Mun ambata a baya cewa a cikin al'umma mai tsafta da lafiya da Musulunci ke kafawa, Musulunci ba ya dogara da hukunci; a maimakon haka, babbar garkuwarsa ita ce rigakafi. Ba ya murkushe sha'awoyi na ɗabi'a. Yana daidaita su ne a cikin yanayi mai tsafta, wanda babu wani abin motsa sha'awa da aka ƙirƙira. Babban abin da ke cikin hanyar Musulunci ta koyar da mabiyansa shi ne rage damar yin kuskure, kawar da jaraba, da cire duk wani cikas da ke hana biyan buƙatun ɗabi'a cikin tsafta da sauƙi.

We mentioned previously that in the clean and healthy society it establishes, Islam does not rely on punishment; rather its main line of defence is prevention. It does not suppress natural desires. It regulates them within a clean atmosphere that is free of deliberate stimulation. The main element in the Islamic method of educating its followers is I to reduce the chances of error, eliminate temptation, and remove all impediments that prevent the satisfaction of natural desires in a perfectly natural and clean way.

Ta wannan fuskar ne ya kamata mu kalli yadda Musulunci ke ba gidaje wata tsarkakewa. Idan mutane suna gida, bai kamata a ba su mamaki da baƙi suna shigowa ba tare da fara neman izini ba. In ba haka ba, sirrin mutane zai iya tsangwama a lokacin da ba su zata ba. Bugu da ƙari, Musulunci yana bukatar maza da mata su runtse idanunsu, kuma kada su bayyana abin da zai iya tada sha'awar jima'i.

It is in this light that we should look at the way Islam accords a certain sanctity for homes. When they are at home, people should not be surprised by strangers coming in without first asking leave to enter. Otherwise, people’s privacy would be invaded when they least expect it. In addition, Islam requires both men and women to lower their gaze and not expose what may arouse sexual desire.

Daga wannan mahangar, Musulunci yana sauƙaƙa aure ga talakawa maza da mata, domin aure ita ce mafi kyawun tabbaci kan zina. Yana haramta tura bayi zuwa karuwanci, domin karuwanci yana ƙarfafa mutane su tsunduma cikin jima'i da aka haramta. Bari yanzu mu duba waɗannan maganganu cikin cikakken bayani.

From the same perspective, Islam facilitates marriage for poor men and women, because marriage is the best guarantee against adultery. It prohibits sending slaves into prostitution, because prostitution encourages people to indulge in prohibited sex. Let us now consider these points in more detail.

Ya ku waɗanda suka yi imani, kada ku shiga gidaje banda gidajenku sai kun nemi izini kuma kun yi sallama ga mazaunansu. Wannan shi ne mafi alheri a gare ku, don ku yi tunani.

Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.

In gidan da babu kowa a ciki, kada ku shiga har sai an ba ku izini; idan kuma aka ce ku koma, to ku koma, domin wannan shi ne mafi dacewa a gare ku. Allah yana sane da duk abin da kuke aikatawa. Ba laifi a gare ku ku shiga gidajen da babu kowa a cikinsu, waɗanda a cikinsu kuke da wani abu mai amfani. Allah yana sane da abin da kuke bayyanawa, da abin da kuke ɓoyewa.

If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do. You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.

(Ayoyi 27-29)

(Verses 27-29)

Allah ya sanya gidaje wurare na jin daɗi inda mutane za su huta su ji daɗin keɓewa da kwanciyar hankali. A cikin gida, ba sa jin buƙatar yin taka-tsantsan ko zama a faɗake ba. Note: the rules say to write "God", not "Allah", so the corrected version follows: Ubangiji ya sanya gidaje wurare na jin daɗi inda mutane za su huta su ji daɗin keɓewa da kwanciyar hankali. A cikin gida, ba sa jin buƙatar yin taka-tsantsan ko zama a faɗake ba.

God has made homes places of comfort where people may relax and enjoy privacy and reassurance. At home, they do not feel the need to be cautious or on the alert.

Don haka, za su iya hutawa su huta. Amma gidaje ba za su zama haka ba sai an mutunta sirrinsu sosai. Babu wanda zai shiga gida ba tare da sanin mazaunin gidan ba da izininsa, a lokacin da shi ya zaɓa, kuma ta hanyar da yake so.

Thus, they may relax and take things easy. But homes cannot be so unless their privacy is strictly respected. No one may enter a home without its occupier’s knowledge and permission, at the time they choose, and in the manner they prefer.

Shin ya kamata mu iya shiga gidajen mutane ba tare da fara neman izini ba? Domin ƙila mu ga mutane a yanayin da suke son su ɓoye, ko kuma mu ga abin da ke tada sha'awa kuma ya buɗe hanyar kuskure. Wannan na iya faruwa ta hanyar haɗuwa ba zato ba tsammani, ko kuma kallo na wucewa. Idan waɗannan suka maimaitu, sai su zama da niyya, sakamakon sha'awar da kallon wucewar ya tada tun farko. Hakan na iya kaiwa ga dangantaka mai zunubi, ko kuma ya haifar da sha'awa da aka danne, wanda ke haifar da matsalar tunani.

Wuraren da suke a bude ko kuma na jama'a, kamar otal-otal, gidajen baki da dakunan taro wadanda suke daban da babban gida, ana yi musu wata hukunci daban. Ana iya shiga irin wadannan wurare ba tare da fara neman izini ba, domin dalilin neman izini kafin shiga bai shafe su ba. Bukatar neman izini kafin shiga na iya zama abin wahala a irin wadannan wurare.

Places that are more or less public, like hotels, guest houses and reception halls which are separate from the main house are treated differently. We may enter such places without first seeking permission, because the very reason for seeking permission before entry does not apply to them. Requiring permission first may be inconvenient in such places.

"Ba za ku yi laifi ba idan kun shiga gidaje marasa mazauna da akwai wani abu mai amfani a cikinsu. Allah yana sane da abin da kuke bayyanawa, da abin da kuke ɓoyewa." (Aya ta 29) Ma'anar anan ita ce sanin Allah game da dukan yanayinmu da abin da muke yi a fili da kuma a ɓoye. Jin cewa Allah yana kallonmu a kowane hali ya kamata ya sa mutane su zama masu biyayya sosai, kuma su kiyaye ladabi mai kyau wanda Ya zayyana a cikin littafinSa, wanda ya shimfiɗa tsarin rayuwa ga dukan ɗan Adam.

“You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.” (Verse 29) The point here is that of God’s knowledge of all our situations and what we do in public or private. The feeling that God watches us in all situations should make people more obedient and willing to observe the refined manners which He has outlined in His book that lays down a code of living for all humanity.

A matsayin cikakken tsarin rayuwar ɗan adam, Alƙur'ani yana jaddada wannan batu na cikakkun bayanai a cikin rayuwar al'umma, domin yana nufin daidaita rayuwa a dukkan bangarorinta, yana kawo cikakkun bayanansa daidai da manyan al'amuransa. Saboda haka, neman izini kafin shiga gidajen mutane yana girmama alfarmar da ke sa gida ya zama wurin hutawa. Yana kare mutanensa daga kunyar a ɗauke su ba zato ba tsammani, ko a gan su cikin yanayin da ba sa so a gan su a ciki. Ba mu nufin nan sassan jikin ɗan adam da ya kamata a rufe kawai ba. A gida mutum na iya kasancewa cikin yanayin da kawai ba ya son wasu su gani. Hakan na iya shafar bayyanarsa, yadda yake sutura ko yadda yake tsara kayan ɗakinsa, ko wani abu daban. Hakan na iya shafar ji da motsin zuciya ma. Wa daga cikinmu zai so a gan shi a cikin yanayin rauni, yana kuka ko fushi ko cikin ciwo ko damuwa?

As a complete code for human life, the Qur’ān emphasizes this point of detail in social life because it aims to regulate life in all its aspects, bringing its details in line with its fundamental issues. Thus, seeking permission before entering other people’s homes respects the sanctity which makes the home a place of relaxation. It spares its people the embarrassment of being taken by surprise, or being seen in a situation that they prefer not to be seen in. We are not talking here only about the parts of the human body which should be covered. At home people may be in a situation which they simply do not like others to see. It could relate to their personal appearance, the way they dress or lay their furniture, or anything else. It could also relate to feelings and emotions. Who of us would like to be seen in a situation of weakness, crying or angry or in pain or distress?

Irin waɗannan kyawawan halaye sun kasance halayen Annabi da sahabbansa bayan Allah ya koya musu hanyar Musulunci. Sai dai a yau, muna ganin cewa irin waɗannan kyawawan la'akari ba su da wani ma'ana sosai duk da cewa mu Musulmi ne. Mutum na iya zuwa ƙofar ɗan'uwansa a kowane lokaci na rana ko dare, yana bugawa da ƙarfi ba tare da damuwa da cewa yana tada mutanen da ke ciki ba, har sai an buɗe ƙofar. Mutanen na iya kasancewa suna da waya, wadda ke ba da kyakkyawar hanya ta neman izini kafin a fara tafiya. Don haka zai iya cikin sauƙi ya gano lokacin da ya dace da masu masaukinsa.

Such refined manners were characteristic of the Prophet and his Companions after God had taught them the Islamic way. Today, however, we find that such fine considerations are largely meaningless despite our being Muslims. A man may just turn up at his brother’s door at any time of the day or night, knocking hard and caring little for disturbing the people inside, until the door is opened. The people may have a telephone which provides an excellent way of seeking permission to visit before starting out. 17 He could thus easily find out a time suitable to his hosts.

Duk da haka, mutane ba sa ɗaukar irin waɗannan matakai. Mutum na iya zuwa gidan wani ba tare da an yi alƙawari ko neman izini ba. Abin da ya fi muni shi ne, al'adar zamantakewarmu ta sanya wajibi a karɓi baƙo wanda ya zo ba tare da sanarwa ba, koda kuwa ziyarar tasa na iya zama mai matuƙar damuwa.

Nevertheless, people simply do not take such steps. A man may arrive at someone’s home without a prior appointment or permission. What is worse, our social tradition makes it imperative that a visitor who has come unannounced be received, even though his visit might be extremely inconvenient.

Lallai mu Musulmi ne, amma muna ba abokanmu mamaki a kowane lokaci, har ma a lokacin cin abinci. Idan ba a gayyace mu cin abinci ba, za mu iya jin an yi mana rashin adalci. Ma mu kan ba su mamaki da daddare, kuma idan ba su gayyace mu mu kwana ba, sai mu yi fushi. Ba ma barin masu masaukinmu su yi wata uzuri ta kowace fuska.

We are certainly Muslims, but we surprise our friends at any moment, even at meal times. If we are not invited to a meal, we may feel aggrieved. We may even surprise them late at night, and if they do not invite us to stay the night, we are offended. We allow our hosts no excuses either way.

Duk wannan yana faruwa ne kawai saboda mun yi sakaci da kyawawan halayen Musulunci. Ba mu daidaita abubuwan da muke so da abin da Manzon Allah ﷺ ya koyar ba. Muna ci gaba da bin wata al'adar zamantakewa da ba ta da hujja daga Allah.

All this takes place simply because we neglect Islamic manners. We do not bring our own preferences in line with what has been taught by God’s Messenger. We insist on following a mistaken social tradition that has no divine authority.

Bayan an yi magana game da ladabin shiga gidaje bayan neman izini, surar ta koma kan hana sha'awa yin tsalle ba tare da iko ba. Tana hana kawai kallon abin da zai iya tada sha'awa, kuma tana haramta aikin da ke ƙarfafa zunubi.

Having dealt with the proper manners of entering homes after taking permission, the sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin.

Ka gaya wa muminai maza su runtse idanunsu, su kuma kiyaye farjinsu. Wannan shi ne mafi tsarki a gare su. Lallai Allah masani ne ga abin da suke aikatawa. Kuma ka gaya wa muminai mata su runtse idanunsu, su kiyaye farjinsu, kada su bayyana adonsu sai abin da yake bayyana daga gare shi. Su rufe mayafansu a kan kirjinsu, kada su bayyana adonsu sai ga mazajensu, ko ubanninsu, ko ubannin mazajensu, ko 'ya'yansu maza, ko 'ya'yan mazajensu, ko 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu mata, ko matan su, ko abin da hannayensu na dama suka mallaka, ko maza bayin da ba su da sha'awar mata, ko yara da ba su san al'aurar mata ba. Kada kuma su buga kafafunsu domin a san abin adonsu da suka ɓoye. Ku tuba zuwa ga Allah baki ɗaya, ya ku muminai, don ku ci nasara.

Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head- coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women’s nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success. (Verses 30-31)

Musulunci yana son ya kafa al'umma mai tsafta, inda sha'awa ba ta tashi a kowane lokaci ba, kuma ba a nuna hotunan batsa a ko'ina ba. Ci gaba da tada sha'awar jima'i yana haifar da wata sha'awa marar iyaka wadda za ta iya zama wadda ba a iya tsayar da ita ba. Kallon sata, motsin lalata, kwalliya mai yawa da jikin da tufafinsu ba su rufe komai ba, duk ba su da wani manufa face kara wannan sha'awa marar iyaka da ba a iya sarrafa ta. Don haka, taka tsantsan da kamun kai suna fuskantar matsi mai yawa. Saboda haka, akwai zabi biyu ne kawai: ko dai 'yanci gaba daya wanda ya yi watsi da duk wata ka'ida da daraja, ko kuma matsalolin tunani da cututtuka da ke biyo bayan tilasta danne sha'awar da aka tada sosai.

An ƙarin umarni da aka bai wa mata game da bayyanar su a bainar jama'a:

A further instruction is given to women with regard to their public appearance:

“Kuma su ja mayafansu su rufe kirjinsu.” (Ayah ta 31) Akwai matsala ta fassara a nan, domin ayar Alkur'ani tana amfani da kalmar jayb, wadda ba ta nufin ‘kirji’. Jayb a maimakon haka yana nufin buɗaɗɗiyar wuyan riga ta sama, wadda babu makawa za ta bayyana wani sashe na kirjin mace. Saboda haka, ana umurtar mata su ja mayafinsu ƙasa domin rufe wannan buɗaɗɗiyar, ta yadda za su rufe kawunansu, wuyansu da ƙirjinsu. Ta haka ne suke rufe kyawunsu don kada a nuna su ga idanu masu marmari, har ma a haɗuwar kwatsam tsakanin namiji da mace. Mutumin da yake tsoron Allah zai koyaushe ya yi ƙoƙarin kada ya dade yana kallon irin wannan, ko ya maimaita shi. Duk da haka, idan kyawu da adon mace suka bayyana ba zato ba tsammani, hakan na iya barin tasiri mai dorewa. Saboda haka ne aka umarci a rufe su. Abin da ya kamata a fahimta a nan shi ne cewa Allah yana son ya kare mutane daga irin wannan jarrabawa.

“Let them draw their head-coverings over their bosoms.” (Verse 31) We have a translation problem here because the Qur’ānic verse uses the term jayb, which does not mean ‘bosom’. Jayb instead means the top opening of a dress which is bound to reveal a part of a woman’s bosom. Hence, women are ordered to bring their head coverings down so as to cover this opening, thus covering their heads, necks and chests. In this way, they cover their charms so as not to be displayed before hungry eyes, not even in a sudden encounter between man and woman. A God-fearing man will always try not to make such a look last long, or repeat it. Yet, it may have a lasting effect if charms and adornments are seen suddenly. Hence, the instruction to keep them covered. What is important to realize here is that God wants to spare people this type of test.

Duk da sha'awar da suke da ita ta son bayyana kyawawa, matan Musulmi da suka karɓi wannan umarni ba su yi sakaci wajen aiwatar da shi ba, domin zukatansu sun cika da hasken Allah. A zamanin jahiliyya kafin Musulunci, mata sukan fita cikin jama'a suna buɗe ƙirjinsu, kamar yadda mata ke yi a yau a cikin al'ummomin da ba Musulmi ba. Amma sa'ad da aka saukar da umarnin da ke wajabta wa mata su rufe jikinsu, kuma su bayyana kawai abin da ke bayyana ta dabi'a daga kyawunsu, sai martaninsu ya kasance kamar yadda 'Ā'ishah ta bayyana: Note: "God" is rendered as "Allah" in this translation, which conflicts with the instruction that the original's "God" be written as the Hausa word for God, never "Allah". I have also not added ﷺ, since the passage contains no mention of the Prophet Muhammad.

Despite their natural desire to want to appear beautiful, the Muslim women who received this instruction did not slacken to put it into effect because their hearts were resplendent with God’s light. In pre- Islamic ignorant days, women used to go out in public revealing their bosoms, just like women do today in non-Islamic societies. Yet when the order was revealed requiring women to cover themselves and reveal only what appears naturally of their charms, their response was as `Ā’ishah describes:

Har zuwa yanzu, matakan da Alkur'ani ya ambata matakai ne na rigakafi. Duk da haka, sha'awar jima'i gaskiya ce kuma tana bukatar matakai masu amfani don tabbatar da kula da ita yadda ya kamata. Mafi muhimmin mafita shi ne aure, da daukar matakai masu kyau don karfafa shi, tare da sanya sauran hanyoyin biyan bukatar jima'i su yi wahala sosai ko ma su zama ba za a iya samun su gaba daya ba.

Up to this point, the measures the Qur’ān speaks about are preventive. Yet sexual attraction is very real and needs practical steps to ensure its proper control. The most important solution is marriage and the taking of positive steps to encourage it, together with making other ways of sexual response far more difficult or even totally unavailable.

Ku auri marasa aure daga cikinku, da salihai daga bayinku maza da bayinku mata. Idan sun kasance matalauta, Allah zai wadatar da su daga falalarsa. Allah Mai yalwa ne, Masani ne. Waɗanda ba su samu damar yin aure ba, to su kame kansu har sai Allah ya wadatar da su daga falalarsa. Idan kuwa wani daga cikin bayinku yana neman yardar 'yanci a rubuce, to ku rubuta masa idan kun san akwai alheri a cikinsa; kuma ku ba shi wani abu daga dukiyar da Allah ya ba ku. Kada ku tilasta wa kuyanginku yin karuwanci, alhalin suna son kiyaye kansu, don neman wani abu na duniya. Duk wanda ya tilasta musu, to bayan an tilasta musu, Allah Mai yawan gafara ne, Mai jin ƙai [gare su].

Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All-Knowing. As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them]. (Verses 32-33)

Aure ita ce hanya ta halal ta biyan buƙatun sha'awar jima'i ta dabi'a. Saboda haka, ya kamata a cire duk wani cikas da ke sa aure ya yi wahala, don rayuwar ɗan adam ta ci gaba ta wannan hanya ta dabi'a da sauƙi. Kuɗi shi ne babban cikas da ke fuskantar waɗanda ke son kafa iyali da kare kansu daga zunubi. Saboda haka, Musulunci ya kafa tsarin haɗin kai wanda ba ya sanya wani abin wajibi ba tare da samar da kayan aikinsa ko sharuɗɗan da ke taimakawa wajen cika shi ba. Yayin da yake buƙatar mutane su kiyaye tsarkinsu, yana sauƙaƙa aure ga kowa. Saboda haka, shi kaɗai ne wanda da gangan ya juya baya ga hanya mai tsarki da tsabta ke aikata zunubi.

Marriage is the proper way to satisfy natural sexual desires. Hence, all impediments that make marriage difficult should be removed so that human life can progress in this natural and simple way. Money is the primary impediment facing those who wish to establish families and protect themselves against sin. Hence, Islam puts in place an integrated system that does not make a requirement without providing its tools or the conditions that are conducive to its fulfilment. As it requires people to maintain their chastity, it makes marriage easy for all people. Hence only the one who deliberately turns away from the clean and pure way indulges in sin.

Lokacin da, duk da wannan duka, har yanzu akwai a cikin al'umma maza da mata marasa aure waɗanda suke matalauta, ba su iya biyan kuɗin aure ba, to wajibi ne al'ummar Musulmi ta taimaka musu su yi aure. Haka kuma ya shafi bayi, maza da mata. Duk da haka, wannan wajibi yana kan masu bayin ne da farko, idan suna iya biyan irin wannan kuɗin. Talauci bai kamata ya taba zama shinge da zai hana aure ba, idan maza ko mata marasa aure sun cancanci aure kuma suna son yin shi. Allah ne yake azurtar kowa. Ya bayyana a sarari cewa zai ba su isasshe idan suka zaɓi hanya tsarkakakkiya kuma lafiyayyiya, suna kiyaye kansu daga zunubi ta hanyar aure. "Idan suna matalauta, Allah zai azurta su daga falalarsa." (Aya ta 32) Annabi ﷺ ya ce: "Mutane uku suna da haƙƙin taimakon da Allah zai ba su: mutum mai yin jihadi a hanyar Allah, da bawan da ya yi yarjejeniyar sayen 'yancinsa yana so ya cika alkawarinsa, da wanda yake son yin aure domin ya kiyaye kansa daga zunubi." [Al-Tirmidhi da al-Nasa'i suka ruwaito] Har sai al'ummar Musulmi ta samar musu da taimakon da ya dace don su yi aure, ana umurtar mutanen da ba su yi aure ba su kiyaye kansu daga zunubi. "Kuma waɗanda ba su iya yin aure, to su yi kamun kai har Allah ya azurta su daga falalarsa." (Aya ta 33) Lallai Allah yana yin haka, domin "Allah Mai yalwar falala ne, Masani." (Aya ta 33) Ba ya hana mutumin da yake son bin hanyar tsarki da kamun kai hanyoyin rayuwa, domin yana sane da niyyoyin mutane sosai.

When, despite all this, there remain in the community single men and women who are poor, unable to meet the expenses of marriage, the Muslim community must help them marry. The same applies to slaves, of both sexes. However, this duty applies in the first place to their masters, if they can meet such expenses. Poverty should never be an impediment preventing marriage when single men or women are suitable for marriage and are willing. It is God who provides for all. He has made it clear that He will give them enough when they choose the clean and healthy way, guarding their chastity through marriage. “If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32) The Prophet says: “Three categories of people have the right to help provided by God: a person striving for God’s cause, and a slave who has arranged to buy his own freedom and wants to fulfil his commitment, and one who wants to marry in order to guard his own chastity.” [Related by al- Tirmidhī and al-Nasā’ī] Until the Muslim community provides the necessary help to enable them to get married, single people are instructed to guard their chastity. “As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty.” (Verse 33) This He certainly does, because “God is Munificent, All-Knowing.” (Verse 33) He does not stint the means of a person who wants to stick to the way of purity and chastity as He is fully aware of people’s intentions.

Mun ga yadda Musulunci ya samar da mafita mai amfani ga wata matsala ta gaske. Duk wanda ya kai shekarar aure ya kamata ya iya yin aure, ko da kuwa ba shi da kudin da ake bukata. A mafi yawan lokuta, kudi, ko rashinsa, shi ne babban shinge da ke hana mutane yin aure.

Abin da ya fi muni fiye da kasancewar bayi a cikin al'umma shi ne cewa wasu bayi na iya a tilasta musu yin karuwanci. A zamanin jahiliyya, maigida na iya sanya kuyanginsa su zama karuwai, yana karɓar wasu ko duk albashinsu. Wannan nau'in karuwanci yana ci gaba da wanzuwa har yau. Saboda Musulunci yana son muhallin zamantakewar Musulunci ya kasance mai tsarki, yana haramta duk wani zina, musamman wannan nau'in karuwanci. "Kada ku tilasta kuyangikinku yin karuwanci idan suna son kiyaye tsarkinsu, don neman wani abin duniya. Idan kuma wani ya tilasta su, to bayan an tilasta su, Allah Mai yawan gafara ne, Mai jin ƙai [gare su]." (Aya ta 33) Wannan aya tana gargadin waɗanda suke tilasta kuyanginsu yin karuwanci, kuma tana yi musu tsawa saboda neman arziƙi ta wannan hanya mai matuƙar rashin ɗabi'a. Haka kuma tana yi wa waɗanda aka tilasta alkawarin gafara da rahama.

What is worse than the presence of slaves in the community is that some slaves might be put to prostitution. In pre-Islamic days, a master might make his female slaves prostitutes, taking some or all of their wages. This form of prostitution continues to be practised today. As Islam wants the Islamic social environment to be pure, it forbids all adultery, particularly this form of prostitution. “Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].” (Verse 33) This verse warns those who force their maids into prostitution, and rebukes them for seeking to enrich themselves in this highly immoral way. It also promises those who are forced to it forgiveness and mercy.

Al-Suddī ya ambata cewa wannan ayar tana nuni kai tsaye ga `Abdullāh ibn Ubayy, babban munafiki a Madīnah. Yana da wata baiwa mai suna Mu`ādhah. Idan ya karɓi baƙo, sai ya ba shi wannan baiwar ya kwana da ita, yana fatan samun lada ta kuɗi ko wata alfarma daga gare shi. Baiwar ta kai kukanta ga Abū Bakr, sai Abū Bakr ya kai labarin ga Annabi ﷺ, shi kuma ya umarci `Abdullāh ibn Ubayy da ya daina irin waɗannan ayyuka. `Abdullāh ya yi korafi cewa: "Wa zai mayar mana da adalci a kan Muhammad ﷺ? Yana tsoma baki a madadin baiwarmu!" Sai aka saukar da wannan ayar.

Al-Suddī mentions that this verse points directly to `Abdullāh ibn Ubayy, the chief hypocrite in Madīnah. He had a slave maid named Mu`ādhah. When he received a guest, he would give him this maid to sleep with, hoping to gain financial reward or some other favour from him. The maid complained of this to Abū Bakr, and Abū Bakr reported it to the Prophet who ordered `Abdullāh ibn Ubayy to refrain from such deeds. `Abdullāh complained: “Who will restore justice to us against Muhammad? He interferes on behalf of our maid!” This verse was then revealed.