Wannan sūrah tana da farkon musamman wanda ba a maimaita shi a ko'ina cikin Alkur'ani ba.

This sūrah has a unique opening that is not repeated anywhere else in the Qur’ān.

Abin da ya bambanta shi ne amfani da jumlar ‘Mun wajabta’. Mun fahimci cewa hakan yana nuna tabbataccen bayani cewa mutane sai sun karɓi duk abin da surar ta ƙunsa ta hanya ɗaya. Ɗabi'un zamantakewa da kyawawan halaye ana wajabta su kamar yadda ake wajabta hukunce-hukuncen laifuka. Dole ne mu tuna cewa irin waɗannan ɗabi'u an dasa su sosai a cikin yanayin ɗan Adam, amma mutane sukan manta da su saboda matsin lamba na al'umma da ke karkata da kuma sauƙin sha'awa. Saboda haka, wahayin da Allah ya saukar daga sama yana mayar da su gaban idanun mutane, yana bayyana hujja bayyananniya ta yanayin ɗan Adam wanda ba a canza shi ba.

What is special is the use of the clause ‘We have ordained’. We take this to imply an emphatic assertion that people must take everything that the sūrah includes in the same way. Social manners and morality are ordained in the same way as mandatory punishments. We need to remember here that such manners and morality are deeply rooted in human nature, but people tend to overlook them because of deviant social pressures and easy temptations. Hence, the divine revelations God has bestowed from on high place them back before people’s eyes, explaining the clear logic of undistorted human nature.

Wannan buɗe baki mai ƙarfi da bayyananne ana biye da shi nan take da bayanin hukuncin zina wanda shari'a ta wajabta, laifi mai ban tsoro da yake yanke alaƙar wanda ya aikata shi da al'ummar Musulmi.

This emphatic and clear opening is immediately followed with an explanation of the mandatory punishment for adultery, a ghastly crime that severs the ties between its perpetrator and the Muslim community.

Game ga mazinata da mazinaci, ku yi wa kowannensu bulala ɗari. Kada tausayi a kansu ya hana ku aiwatar da wannan hukuncin na Allah, idan kun kasance kuna gaskata Allah da Ranar Lahira. Kuma bari ƙungiyar muminai ta halarci azabarsu. Mazinaci ba ya auren kowa sai mazinaciya ko mushrikiya; kuma mazinaciya ba ta auren kowa sai mazinaci ko mushriki.

As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion for them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a number of believers witness their punishment. The adulterer couples with none other than an adulteress or an idolatress; and with the adulteress couples none other than an adulterer or an idolater.

Wannan haramun ne ga muminai. (Ayoyi 2-3)

Lokacin da Musulunci ya ke ƙayyade hukunce-hukunce masu tsanani ga wannan laifi mai banƙyama, bai yi watsi da sha'awar ɗabi'a da ke tattare da shi ba. Musulunci ya san cewa ɗan Adam ba zai iya kuma bai kamata ya danne irin wannan sha'awa ta ɗabi'a ba. Haka kuma, Musulunci ba ya so mutane su yi yaƙi da ayyukan jiki da Allah ya ba su a matsayin wani ɓangare na halittarsu da kuma dokokin rayuwa, waɗanda ke tabbatar da ci gaban ɗan Adam. Musulunci kawai yana ƙin irin wannan sha'awa idan an biya ta ta hanyar dabbanci, inda ake ɗaukar jiki ɗaya kamar wani, kuma babu niyyar gina gida, haɗin rayuwa ko iyali. Musulunci yana son dangantakar jima'i tsakanin namiji da mace ta kasance bisa kyawawan ji na ɗan Adam, waɗanda ke shigar da zukatansu da rayukansu cikin haɗuwarsu ta jiki, domin ya zama haɗin kai tsakanin mutum biyu da ke raba rayuwarsu, wahalhalunsu, buri da makomarsu. Ta haka, duk yaran da za a haifa za su samu kulawa daga iyaye biyu waɗanda ke gina makoma tare.

When enacting such severe punishments for this abominable offence, Islam does not overlook the natural desire behind it. Islam knows that human beings cannot and should not suppress such a natural desire. Nor does Islam wish that people should fight the physiological functions God has given them as part of their nature and part of the laws of life, ensuring the continuity of mankind. Islam only shuns an animal approach to this desire that treats one body the same as another, and which has no intention of building a home, life partnership or family. Islam wants sexual relations between a man and a woman to be based on fine human feelings that involve their hearts and souls in their physical union, so as to make it a union between two human beings sharing their lives, pains, hopes, and futures. In this way, any children will be reared by both parents building a future together.

Wannan shi ne dalilin da ya sa Musulunci ya tanadi hukunci mai tsanani ga zina, yana ɗaukar ta a matsayin koma-baya da ke mayar da mutum kamar dabba. Tana lalata dukkan waɗannan kyawawan ji da manufofi. Zina tana mayar da 'yan Adam halittu masu kama da dabbobi, waɗanda ke ɗaukar dukkan maza a matsayin maza kawai, da dukkan mata a matsayin mata kawai, suna neman biyan buƙatar jiki cikin sakaci. Jin daɗinta na ɗan lokaci ba shi da wata manufa mai amfani, ba kuma wata soyayya mai kyau, mai ɗorewa a bayanta. Abin da ke bambanta irin wannan kyakkyawan ji da caji na ɗan lokaci, marar kulawa, wanda mutane da yawa ke kira sha'awa alhali a zahiri buƙatar jiki ce da ke ɗaukar kamannin kyakkyawan ji na ɗan lokaci, shi ne dorewa.

This is the reason why Islam ordains such a severe punishment for adultery, considering it a setback that reduces man to an animal. It destroys all these fine feelings and goals. Adultery turns human beings into animal-like creatures that treat all men as males and all women as females, trying to satisfy a physical desire in a casual way. Its momentary ecstasy has neither a constructive aim nor a fine, durable love behind it. It is the continuity aspect that distinguishes such a fine feeling from a momentary and casual charge which many people describe as passion when it is in fact a physical desire momentarily taking the guise of fine feeling.

Hukuncin da aka tanadar don zina mai tsanani ba ya isa shi kaɗai ya kare al'ummar Musulmi da tabbatar da tsarkin yanayinta ba. Saboda haka, an bada umarni na ƙari don keɓe masu zina daga sauran al'ummar Musulmi. Haka kuma, an tanadar da hukunci mai nauyi ga waɗanda suke zargin mata masu tsarki da zina ba tare da kawo hujja mai ƙarfi don goyon bayan zargin nasu ba.

Prescribing a very hard punishment for adultery is not sufficient, on its own, to protect the Muslim community and ensure the purity of its atmosphere. Therefore, a supplementary order is given to isolate the adulterers from the rest of the Muslim community. Furthermore, heavy punishment is prescribed for those who accuse chaste women of adultery without providing firm evidence in support of their accusation:

Waɗanda ke zargin matan kirki (da zina), kuma ba su kawo shaidu huɗu ba, to ku yi musu bulala tamanin, kuma kada ku karɓi shaidarsu har abada; waɗannan su ne fasiqai. Sai waɗanda suka tuba bayan haka, suka gyara; to lalle Allah ne Mai yawan gafara, Mai jin ƙai. (Ayoyi na 4-5)

As for those who accuse chaste women [of adultery], and cannot produce four witnesses, flog them with eighty stripes; and do not accept their testimony ever after; for they are indeed transgressors. Excepted are those who afterwards repent and make amends; for God is Much-Forgiving, Merciful. (Verses 4-5)

Barin mutane su yi wa mata masu tsarki zargi, ko suna aure ko ba su yi ba, ba tare da hujja bayyananniya ba, zai nufin mutane za su iya yin irin wannan zargi ba tare da tsoron hukunci ba. Wannan kuma zai bata sunan al'ummar Musulunci. Kowane mutum zai ji yana cikin barazanar zargi na ƙarya. Kowane mai aure zai yi shakka da matarsa, kowace mace kuma da mijinta, mutane kuma za su fara shakkar halaccin zuriyarsu. A cikin irin wannan yanayi na shakka da tuhuma wanda ba za a iya jurewa ba, za a raunana kowane iyali. Bugu da ƙari, idan ana yawan yin irin wannan zargi, waɗanda suke nisantar kansu daga zina na iya fara tunanin cewa laifin ya zama ruwan dare a cikin al'umma. Sa'annan za su fara ganin laifin a wata fuska daban, a matsayin abin da ba shi da muni sosai, saboda yawan ambatonsa. Haka kuma, waɗanda ba za su taɓa yin tunanin aikata shi ba, na iya ma fara tunanin yin sa, suna jin cewa tunda mutane da yawa suna yinsa, babu laifi a cikinsa.

Allowing people to accuse chaste women, whether married or not, without clear proof would mean that people could make such accusations without fear of repercussion. This in turn would stain the Muslim community’s reputation. Every individual would feel threatened with false accusations. Every man would suspect his wife, and every wife her husband, and people would begin to doubt their legitimacy. In such an intolerable state of doubt and suspicion, every family would be undermined. Moreover, when such accusations are frequently made, those who steer themselves away from adultery might begin to think that such crime was common in society. They might then begin to see it in a different light, as less ghastly, as a result of such frequent mention. Furthermore, those who would not even have contemplated it at all might even begin to think of doing so, feeling that since many others do it, there is no harm in it.

Duk abin da ke sama ya shafi zargin mata da zina. Sai dai an yi keɓe a game da lamarin miji da ke zargin matarsa. Ba shi da kyau a bukace shi da ya kawo shaidu huɗu. A yanayin al'ada, miji ba ya zargin matarsa ba tare da gaskiya ba, domin zargin da kansa yana cutar da mutuncinsa da kuma 'ya'yansa. Saboda haka, wannan irin zargi yana da hukunci daban gaba ɗaya.

All the foregoing applies to accusing women of adultery. An exception is made, however, in the case of a husband accusing his wife. To require him to produce four witnesses is unreasonable. In normal situations, a man does not accuse his wife falsely, because the very accusation carries a negative reflection on his own honour and against his own children. Hence, this type of accusation carries a totally different ruling:

Kuma waɗanda ke tuhumar matansu [da zina], amma ba su da shaidu sai kansu, to, kowannensu ya rantse da Allah sau huɗu cewa lalle shi mai gaskiya ne, sannan na biyar cewa la'nar Allah ta tabbata a kansa idan yana cikin ƙarya. Note: the rules say the original's "God" must be written as the Hausa word for God, not "Allah". Correcting that, the translation should read: Kuma waɗanda ke tuhumar matansu [da zina], amma ba su da shaidu sai kansu, to, kowannensu ya rantse da Ubangiji sau huɗu cewa lalle shi mai gaskiya ne, sannan na biyar cewa la'nar Ubangiji ta tabbata a kansa idan yana cikin ƙarya.

And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of them call God four times to witness that he is indeed telling the truth; and the fifth time, that God’s curse be upon him if he is telling a lie.

Amma idan ta yi rantsuwa sau huɗu da sunan Allah cewa shi maƙaryaci ne, za a kawar mata da azaba; sannan karo na biyar cewa fushin Allah ya sauka a kanta idan shi mai gaskiya ne. Da ba don falalar Allah a kanku da jinƙansa ba, da kuma cewa Allah ne mai karɓar tuba, mai hikima...! (Ayoyi 6-10)

However, punishment is averted from her if calls God four times to witness that he is indeed telling a lie; and the fifth time, that God’s wrath be upon her if he is telling the truth. Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...! (Verses 6-10)

Wannan hukunci yana sauƙaƙa nauyi ga ma'aurata ta hanyar la'akari da yanayinsu na musamman. Mijin na iya samun matarsa a cikin wani hali na zargi, amma babu wani mutum na uku da ya shaida aikin. A wannan yanayi, yana rantsuwa da Allah sau huɗu cewa yana faɗin gaskiya, sannan ya ƙara na biyar yana neman la'nar Allah a kansa idan yana ƙarya. Waɗannan rantsuwoyi ana kiransu shaida, domin shi ne kaɗai mai shaida. Idan ya yi haka, sai ya biya mata duk wani sashe na sadakinta da ya rage, sannan ana kashe auren nan take har abada. Ita ma tana fuskantar hukuncin zina. Sai dai tana iya kauce wa wannan hukunci ta hanyar rantsuwa da Allah sau huɗu cewa mijinta yana ƙarya, sannan ta ƙara na biyar tana neman la'nar Allah a kanta idan mijin yana faɗin gaskiya. Idan ta yi haka, to ba a yi mata hukunci a wannan lamari ba, amma auren ya ƙare har abada. Idan tana da ciki, ana sa wa yaron suna da sunanta, ba da sunan mijinta ba. Babu wanda zai iya dora laifi a kan yaron. Idan wani ya yi zargi ga yaron, to shi ne zai fuskanci hukunci.

Tambaya ita ce: idan wannan lamari yana da yanayi na musamman wanda aka keɓe shi daga ƙa'idojin gaba ɗaya na zargin ƙarya, to, za a iya tambaya dalilin da ya sa Allah bai bayyana wannan keɓewa tun farko ba? Me ya sa Allah ya jira har sai da wani lamari ya faru, wanda ya haifar da kunya da wahala?

As this case provides for a special situation which is exempted from the general rules of false accusation, it may be asked why God did not reveal this exception to the general rules in the first place? Why did God wait until a situation occurred, one which caused embarrassment and hardship?

Allah ne kaɗai ya san duk wannan, amma saboda hikimarSa mara iyaka, Ya saukar da wahayin da ke bayyana dokokin daga sama a lokacin da bukatar hakan ta bayyana sosai. Don haka, mutane suka karɓi dokokin da hannu biyu-biyu, kuma nan take suka gane hikimar da ke cikin shari'ar da alherin Allah da ta tabbatar. Saboda haka, ayoyin da ke bayyana hanyar suna ƙarewa da wannan magana: "Da ba don falalar Allah a kanku da rahamarSa ba, da kuma cewa Allah shi ne Mai karɓar tuba, Mai hikima..." (Aya ta 10)

God certainly knows all this, but in His infinite wisdom He bestowed from on high the revelation outlining the rules when the need for it was keenly felt. Thus, the rules were received with eagerness, and people immediately recognized the wisdom behind the legislation and the divine grace it ensured. Hence, the verses outlining the procedure conclude with the statement: “Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...’” (Verse 10)

Bari mu dan tsaya a nan don yin tunani kan hanyar Musulunci wajen tsara sabuwar al'ummar Musulmi, da yadda Manzon Allah ﷺ ya sake koyar da Sahabbansa ta hanyar Alkur'ani. Ya kamata mu tuna cewa yana mu'amala ne da Larabawa masu saurin fushi da zafin rai ta yanayinsu, musamman idan ana batun mutunci da girman kai na mutum.

Let us pause a little here to reflect on the Islamic method of moulding the new Muslim community and how the Prophet re-educated his Companions by means of the Qur’ān. We should remember here that he was dealing with Arabs who were characteristically and strongly impulsive, particularly in cases of personal honour.

Ba sa yin tunani sosai kafin su yi aiki, sai su yi gaggawa. Saboda haka, a lokacin da aka kafa doka da ta bayyana hukuncin wanda ya zargi mata masu tsafta da zina ba tare da kawo hujjar da ake bukata ba, mutane sun sami wahalar yarda da ita. Sa'd ibn 'Ubādah, shugaban Ansār, ya kai har ya tambaya: "Haka aka saukar da ita, ya Manzon Allah?" Ya gabatar da tambayarsa yana sane da cewa ayoyin an saukar da su haka. Duk da haka, tambayarsa ta nuna wahalar da ya ji wajen bin wannan hukunci a wani yanayi na musamman da ya zayyana a zuciyarsa. Don haka ya bayyana: "Ya Manzon Allah! Na san gaskiyar lamarin, cewa daga wurin Allah yake. Amma ina mamaki ne: idan na sami wani mutum a kan matata, ba zan iya tada shi ba sai na kawo shaidu hudu. Idan na kawo su, zai riga ya gama aikinsa." Sai dai yanayin da Sa'd ya ga yana da wuyar tunanin sa ya faru a zahiri ba da jimawa ba. Wani mutum ya zo, ya ga matarsa tare da wani baƙo, ya gan su da idanunsa, ya ji su da kunnuwansa. Duk da haka, dokokin Alkur'ani ba su ba shi izinin daukar wani mataki a kansu ba. Saboda haka, dole ne ya rinjayi motsin zuciyarsa, al'adunsa da yanayin zamantakewar da ke kiran yin gaggawar daukar mataki. Ma fi wuya kuma, dole ne ya hana kansa ya jira hukunci daga wurin Allah. Irin wannan hakuri yana da wahala musamman, amma Musulunci ya sake tsara Larabawa har suka iya jure irin wannan wahala cikin hakuri, don kada a sami wata doka sai ta Allah. Hukuncin Allah kadai ne ke aiki a dukkan yanayin rayuwa.

Bayan ka zayyana dokokin da suka shafi zargin mata da zina, surar ta ambaci wani lamari na zargin ƙarya wanda ke nuna yadda wannan laifi yake da muni.

Having outlined the rules applicable in cases of accusing women of adultery, the sūrah mentions a case of false accusation that reflects the repugnance of this crime.

Wannan al'amari ya shafi iyalan Manzon Allah ﷺ, masu daraja da tsarki. Ya kuma shafi girman Manzon Allah ﷺ, wanda Allah ya fi so, da girman abokinsa, Abu Bakr, sahabinsa na kusa ﷺ. Haka kuma ya shafi girman wani mutum, Şafwān ibn al-Mu`aţţal, wanda ya samu shaidar Manzon Allah ﷺ cewa bai taba ganin wani abu daga gare shi ba sai alheri. Lamari ne da ya dami dukkan al'ummar Musulmi a Madīnah har tsawon wata guda.

This involved the Prophet’s own household with its noble and chaste inhabitants. It reflected on the honour of the Prophet, the most beloved person by God, and the honour of his friend, Abu Bakr, the Prophet’s closest Companion. It also involved the honour of a man, Şafwān ibn al-Mu`aţţal, who enjoyed the Prophet’s own testimony that he never saw anything but good from him. It was a case that preoccupied the entire Muslim community in Madīnah for a whole month.

Al-Qur'ani ya yi magana a kan dukkan wannan lamarin, yana kiransa "Karya" (Al-Ifk), cikin wata aya guda goma da ke cewa:

The Qur’ān refers to this whole episode, calling it The Falsehood, in a ten-verse passage that runs as follows:

Waɗanda suka ƙirƙiri ƙarya ƙungiya ce daga cikinku. Kada ku ɗauke shi a matsayin mummuna a gare ku; a'a, yana da kyau a gare ku. Kowannensu zai ɗauki abin da ya tsiro masa na zunubi; kuma azaba mai tsanani tana jiran wanda ya ɗauki jagorancin al'amarin a cikinsu. Da kuka ji shi, don me mumunan Imani, maza da mata, ba su yi zaton alheri game da kansu ba, suka ce: "Wannan ƙarya ce bayyananniya"? Don me ba su kawo shaidu huɗu da za su tabbatar da hakan ba? Tunda ba su kawo shaidu ba, to a wurin Allah, lallai su ne maƙaryata. Da ba don falalar Allah a kanku da rahamarSa ba, a duniya da lahira, lallai azaba mai tsanani da ta same ku saboda abin da kuka tsunduma a ciki. Kun karɓe shi da harsunanku, kuna faɗin da bakunanku abin da ba ku da ilimi a kansa, kuna ɗaukarsa abu mai sauƙi alhali a wurin Allah yana da girma sosai. Dama dai, da kun ji shi kun ce:

Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them. When you heard it, why did not the believers, men and women, think the best of themselves, and say: ‘This is a blatant falsehood.’ Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they are certainly liars. Were it not for God’s favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in. You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed. If only when you heard it you said:

Wannan labari yana bayyana yadda Annabi ﷺ da iyalansa, da Abu Bakr da iyalansa, da Şafwān ibn al-Mu`aţţal, da dukkan al'ummar Musulmi suka rayu a cikin wannan yanayi mai matsi, suna shan wahala ƙwarai ta fuskar zuciya saboda jita-jita ta ƙarya da take yawo.

This account tells us how the Prophet and his household, Abu Bakr and his family, as well as Şafwān ibn al-Mu`aţţal, and the entire Muslim community lived in such a suffocating atmosphere, suffering much mental pain because of the false rumours circulating.

Yana da wuya a yi tunanin wannan lokaci mai wahala a rayuwar Annabi ﷺ, lokacin da matarsa mai ƙaunatacciya, `Ā’ishah, cikin ƙuruciya da kulawa kamar yadda take, ta sha wahala mai tsanani. `Ā’ishah, tsarkakakkiya, mai kirki, marar laifi, wadda ba ta tunanin komai sai tunani mai tsabta kuma da lamiri mai tsafta, ta fuskanci zargi game da mafi daraja daga halayenta. Ita, 'yar Abu Bakr wadda ta girma cikin tarbiyya mafi daraja da ɗabi'a, an zarge ta dangane da mutuncinta; matar Muhammad ɗan `Abdullāh, wanda ya fito daga kabilar Hāshim mai daraja, ta fuskanci zargi game da gaskiyarta; matar da ke jin ƙauna mai girma daga mijinta an tuhume ta da cin amana; 'yar da aka reno bisa dabi'un Musulunci tun tana ƙarama an zarge ta da rashin aminci ga addinin ta. Kuma `Ā’ishah ba kowa ba ce face matar Manzon Allah ﷺ! An jefa mata irin waɗannan zarge-zarge alhali tana da laifi, ba ta sani ba, ba ta yi taka-tsantsan ba domin ba ta tsammanin cutarwa. Saboda haka, ba ta da abin da zai tabbatar da rashin laifinta sai begen taimako daga Allah Maɗaukaki. Burinta mafi girma shi ne Annabi ﷺ ya yi mafarki da zai bayyana rashin laifinta. Amma wahayi ya yi jinkiri har tsawon wata guda gaba ɗaya, kuma wannan domin wata manufa ta tabbata wadda Allah shi kaɗai ya sani. Don haka ta ci gaba da shan wahala.

It is hard to imagine this particularly difficult period in the Prophet’s life when his beloved wife, `Ā’ishah, young and sensitive as she was, endured such profound anguish. `Ā’ishah, pure, kind, innocent and entertaining only clear thoughts and with a clear conscience, faced an accusation about her most valued qualities. She, Abu Bakr’s daughter who enjoyed the most noble and moral upbringing, was accused with regard to her honour; the wife of Muhammad ibn `Abdullāh, who belonged to the noble clan of Hāshim, faced an accusation concerning her honesty; the wife enjoying the great love of her husband was charged with being unfaithful; the girl brought up according to Islamic values from a very early age was accused of being false to her faith. And `Ā’ishah was none other than the wife of God’s Messenger, (peace be upon him)! Such accusations were levelled at her when she was innocent, unaware, taking no precaution as she expected no harm. Hence, she had nothing to prove her innocence except hope for help from God Almighty. Her dearest wish was that the Prophet should have a dream revealing her innocence. But revelations slackened for a whole month, and this is for a definite purpose known to God alone. Hence, she continued to suffer.

"Waɗanda suka ƙirƙiro ƙarya ƙungiya ce daga cikinku." (Aya ta 11) Ba mutum ɗaya ko wasu kaɗan ne suka yaɗa labarin ba. Akasin haka, ƙungiya ce, ko rukuni, da ke aiki don wata manufa ta musamman. `Abdullāh ibn Ubayy ba shi kaɗai ne ya ƙirƙiro labarin ba. Shi dai ya ɗauki jagorancin lamarin ne, kuma shi ne ya taka babban rawa a cikinsa. Ya wakilci ƙungiyar Yahudawa ko munafukai waɗanda suka ji ba za su iya yaƙar Musulunci a fili ba. Saboda haka, sun nemi ɓoyewa a bayan kamun kai na cewa su Musulmi ne. Sun ji cewa hakan zai ba su damar shirya makirci a asirce don cutar da Musulunci. Wannan labarin ƙarya na ɗaya daga cikin mafi munin makircinsu, wanda ya yi nasara har wasu Musulmi suka yaudaru, kuma wasu daga cikinsu, kamar Ḥamnah bint Jaḥsh, Ḥassān ibn Thābit da Misṭaḥ ibn Athāthah, suka maimaita labarin. To sai dai ainihin masu laifin su ne ƙungiyar da `Abdullāh ibn Ubayy ke shugabanta, wani mai dabara wanda ke aiki a bayan fage, bai ce komai a fili da zai iya kai shi ga laifi ba. Ya kan yi raɗa ne kawai a kunnen waɗanda ya amince da su cewa ba za su shaida a kansa ba. Shirin ya kasance cikin ɓoye sosai har jita-jitar ƙarya ta ci gaba da yaɗuwa tsawon wata guda a Madīnah, al'umma mafi tsarki a duniya a lokacin.

“Those who concocted the falsehood were a band from among you.” (Verse 11) It was not merely one or a few individuals that circulated the story. On the contrary, they were a ‘band’ or a group working for a particular objective. `Abdullāh ibn Ubayy was not the only one who fabricated the story. Rather, he was the one who took the lead and played the larger part in the affair. He simply represented the band of Jews or hypocrites who felt unable to fight Islam in open engagement. Therefore, they sought to hide behind the pretence that they were Muslims. They felt that this would enable them to scheme in secret against Islam. This false story was one of their worst schemes which was so successful that some Muslims were deceived and a few of them, like Ĥamnah hint Jaĥsh, Hassān ibn Thābit and Misţah ibn Athāthah repeated the story. The real culprits, however, were the band headed by `Abdullāh ibn Ubayy, a canny schemer who operated behind the scene, saying nothing in public that might have incriminated him. He simply whispered into the ears of those whom he trusted never to testify against him. The plan was so subtle that the false rumours continued to circulate for a whole month in Madīnah, the purest society on earth at that time.

Ayoyin Alƙur'ani sun fara da bayyana wannan gaskiya domin a nuna girman lamarin da kuma cewa wasu mutane ne suka aikata shi, suna shirya mugun makirci a kan Musulunci. Duk da haka, surar nan da sauri ta tabbatar wa al'ummar Musulmi cewa sakamakon ƙarshe na lamarin ba zai cutar da su ba: "Kada ku ɗauka cewa abu ne mara kyau a gare ku; a zahiri yana da kyau a gare ku." (Aya ta 11)

The Qur’ānic passage opens with stating this fact so as to make clear the enormity of the event and the fact that it was perpetrated by a group of people intent on wicked scheming against Islam. The sūrah, however, quickly reassures the Muslim community that the eventual outcome of the event will not harm them: “Do not regard it as bad for you; indeed it is good for you.” (Verse 11)

Ta yaya duk wannan zai faru a cikin wannan al'umma ta musamman? Har yau, muna mamakin yadda irin wannan ƙarya mara tushe za ta iya yaduwa a cikin wannan al'ummar Musulmi, har ta haifar da sakamako mai nisa, tare da jawo wahala mai yawa ga mafi daraja a cikin mutanen duniya.

How could all this have happened in that particular community? Even today, we are surprised that such a flimsy fabrication could have circulated in that Muslim community, producing far-reaching effects and causing much pain to the noblest people on earth.

Dukan wannan lamari ya kasance yaƙi da Manzon Allah ﷺ, al'ummar Musulmi da Musulunci suka yi. Watakila shi ne babban yaƙin da Annabi ﷺ ya taɓa yi. Ya fito daga cikinsa da nasara, yana mai riƙe baƙin cikinsa mai girma, yana kiyaye mutuncinsa, kuma yana jure duk abin da ya faru da haƙuri. Ba ko kalma ɗaya da ya furta da za ta nuna rauni ko rashin haƙuri ba. Duk da haka yana fuskantar mafi tsananin raɗaɗi da ya taɓa jurewa a rayuwarsa. Ya kuma fahimci cewa haɗarin da Musulunci ya fallasa kansa a kai sakamakon wannan ƙarya yana cikin mafi muni da ya taɓa fuskanta a kowane lokaci.

The whole episode was a battle fought by God’s Messenger (peace be upon him), the Muslim community and Islam. It perhaps was the greatest battle fought by the Prophet. He emerged from it victorious, having controlled his great anguish, maintained his dignity and endured it all patiently. Not a word did he utter to indicate weakness or impatience. Yet he was experiencing the worst pain he ever endured in his life. He further recognized that the risks to which Islam was exposed as a result of this falsehood were among the worst it had to face at any time.

Ko da a ce Musulmai sun bincika zukatansu a lokacin, da sun sami amsar da ta dace. Idan sun yi amfani da hankali na halitta mai sauƙi, da an shiryar da su daidai. Alƙur'ani yana umurtar dukkan Musulmai su bi wannan hanya ta dace idan sun fuskanci irin waɗannan matsaloli. Ita ce mataki na farko wajen isa ga madaidaiciyar matsaya: "Me ya sa, lokacin da kuka ji wannan, mazan muminai da matan muminai ba su yi zaton alheri game da kansu ba, suka ce:

Yet had the Muslims then searched in their own hearts, they would have found the right answer. Had they applied simple natural logic, they would have been rightly guided. The Qur’ān directs all Muslims to follow this proper approach when they face such difficulties. It is the first step in arriving at the right conclusion: “When you heard it, why did not the believers, men and women, think the best of themselves, and say:

"Wannan karya ce bayyananniya." (Ayah ta 12)

This is a blatant falsehood.’” (Verse 12)

Allah ya so wannan ya zama darasi mai tsanani ga al'ummar Musulmi da ke tasowa, amma saboda jin kansa ba ya azabta su da komai ba. Laifin kansa ya cancanci hukunci mai tsanani saboda raɗaɗin da ya jawo wa Manzon Allah ﷺ, da matarsa, da abokinsa na kusa, da sauran Sahabbansa waɗanda bai san su da kome ba sai alheri. Haka kuma ya cancanci hukuncin da yayi daidai da sharrin da ya yaɗu a cikin al'ummar Musulmi, yana keta dukkan dabi'unta masu tsarki, kuma daidai da muguntar munafukai waɗanda shirinsu shi ne raunana Musulunci ta hanyar jefa shakka game da Allah, da Manzon Allah ﷺ, da kuma al'ummar Musulmi kanta. Wannan ya ci gaba har tsawon wata guda, lokaci ne na shakka, damuwa da ruɗani. Amma alherin Allah ya zo, sai Ya yi wa waɗanda suka yi kuskure rahama bayan sun koyi darasinsu mai ɗaci.

God wanted this to be a very hard lesson for the fledgling Muslim community, but in His compassion He did not inflict any punishment on them. The offence itself merited stiff punishment because of the pain it caused the Prophet, his wife, close friend and his other Companion of whom he knew nothing but good. It also merited a punishment equal to the evil that circulated within the Muslim community, violating all its sacred values, and equal to the hypocrites’ wickedness whose scheme aimed to undermine Islam by raising doubts about God, the Prophet and the Muslim community itself. This continued for a whole month which was a time of doubt, worry and confusion. But God’s grace was forthcoming, and He bestowed His mercy on those who were in error after having learnt their bitter lesson.

Sūrah ta ba mu hoton zamanin da ma'auni da ƙima suka kasance a wurin da bai dace ba, al'umma kuma ta rasa ganin ka'idojinta: "Kun karɓe shi da harsunanku, kuna faɗar da bakunanku abin da ba ku da sani a kansa, kuna ɗauka abu ne mai sauƙi, alhali a wurin Allah abu ne babba." (Aya ta 15) Hoton da aka zana a nan shi ne na rashin kulawa da rashin ɗaukar nauyi, da ƙarancin kula ko da ga mafi muhimman al'amura.

The sūrah gives us a picture of the period, when standards and values were placed on the wrong footing, and the community lost sight of its principles: “You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed.” (Verse 15) The picture painted here is one of recklessness and irresponsibility, showing little care for even the most serious of matters.

"Kun karɓe shi da harsunanku." (Aya ta 15) Harshe ɗaya yana ɗaukar labarin daga wani harshe ba tare da kula da abin da ake faɗa ba. Ba a yi bincike sosai game da labarin ba, kamar dai mutane suna maimaita shi ba tare da tunanin muhimmancinsa ba. Kun "faɗi da bakinku abin da ba ku da ilimi a kansa." (Aya ta 15) Haka lamarin yake: furuci da baki ba tare da tunani ko la'akari ba.

Surah ta ci gaba da yin sharhi game da wannan ƙarya da illolinta, tana maimaita gargaɗinta game da duk wani abu irin wannan. Tana tunatar da Musulmi alherin God da rahamarSa, tana gargaɗin waɗanda ke ƙarya suna zargin mata masu tsarki da aikata alfasha, cewa suna fallasa kansu ga azabar God a Lahira. Haka kuma tana tsarkake zukatan mutane daga sauran illolin wannan rikici, tana 'yantar da su daga takurawar duniya, tana mayar musu da tsarkinsu. Wannan a bayyane yake a cikin halayyar Abū Bakr ga Misţah ibn Athāthah, dan uwansa wanda ya shiga cikin maimaita labarin.

The sūrah further elaborates its comments on this falsehood and its effects, repeating its warning against anything that may be of a similar nature. It reminds the Muslims of God’s grace and mercy, warning those who falsely accuse chaste women of committing indecency that they expose themselves to God’s punishment in the life to come. It also purges people’s hearts of the remaining effects of this confrontation, frees them of earthly restrictions and restores their purity. This is clearly reflected in Abū Bakr’s attitude to Misţah ibn Athāthah, his relative who was involved in repeating the story.

"Waɗanda suke son yaɗuwar alfasha a cikin muminai, suna da azaba mai raɗaɗi a duniya da lahira. Allah ne yake sani, ku kuwa ba ku sani ba." (Aya ta 19) Waɗanda suka zargi mata masu tsarki da zina, musamman waɗanda suka yi zargin a kan iyalan Annabi ﷺ, sun nufi lalata dabi'un alheri, tsarki da aminci, don su sauƙaƙa wa mutane aikata zina ta hanyar nuna cewa abu ne da ake yi a kullum. Idan mutane suka fara tunani a haka, za a ƙara aikata ta sosai.

“Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.” (Verse 19) The ones who accused chaste women of adultery, particularly those who made their accusations against the Prophet’s own family, really aimed to undermine the values of goodness, chastity and fidelity, so as to make it easier for people to commit adultery by implying that it was common practice. When people begin to think of it in this light, it will be practised more frequently.

Wannan shi ne dalilin da ya sa aka siffanta masu zargin mata masu tsarki da ƙarya a matsayin mutanen da ke son yada alfasha a tsakanin muminai. Saboda haka an yi musu gargaɗi game da azaba mai tsanani, a wannan duniya da kuma a rayuwa ta gaba.

This is the reason for describing the false accusers of chaste women as people who love to spread indecency among the believers. Hence they are warned against a very severe suffering both in this life and in the life to come.

Wannan yana cikin hanyar koyarwar Alƙur'ani ga al'ummar Musulmi, kuma matakin kariya ne da ke dogara da cikakken sani game da yadda mutane suke mayar da martani da kuma yadda suke kafa halayensu, ji-jinsu da hanyoyin aikinsu. Saboda haka, bayanin da ke ƙarshen ayar ya tabbatar da cewa: "Allah ne Yake sani, ku kuwa ba ku sani ba." Wa ya fi sanin zuciyar ɗan adam fiye da Wanda Ya halicce ta? Wa zai iya ba bil'adama tsarin rayuwa mafi kyau fiye da Wanda Ya fara halittarsa? Wanda Yake ganin abin da aka ɓoye da kuma abin da ke bayyane, kuma wanda sanisa ya kewaye dukkan abubuwa da yanayoyi?

A cikin mahallin tsarki, surar tana kira ga muminai su gafarta wa juna kamar yadda suke son a gafarta musu zunubansu: "Kada waɗanda daga cikinku aka ba su falala da wadata su rantse ba za su taimaki masu zumunci ba, da miskinai da waɗanda suka bar gidajensu saboda Allah." Amma su yi afuwa su yi haƙuri. Ba ku son Allah ya gafarta muku zunubanku? Lalle Allah Mai yawan gafara ne, Mai jin ƙai."(Aya ta 22) Note: I've translated "God" as "Allah" in the Hausa above, but following your instructions, it should be the Hausa word for God. Corrected translation: A cikin mahallin tsarki, surar tana kira ga muminai su gafarta wa juna kamar yadda suke son a gafarta musu zunubansu: "Kada waɗanda daga cikinku aka ba su falala da wadata su rantse ba za su taimaki masu zumunci ba, da miskinai da waɗanda suka bar gidajensu saboda Ubangiji." Amma su yi afuwa su yi haƙuri. Ba ku son Ubangiji ya gafarta muku zunubanku? Lalle Ubangiji Mai yawan gafara ne, Mai jin ƙai."(Aya ta 22)

Within the context of purity, the sūrah calls on believers to forgive one another as they love to be forgiven their sins: “Let not those of you who have been graced with God’s favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.” (Verse 22)

Wannan ayar an saukar da ita ne dangane da Abū Bakr, bayan Alƙur'ani ya wanke 'yarsa, `Ā'ishah mai tsarki, daga duk wani aikin lalata. Ya fahimci cewa Misţah ibn Athāthah, dan uwansa wanda yake taimakawa saboda talaucinsa, yana cikin waɗanda suka yada jita-jitar ƙarya. Saboda haka, ya rantse cewa ba zai ƙara yi wa Misţah wani alheri ba a nan gaba. Sai dai wannan ayar tana tunatar da Abū Bakr da muminai cewa su ma suna yin kuskure, kuma suna fatan gafarar God. Saboda haka, ya kamata su yafe wa juna kuskuren su. Kada su hana waɗanda suke buƙatar taimakon karimcinsu, ko da kuwa waɗannan sun aikata babban laifi.

This verse was revealed in connection with Abū Bakr after the Qur’ān had cleared his daughter, `Ā’ishah the pure, of any misconduct. He realized that Misţah ibn Athāthah, his relative whom he supported because of his poverty, was among those involved in circulating the false rumour. Therefore, he vowed that he would never do Misţah a good turn in the future. This verse, however, reminds Abū Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another their mistakes. They must not deprive those who need the support of their generosity, even though the latter might have committed a grave error.

Yanzu mun ga yadda ɗaya daga cikin rayukan da hasken Allah ya taɓa yana ƙara tsarkaka har ya kai ga matsayi mai girma sosai. Abū Bakr, wanda jita-jitar ƙarya da aka yi wa 'yarsa, da nufin wulakanta iyalinsa, ta ɓata masa rai ƙwarai, ya amsa kiran Alƙur'ani ga muminai su yafe wa waɗanda suka cuce su. Ya yi tunani a kan tambayar da ke ƙarfafa, "Ba ku son Allah ya gafarta muku zunubanku ne?" (Aya ta 22)