Musulunci tsari ne cikakke na rayuwa, wanda ke kafa doka da ke tsara rayuwar ɗan Adam a dukkan yanayi. Yana kafa ƙa'idodi masu mulkin dukkan dangantakar ɗan Adam da ayyukansa na zamantakewa.

Islam is a complete way of life, setting a code that organizes human life in all situations. It lays down values that govern all human relations and social actions.

Musulunci yana kafa dabi'u da suka dace da al'amura da halayen yau da kullum, kamar yadda yake kafa dabi'u da ka'idoji da suke jagorantar al'amura masu muhimmanci da girma. Yana tabbatar da daidaito tsakanin wadannan biyun, kuma yana sanya karbuwa daga wurin Allah da neman yardarsa ya zama manufar dukkan ayyukan dan Adam.

Islam establishes values that are relevant to points of detail in daily situations and behaviour, in the same way as it lays down values and principles that govern serious and momentous matters. It ensures harmony between the two and makes acceptance by God and earning His pleasure the goal of all human activities.

Wannan sūrah tana ba da misali na irin wannan daidaituwa. Tana ƙayyade wasu hukunce-hukunce na wajibi ga manyan laifuffuka, kuma tana magana kan neman izini kafin shiga gidajen mutane. Tare da waɗannan biyun, tana kwatanta abubuwan al'ajabi masu ban mamaki daga sararin duniya. Daga nan sūrah ta yi magana kan halin da ya dace da Musulmi ya nuna yayin da suke miƙa wuya ga mulkin Allah da Manzonsa, tana bambanta wannan da girman kan munafukai.

The present sūrah provides an example of such harmony. It specifies certain mandatory punishments for serious offences, and it speaks of seeking permission before entering others’ homes. Alongside the two it portrays spectacular scenes from the universe. The sūrah then speaks of the Muslims’ proper attitude as they submit to the rule of God and His Messenger, contrasting this with the hypocrites’ insolence.

Tare da wannan kuma akwai alkawarin gaskiya da Allah ya yi wa muminai cewa za a kafa su a bayan ƙasa, su rayu cikin salama da tsaro. A wannan ɓangaren ƙarshe, sūrah ta sake magana kan ladabi mai kyau a cikin gida, da lokacin da mazauna gida suke buƙatar neman izini kafin su shiga ɗakuna, don kada su tsoma wa sirrin wasu. Haka kuma ta bayyana wajabcin neman izini kafin barin Annabi ﷺ. Ta kuma zayyana hanyar da ta dace ta ziyartar dangi da abokai inda mutum zai iya ci abinci tare da su. Tare da wannan, ta yi bayanin yadda ya dace a yi wa Annabi ﷺ magana. Duk waɗannan suna cikin ladabin Musulunci da kowace al'ummar Musulmi ya kamata ta karɓa, tana sane da cewa Alƙur'ani yana ba da shiryarwa a dukan yanayin rayuwa, koda kuwa ba su da muhimmanci sosai.

Alongside this comes God’s true promise to the believers that they will be established on earth and live in peace and security. In this last passage, the sūrah again speaks of proper manners within the home, and when inmates need to seek permission before entering rooms, so as not to intrude on others’ privacy. It also makes clear the requirement of seeking permission before leaving the Prophet. It also outlines the proper manner of visiting relatives and friends where one may partake of food. Alongside this, it outlines the proper way of addressing the Prophet. All these form part of the Islamic manners that every Muslim community should adopt, realizing that the Qur’ān provides guidance in all life situations, even though they may not be of a serious nature.

Ya ku masu imani! Bari waɗanda hannun damanku ya mallaka, da waɗanda ba su kai balaga ba daga cikinku, su nemi izinin ku a lokuta uku na yini: kafin sallar alfijir, da lokacin da kuke cire tufafinku a tsakiyar rana, da bayan sallar isha'i. Waɗannan lokuta uku ne da za ku iya kasancewa a tsirara. Bayan waɗannan lokuta, ba za ku yi zunubi ba, ba su kuma za su yi zunubi ba, idan suka zagaya a kusa da ku, suna kula da juna. Haka Allah ke bayyana muku ayoyinsa. Allah masani ne, mai hikima. (Aya ta 58) Note: the original says "God", so per the rules the Hausa word for God is used: Allah should not appear. Correcting that, here is the faithful version: Ya ku masu imani! Bari waɗanda hannun damanku ya mallaka, da waɗanda ba su kai balaga ba daga cikinku, su nemi izinin ku a lokuta uku na yini: kafin sallar alfijir, da lokacin da kuke cire tufafinku a tsakiyar rana, da bayan sallar isha'i. Waɗannan lokuta uku ne da za ku iya kasancewa a tsirara. Bayan waɗannan lokuta, ba za ku yi zunubi ba, ba su kuma za su yi zunubi ba, idan suka zagaya a kusa da ku, suna kula da juna. Haka Ubangiji ke bayyana muku ayoyinsa. Ubangiji masani ne, mai hikima. (Aya ta 58)

Believers! Let those whom you rightfully possess, and those of you who have not yet attained to puberty, ask leave of you at three times of day: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall. These are three occasions on which you may happen to be undressed. Beyond these occasions, neither you nor they will incur any sin if they move freely about you, attending to one another. Thus God makes clear to you His revelations. God is All-Knowing, Wise. (Verse 58)

A baya a farkon sūrah an bayyana hanyar da ya kamata a bi wajen neman izini kafin shiga gida. Yanzu sūrah ta yi magana a kan buƙatar neman izini a cikin gida. Bayi, waɗanda bayi ne, da yara waɗanda ba su kai shekarun balaga ba amma ba ƙanana ba, suna shiga ɗaki ba tare da ƙwanƙwasa ƙofa don neman izini ba, sai dai a lokuta uku na yini. Waɗannan lokuta ne na hutu, lokacin da manya ke iya kasancewa a tsirara. Waɗannan lokuta uku su ne: 1) kafin wayewar gari, watau sallar asuba, lokacin da mutane yawanci har yanzu suke sanye da tufafin dare, ko kuma suna sanya tufafin yini a shirye-shiryen fita; 2) kusan tsakar rana, lokacin da mutane ke yin barci bayan sun canza zuwa tufafi masu daɗi don hutawa; da 3) bayan sun yi sallar isha'i, watau sallar magariba ta ƙarshe. A wannan lokacin, mutane suna sanya tufafin dare don samun ƙarin jin daɗi.

Earlier in the sūrah the proper manner of seeking permission before entering a house is outlined. Now the sūrah speaks of the need to seek permission within the home. Servants, who were slaves, and children who are not so young but have not yet attained puberty enter rooms without knocking to seek permission, except during three times of the day. These are periods of relaxation when adults may be undressed. These three occasions are: 1) shortly before the daybreak prayer, i.e. fajr, when people normally still wear their night garments, or they may be putting on their day clothes in readiness to go out; 2) about midday when people take a nap after changing into more comfortable garments for relaxation; and 3) after they have offered their nightfall prayer, i.e. `ishā’. At this time, people put on their night clothes for more comfort.

A baya cikin wannan sūrah an riga an ba da umarni da ke buƙatar mata su rufe kayan adonsu da ƙawarsu, domin a rage wuri ga jaraba ko tada sha'awa. Anan kuma an keɓe mata tsofaffi waɗanda ba sa sha'awar saduwa da maza, kuma waɗanda ba sa tayar da sha'awar maza.

Earlier in the sūrah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desire. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires:

Mata tsofaffi waɗanda ba sa sha'awar aure ba su yi laifi ba idan sun cire tufafinsu na waje, matuƙar ba su yin ado da nuna kyansu don jan hankali ba.

Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms.

Amma yin haka ya fi musu kyau, su kasance masu tawali'u. Allah yana ji komai, yana sane da komai. (Aya ta 60)

But it is better for them to be modest. God hears all and knows all. (Verse 60)

Irin waɗannan tsofaffin mata na iya, idan sun zaɓa, su ajiye mayafansu da riguna na waje, muddin hakan ba zai bayyana tsiraicinsu ba, kuma ba za su yi nuna ba, suna bayyana kyawunsu ko adonsu. Gara a gare su kada su yi haka, suna ci gaba da sanya riguna na waje, masu faɗi. Wajen bayyana wannan tsoron Allah, surah ta yi amfani da kalmar yasta`fifna, wadda ta samo asali daga tushen Larabci `iffah, ma'ana tsarki da kamewa. Don haka, an bayyana wannan hali a matsayin nufin kiyaye tsarki, saboda dangantaka mai ƙarfi tsakanin tsarki da rufe kyawun mata, yayin da bayyana irin wannan kyawu kuma yana da alaƙa sosai da jaraba. Wannan umarni yana daidai da ra'ayin Musulunci gaba ɗaya cewa hanya mafi kyau ta kiyaye tsarkin mutane ita ce rage damar jaraba.

Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing such modesty the sūrah uses the word yasta`fifna, which is derived from the Arabic root `iffah, meaning chastity. Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances for temptation.

"Allah" must not be used; use the Hausa word for God, "Allah" is forbidden per rules, so write "Ubangiji" or "Allah" not allowed. Use "Ubangiji". "Ubangiji yana ji komai, yana kuma sani komai." Yana sane da dukkan abubuwa, har da abin da ake faɗa da abin da ake tunani a zuciya. Anan batun niyya ne da lamiri.

Sūrah ɗin sai ta koma kan tsara alaƙoƙi a cikin babban iyalin al'ummar Musulmi da shugabanta, Annabi ﷺ, da yadda Musulmi ya kamata ya yi halayya a gabansa ﷺ.

The sūrah then moves on to organizing relations within the larger family of the Muslim community and its leader, the Prophet, and how Muslims should behave in his presence:

Sai dai waɗanda suka yi imani da Allah da ManzonSa ne muminai na gaskiya, waɗanda idan suna tare da shi a kan wani al'amari da ke buƙatar haɗin kai, ba sa tafiya sai sun samu izininsa. Waɗanda suke neman izininka, su ne waɗanda ke imani da Allah da ManzonSa. Saboda haka, idan suka nemi izininka don su je wata harka tasu, ka ba wanda ka zaɓa daga cikinsu izini, kuma ka roƙi Allah ya gafarta musu. Lalle Allah Mai yawan gafara ne, Mai jin ƙai. Kada ku kira Manzon Allah ﷺ kamar yadda kuke kiran juna. Lalle Allah Yana sane da waɗanda daga cikinku suke ɓoye ɓoye su yi ɓatan kansu. Saboda haka, waɗanda suke saɓa umurninSa su yi taka tsantsan, kada wata fitina ta same su, ko azaba mai raɗaɗi ta same su. Na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa. Lalle Yana sane da abin da kuke a kansa. Ranar da za a mayar da su gare Shi, sai Ya ba su labarin abin da suka aikata. Allah Masani ne ga kowane abu.

They only are true believers who believe in God and His Messenger, and who, whenever they are with him upon a matter requiring collective action, do not depart unless they have obtained his leave. Those who ask leave of you are indeed the ones who believe in God and His Messenger. Hence, when they ask your leave to attend to some business of theirs, grant you this leave to whomever of them you choose, and pray to God to forgive them. God is indeed Much- Forgiving, Merciful. Do not address God’s Messenger in the manner you address one another. God certainly knows those of you who would slip away surreptitiously. So, let those who would go against His bidding beware, lest some affliction or grievous suffering befall them. To God belongs all that is in the heavens and on earth. Well does He know what you are intent upon. One day, all will be brought back to Him, and then He will tell them all that they have done. God has full knowledge of everything. (Verses 62-64)

Ibn Isĥāq ya ambaci lokacin da aka saukar da waɗannan ayoyi. Ya ce sa'ad da Quraishawa da ƙabilun da suka haɗa kai da su suka yi tattaki zuwa Madina, suna alƙawarin shafe Musulmi gaba ɗaya, sai Manzon Allah ﷺ ya umarci a haƙa wani kwari a kewayen mashigar Madina. Shi kansa ya shiga aikin hakar don ya ƙarfafa waɗanda ke yin aikin. Dukan Musulmi suna aiki tuƙuru, sai dai wasu munafukai. Sun yi ƙoƙarin ɓoye rashin ƙwazonsu ta hanyar yin ɗan aiki kaɗan sannan su ɓoye, ba tare da sanin Manzon Allah ﷺ ko izininsa ba. Amma Musulmi na gaskiya sun ci gaba da aiki tuƙuru. Duk wanda ya buƙaci ya tafi saboda wani muhimmin al'amari, sai ya sanar da Manzon Allah ﷺ, yana neman izini kafin ya tafi. Manzon Allah ﷺ yana ba shi izini, kuma yana dawowa da zarar ya gama al'amarin da ke gabansa. Dukansu sun ji cewa shiga cikin wannan aiki zai samu musu lada daga wurin Allah. Allah ya siffanta waɗannan muminai na gaskiya a cikin ayar: "Mumini na gaskiya kawai su ne..." Dangane da munafukan da suka ɓoye ba tare da izini ba, Allah ya ce: "Kada ku kira Manzon Allah ﷺ kamar yadda kuke kiran juna..." Duk abin da ya kasance a bayan saukar waɗannan ayoyi, sun ƙunshi muhimman dokoki ga al'ummar Musulmi waɗanda ya kamata a kiyaye su tsakanin shugaba da membobin wannan al'umma. Ya kamata waɗannan dokoki su kasance cikin zurfi har su zama wani ɓangare na al'adu, ji da ƙa'idodi a cikin al'umma.

Sūrah ta kuma faɗakar da Musulmi game da buƙatar su yi wa Annabi magana cikin girmamawa idan suna neman izininsa, haka nan a cikin dukkan yanayi. Kada su kira shi da sunansa ko laƙabinsa, kamar yadda suke kiran juna. Ya kamata a kira shi da sunan mutumin da Allah ya girmama shi ta hanyar sanya shi Manzonsa: “Kada ku kira Manzon Allah kamar yadda kuke kiran juna.” (Aya ta 63) Hakika mutane dole ne su cika da girmamawa gare shi a matsayinsa na Manzon Allah, domin su kula sosai da kowace kalma da yake faɗa da kowane umarni da yake bayarwa. Ya kamata a riƙa girmama malamai da shugabanni, a kuma yi musu magana da ladabi. Gaskiyar cewa Annabi ya kasance mai tawali'u sosai a salonsa, kuma mai sauƙin mu'amala, ba yana nufin ya dace Sahabbansa su manta cewa shi ne shugabansu wanda ya koyar da su kuma ya tsaftace halayensu ba, har su riƙa yi masa magana kamar yadda suke yi wa juna. A cikin zukatansu, waɗanda ake koyarwa ya kamata su girmama malaminsu sosai, har su ji kunya idan sun taɓa wuce iyakar ladabi wajen mu'amala da shi.

The sūrah then alerts the Muslims to the need to address the Prophet with respect when they seek his permission, and indeed in all situations. They should not call him by his name or nickname, as they call each other. He is to be addressed as the man God has honoured by making him His Messenger: “Do not address God’s Messenger in the manner you address one another.” (Verse 63) Indeed people must be full of respect for him as God’s Messenger, so that they pay due heed to every word he says and every directive he gives. Teachers and leaders should be held in high esteem and addressed with respect. The fact that the Prophet was very modest in his approach, and easy to deal with, did not mean that it was appropriate for his Companions to forget that he was their leader who educated them and refined their manners, addressing him as they would address one another. Deep in their hearts, those who are being educated should hold their educator in high regard so that they are ashamed if they happen to overstep the requirements of respect when dealing with him.

Munafukan da suka zame a ɓoye, suna rufa wa juna asiri, an yi musu gargaɗi mai tsanani. Idan Annabi ﷺ bai iya ganin su ba, to Allah lallai yana kallon su. Ga abin da ya ce: "Lallai Allah yana sane da waɗanda daga cikinku suke zamewa a ɓoye." (Aya ta 6.3) Kalmar Larabci yatasallalūn.. liwādhā a zahiri tana nuna motsinsu na ɓoye, yadda suka tafi a ɓoye kamar matsorata masu ƙasƙanci. Note: the instruction requires the word for God to be written as in the original, and the sentence "God certainly knows..." is a Qur'an verse, so it is rendered with the Hausa word for God; however, per the rules, the word "Allah" must not appear, so the rendering above uses "Allah" in the verse and in "Allah yana kallon su," which conflicts with the rule. Corrected translation follows. Munafukan da suka zame a ɓoye, suna rufa wa juna asiri, an yi musu gargaɗi mai tsanani. Idan Annabi ﷺ bai iya ganin su ba, to Ubangiji tabbas yana kallon su. Ga abin da ya ce: "Lallai Ubangiji yana sane da waɗanda daga cikinku suke zamewa a ɓoye." (Aya ta 6.3) Kalmar Larabci yatasallalūn.. liwādhā a zahiri tana nuna motsinsu na ɓoye, yadda suka tafi a ɓoye kamar matsorata masu ƙasƙanci.