗanda aka ba littafi kafin ku, da ku ma, da su kiyaye tsoron Allah. Idan kuka kafirta, to ku sani cewa na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa. Allah Mai wadatar da kansa ne, Abin godiya. Kuma na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa.

But if the two separate, God shall provide for each of them out of His abundance: God is indeed Munificent, Wise. To God belongs all that is in the heavens and all that is on earth. We have indeed enjoined those who were granted revelations before your time, as well as yourselves, to always be God-fearing. If you disbelieve, know that to God belongs all that is in the heavens and all that is on earth. God is Self-Sufficient, Praiseworthy. And to God belongs all that is in the heavens and all that is on earth.