Sashen farko na surar yana magana ne game da wani al'amari da ya faru a rayuwar Annabi da matansa. Ko da yake akwai rahotanni da dama da ke bayar da sigogi daban-daban na abin da ainihin ya faru, za mu bar su a yanzu, mu koma gare su ɗan lokaci daga baya. Dangane da wannan lamari da umarnin da aka bayar a alaƙa da shi, musamman buƙatar cewa matan Annabi biyu da suka yi makirci su tuba, surar ta kuma kira muminai su tuba daga zunubansu, kuma ta bukaci shugabannin iyalai su tabbatar da cewa iyalansu sun sami tarbiyya mai kyau. An kuma umarce su musamman da su kare kansu da iyalansu daga wuta. Haka nan an kawo hoton wuta kai tsaye a nan. Daga nan sai surar ta ƙare da ambaton misalai iri-iri. An nuna matar Annabi Nuhu da matar Annabi Lutu a matsayin misalan rashin imani a cikin gida da ke yaɗa imani, yayin da aka kwatanta matar Fir'auna a matsayin wadda ta riƙe imani na gaskiya duk da take zaune a cikin gida cike da kafirai. An kuma nuna Maryam a matsayin mace tsarkakakkiya wadda ta karɓi numfashi daga ruhin Allah kuma ta yi imani da kalmomin Allah da littattafansa.

The opening section of the surah speaks of an event in the lives of the Prophet and his wives. Although there are a number of reports giving different versions of what actually took place, we will leave these for now and return to them a little later. Based on this incident and the directives issued in connection with it, particularly the request that the two conspirators among the Prophets wives repent, the surah also calls on believers to repent of their sins and requires that heads of families ensure their families are well brought up. They are specifically urged to protect themselves and their families from hell. A direct image of hell is also included here. The surah then concludes by citing various examples. Noahs and Lots wives are shown as examples of unfaith in a house emanating belief, while Pharaohs wife is depicted as someone holding to right faith while living in a house full of unbelievers. Mary is also shown as a pure woman who received a breath of God’s spirit and believed in Gods words and scriptures.

Ya Annabi, don't me ka haramta wa kanka abin da Allah ya halatta maka, kana neman yardar matanka? Kuma Allah Mai yawan gafara ne, Mai yawan jin kai. Allah ya riga ya shar'anta muku hanyar warware rantsuwoyinku. Allah shi ne Majiɓincinku, Shi ne Masani, Mai hikima. Annabi ya ɓoye wa wata daga cikin matansa wani labari. Amma sa'ad da ta bayyana shi, Allah kuwa ya sanar da shi haka, sai ya tabbatar mata da wani sashe na labarin, ya kuma yi shiru game da wani sashe.

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much- forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. The Prophet told something in confidence to one of his wives. When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part.

Akwai rahotanni da dama game da wannan lamari, daya daga cikinsu al-Bukhari ya ruwaito, wanda hakan ke nufin ingantacce ne. Daga ‘A’ishah, al-Bukhari ya ruwaito: “Annabi ﷺ yana shan ruwan zuma a gidan Zaynab bint Jahsh, sannan yana zama na wani lokaci tare da ita. Ni da Hafsah mun yi shirin boye cewa idan ya zo wurin daya daga cikinmu, za mu ce masa: ‘Ka ci Maghafi^\, ina jin kamshinsa.’ Lokacin da haka ta faru, sai ya ce: ‘A’a. Ba ni shan komai sai ruwan zuma a wurin Zaynab. Ba zan sake yi ba, kuma na yi rantsuwa a kan haka. Kada ku fadawa kowa wannan.’ Wannan shi ne abin da ya haramta wa kansa, duk da cewa halal ne a gare shi ya sha.” Da alama ko dai ‘A’ishah ko Hafsah ta fadawa abokiyar shirinta shawarar Annabi ﷺ na daina shan wannan ruwan zuma. Sai God ya sanar da shi hakan. Ya koma wurinta ya ambaci wasu daga cikin abubuwan da suka faru tsakaninsu, amma bai bayyana duka ba don kada ya kunyata ta. Ya taba maudu’in ne kawai domin ta fahimci cewa ya san komai. Cike da mamaki, ta tambaye shi:

There are several reports about the event in question, one of which is related by al-Bukhari, which means that it is authentic. On ‘A’ishah’s authority, al-Bukhari relates: “The Prophet used to have a honey drink at Zaynab bint Jahsh’s home and then stay for some time with her. Hafsah and I secretly agreed that when he came to either of us we would say to him: ‘You have eaten Maghafi^\ I can smell it.’ When this occurred, he said: ‘No. I only had a honey drink at Zaynabs. I will not do it again, and I have made an oath to this effect. Do not tell anyone of this.’ This is what he prohibited himself, even though it was permissible for him to have.” It seems that either ‘A’ishah or Hafsah told her co-conspirator of the Prophet’s decision to no longer take this honey drink. God then informed him of the same. He went back to her and mentioned some of what went on between the two of them, but without recounting it all in order not to embarrass her. He only touched upon the subject so that she realized that he was aware of it all. Surprised, she asked him:

"Wa ya gaya maka wannan?" Watakila ta yi tunanin cewa matarsa ɗaya ce ta faɗa masa. Amma shi ya ce mata: "Mai Sani, Mai Masaniya ne ya gaya mini!" (Aya ta 3) Bayanin nan, saboda haka, Wanda ya san komai ne ya bayar da shi, wanda kuma hakan yana nuna cewa Annabi ﷺ ma ya san dukkan abin, ba kawai abin da ya ambata mata ba.

‘Who told you all this?’ It might have occurred to her that his other wife was the one to tell him. He, however, said to her: ‘ The All-Knowing, the All-Aware told me! (Verse 3) His information, then, was given by the One who knows it all, which, in turn, implies that the Prophet was also aware of it in toto, not merely what he mentioned to her.

Wannan lamarin ya fusata Annabi ﷺ, domin ya nuna cewa ana yin makirci a gidansa. Saboda haka, ya rantse cewa ba zai taɓa ɗaya daga cikin matansa ba har tsawon wata guda cikakke. Al'ummar Musulmi ma sun ji cewa Annabi ﷺ yana tunanin ya saki matansa. Sai aka saukar da wannan surah, fushin Annabi ﷺ kuma ya lafa. Daga baya, ya ci gaba da rayuwarsa tare da matansa. Nan gaba za mu bayyana yadda wannan ya faru, amma da farko za mu kawo wani sigar labarin daban.

To menene, to, sakamakon wannan lamari da shawarar Annabi na nisanta daga matansa tsawon wata guda? Wannan an fi bayyana shi a cikin wani hadisi da Imam Ahmad ya ruwaito a cikin Al-Musnad, wanda ya kawo daga 'Abdullahi ɗan 'Abbas:

What, then, were the effects of this incident and the Prophets decision to stay away from his wives for a month? This is best described in a hadith related by Imam Ahmad in Al-Musnad, which quotes ‘Abdullah ibn ‘Abbas:

Ina so in tambaya ga ‘Umar game da matayen Annabi biyu wanda Allah ya ce game da su a cikin Alkur'ani: {In kun tuba zuwa ga Allah, to zukatanku sun karkace} . Sai ya kasance lokacin da ‘Umar ya tafi aikin Hajji, ni ma na tafi tare da shi. Yayin tafiyarmu, ya ware daga sauran mutane, ni kuma na bi shi ɗauke da kwarya ta ruwa. Ya yi bahaya, sannan ya dawo wurina. Na zuba masa ruwa domin ya yi alwala. Sai na tambaye shi: ‘Waɗanne matan Annabi biyu ne Allah ke nufi a cikin maganarsa: {In kun tuba zuwa ga Allah, to zukatanku sun karkace}?’ Ya ce: ‘Abin mamaki ne a gare ni, Ibn ‘Abbas!’ [Al-Zuhri ya yi sharhi a nan cewa ‘Umar bai so a tambaye shi game da wannan ba, amma bai ɓoye bayanin ba.] ‘Umar ya ce: ‘Su ne ‘A’ishah da Hafsah.’ Sannan ya ba ni labarin.

I was keen to ask ‘Umar about the Prophets two wives in reference to whom God says in the Qur’an: ‘ Would that you two turn to God in repentance, for your hearts have swerved' When ‘Umar went on pilgrimage, I went with him. As we were travelling, he moved from the rest and I went with him, carrying a water container. He relieved himself and came back to me. I poured water for him to do his ablution. I then asked him: ‘Which two of the Prophets wives are referred to in Gods statement, ‘ Would thatyou two turn to God in repentance, for your hearts have swerved V He said: ‘I wonder at you, Ibn ‘Abbas!’ [Al-Zuhri comments here that ‘Umar disliked being asked about this, but he did not withhold the information.] ‘Umar said: ‘They were ‘A’ishah and Hafsah.’ He then told me the story.

Mu, Quraishawa, mun kasance muna da cikakken iko a kan matayenmu. Sai dai bayan mun zauna a Madinah, mun ga mutanenta sun fi biyayya ga matayensu. Matanmu suka fara koyo daga matan su. Ni ina zaune a gidan Umayyah ibn Zayd a tsaunin Awali. Wata rana na yi fushi da matata, domin ta yi mini kallon adawa game da wani abu da na faɗa. Ban so ta yi mini adawa ba.

We, the Quraysh, used to have complete authority over our wives. When we settled in Madlnah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd’s home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me.

Haka dai ruwayar wannan lamari take a cikin littattafan tarihi. Yanzu za mu duba yadda aka yi maganarsa a cikin Alkur'ani. Surar ta fara da tsawatarwa mai sauƙi daga Allah zuwa ga Manzonsa:

Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur’an. The surah begins with a mild reproach by God to His Messenger:

Ya Annabi, don't me ka haramta wa kanka abin da Allah ya halatta maka, kana neman yardar matanka? Allah Mai yawan gafara ne, Mai yawan jinƙai. Hakika Allah ya riga ya shar'anta muku (muminai) hanyar warware rantsuwarku. Allah ne Ubangijinku, kuma Shi ne Masani, Mai hikima. Note: "Prophet" is the direct address to the Prophet Muhammad, so ﷺ is added after it. Correction, with ﷺ placed after the Prophet's mention: Ya Annabi ﷺ, don me ka haramta wa kanka abin da Allah ya halatta maka, kana neman yardar matanka? Allah Mai yawan gafara ne, Mai yawan jinƙai. Hakika Allah ya riga ya shar'anta muku (muminai) hanyar warware rantsuwarku. Allah ne Ubangijinku, kuma Shi ne Masani, Mai hikima.

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2)

Wannan tsawatarwa ƙarama ce amma mai tasiri. Bai dace mumini ya hana kansa abin da Allah ya halatta ba. Annabi ba su haramta wa kansa wani abu ta hanyar doka ba, dangane da abin sha na zuma da yake so ko kuma dangane da Maria. Ya yanke shawarar kawai ya ƙauracewa jin daɗin kowannen su. Wannan tsawatarwa mai laushi ta bayyana cewa bai dace mutum ya hana kansa da gangan abin da Allah ya halatta ba don ya faranta wa wani rai. Kalmomin da ke ƙarshen ayar sune: "Allah Mai yawan gafara ne, Mai yawan jin ƙai." Wannan yana nuna cewa irin wannan aiki da gangan zai buƙaci a tambaye shi, sai dai idan gafarar Allah da alherinsa sun shafe shi.

The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: ‘God is much-forgiving, ever merciful' This suggests that such deliberate action would require questioning unless it was overlooked by an act of Gods forgiveness and grace.

Dangane da rantsuwar da nassin Alkur'ani ke nuna cewa Annabi ﷺ ya yi, Allah ya bayyana hanyar da zai 'yantar da kansa daga gare ta. Wannan na nufin cewa rantsuwar da ta kafa wani hali sabanin abin da ya fi alheri, ana bukatar a biya kaffara domin a 'yantar da kai daga gare ta, sannan a dauki zabin da ya fi kyau. "Allah ne Ubangijinku Mai girma." (Aya ta 2) Yana taimakon ku ya shawo kan raunin ku, kuma ya taimake ku ku jure abin da zai iya zama mai wahala a gare ku. Saboda haka, ya tanadar muku hanyar fita daga rantsuwoyinku, domin tabbatar da cewa ba ku fuskantar wahala ba tare da bukata ba. "Shi kadai ne Masani, Mai hikima." (Aya ta 2) Yana shar'anta muku bisa cikakken sanin sa da hikimarsa mai kammala, kuma yana umurtar ku kawai da abin da ke cikin ikonku kuma ya fi dacewa da ku. Saboda haka, kada ku haramta wa kanku wani abu sai abin da Ya haramta, kuma ku ci gaba da halatta kawai abin da Ya halatta. A fili yake cewa wannan sharhin ya dace daidai da umurnin da aka riga aka bayar.

Yanzu surar ta yi magana ga muminai, tana umurnin su cika aikin iyali, su ba su ingantaccen ilimi, nasiha da tunatarwa domin su kare kansu da iyalansu daga wuta. Tana kuma ba da misali game da wuta da yadda kafirai za su tsaya a gabanta. Dai-dai da kiran da aka yi wa wadanda ke cikin al'amarin da ya gabata na su koma ga Allah cikin tuba, haka nan ana kiran muminai, tare da kwatanta aljanna da take jiran wadanda suka tuba daga zunubansu. Wannan kashi na biyu na surar ya kare da kiran Annabi ﷺ da ya yi gwagwarmaya sosai a kan kafirai da munafukai.

Now the surah addresses the believers enjoining them to fulfil their family duties, providing good education, admonition and reminders so that they protect themselves and their families from hell. It provides an image of the fire and how the unbelievers stand before it. In line with the call to those involved in the earlier event to turn to God in repentance, the same call is made to the believers, adding an image of heaven which awaits those who repent of their sins. This second section of the surah concludes with a call on the Prophet to strive hard against the unbelievers and the hypocrites:

Ya ku masu imani! Ku kiyaye kanku da iyalanku daga wuta wadda man da duwatsu suke makamashinta, akwai mala'iku masu tsananin karfi a kanta, wadanda ba sa saba wa Allah a cikin abin da Ya umarce su, kuma suna aikata abin da aka umarce su. Ku kafirai! Kada ku nemi uzuri a yau. Ba za a saka muku ba sai da abin da kuka kasance kuna aikatawa. Ya ku masu imani! Ku koma ga Allah da tuba ta gaskiya. Watakila Ubangijinku zai kankare miku munanan ayyukanku, ya shigar da ku gidajen aljanna wadanda koguna ke gudana a karkashinsu, a ranar da Allah ba zai wulakanta Annabi ba ﷺ da wadanda suka yi imani tare da shi. Haskensu zai bazu a gabansu da kuma a hannun damansu.

Believers! Guard yourselves and your families against a fire fuelled by people and stones, over which are appointed angels, stern and mighty, who never disobey God in whatever He commands them and always do what they are bidden to do. Unbelievers! Make no excuses today. You will only be requited for what you used to do. Believers! Turn to God in sincere repentance. It may well be that your Lord will efface your bad deeds and admit you into gardens through which running waters flow, on a day when God will not disgrace the Prophet or those who believed with him. Their light will spread out before them, and on their right.

Za su ce: "Ya Ubangijinmu! Ka cika mana haskenmu, ka kuma gafarta mana. Lalle ne kai mai iko ne a kan kowane abu." Ya Annabi, ka yi jihadi da kafirai da munafukai, ka kuma tsananta musu. Makomarsu ita ce Jahannama, kuma tir da wurin dawowa.

They will say: ‘Our Lord! Perfect our light for us and forgive us. You certainly have power over all things.' Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey's end. (Verses 6-9)

Yanayin da al'ummar Musulmi ta farko take ciki ya fi sauƙi fiye da yadda yake a zamaninmu na yau. Akwai riga-kafin kafuwar al'ummar Musulunci a Madina, inda Musulunci, hangen nesansa na rayuwar ɗan Adam mai tsafta da kyawawan halaye, da dokokinsa da aka gina a kan wannan hangen nesa, su ne ke jagorantar al'amura. Maza da mata suna dogara ga Allah da ManzonSa ﷺ don yanke hukunci. Idan aka yanke hukunci, ana karɓarsa a matsayin na ƙarshe. A irin wannan al'umma, ya kasance mai sauƙi ga mata su siffanta kansu yadda Musulunci yake so, haka kuma ya kasance mai sauƙi ga miji ya ba matarsa shawara, ya kuma renon 'ya'yansa bisa tsarin Musulunci.

The situation with the first Muslim community was easier than it is in our present day. A Muslim society was already established in Madinah, where Islam, its vision of a clean, virtuous human life and its laws based on this vision were the driving force. Men and women looked up to God and His Messenger for judgement. When judgement was given, it was accepted as final. In such a society, it was easy for women to mould themselves as Islam wanted them to be. Likewise, it was easy for husbands to advise their wives and bring up their children in line with the Islamic system.

A mu sami kanmu cikin wani hali daban gaba ɗaya, domin mun koma cikin halin jahiliyya wanda ke tasiri a kan al'ummarmu, dokokinta, ɗabi'unta, al'adunta, tsarinta, halayenta da al'adunta. Mata sun tsinci kansu a tsakiyar wannan al'umma, suna jin matsin lambarta mai murkushewa yayin da suke ƙoƙarin daidaita rayuwarsu da Musulunci, ko da da kansu suka yi hakan ko kuma bisa jagorancin mahaifinsu, mijinsu ko 'yan'uwansu maza.

We are now in a totally different situation, as we have sunk back into a state of jdhiliyyah that influences our society, its laws, morality, traditions, systems, manners and culture. Women find themselves in the midst of this society and feel its crushing pressures as they try to bring their lives in line with Islam, whether on their own initiative or guided by their fathers, husbands or brothers.

A cikin al'ummar Musulunci ta farko, mutum, mace da al'umma gaba ɗaya suna da hangen nesa iri ɗaya, kuma suna komawa ga tushe guda ɗaya don hukunci.

In that first Muslim community, the man, the woman and society all had the same perspective and looked to the same source for judgement.

A zamaninmu, mutum yana duban wani ka'ida ta zato, yayin da mace kuwa take nakasu a karkashin matsananciyar matsin al'umma wadda take matukar adawa da ra'ayinta. Babu shakka matsin da al'umma take yi wa mata ya ninka na maza sau da dama. Saboda haka, mumini namiji yana da aiki biyu: ba wai kawai ya kare kansa daga wuta ba, har ma ya kare iyalinsa wadanda ke fuskantar irin wannan matsin.

Sashe na uku kuma na ƙarshe na surar yana ɗaukar sauti kamar ci gaba kai tsaye daga sashensa na farko. Yana magana ne game da matan kafirai da aka aura wa annabawa, da kuma mata masu bangaskiya a cikin tsakiyar kafirai.

The third and final section of the surah sounds as if it is a direct continuation of its first section. It speaks of unbelieving women married to prophets and women believers in the midst of unbelievers:

Allah ya ba da misalai ga kafirai: matar Nuhu da matar Lutu. Sun kasance a karkashin aure da bayi nagari biyu daga cikin bayinmu, amma suka ci amanarsu. Mazajensu ba su iya kare su daga Allah ba. An ce musu: Note: per the rules, "God" must be rendered as the Hausa word for God, not "Allah". Corrected translation: Ubangiji ya ba da misalai ga kafirai: matar Nuhu da matar Lutu. Sun kasance a karkashin aure da bayi nagari biyu daga cikin bayinmu, amma suka ci amanarsu. Mazajensu ba su iya kare su daga Ubangiji ba. An ce musu:

God has given examples of unbelievers: Noah's wife and Lot's wife. They were married to two of Our righteous servants but betrayed them. Their husbands could be of no avail to them against God. They were told:

"Ku shiga wuta tare da duk wadanda za su shiga cikinta." Allah ya kuma ba da misalai ga muminai: matar Fir'auna, wadda ta ce: "Ya Ubangijina! Ka gina mini gida a Aljanna kusa da Kai, ka tsare ni daga Fir'auna da ayyukansa, ka tsare ni daga mutanen azzalumai." Kuma (ka ba da misali da) Maryam, 'yar Imrana, wadda ta kiyaye farjinta; sai Muka busa cikinta daga ruhinMu. Ta gaskata kalmomin Ubangijinta da littattafansa, kuma ta kasance daga cikin masu biyayya sosai.

'Enter both of you the fire with all those who will enter it.' God has also given examples of believers: Pharaoh's wife, who said: ‘My Lord! Build me a mansion in heaven near You, and save me from Pharaoh and his doings, and save me from the wrongdoing folk. 'And Mary, the daughter of Tmrdn, who guarded her chastity; and We breathed of Our spirit into her. She accepted the truth of her Lord's words and His revealed books. She was truly devout. (Verses 10—12)

Rahotanni da ke magana game da cin amanar Nuhu da Lutu daga matansu sun nuna cewa cin amana ce ta sakonninsu, ba don sun kasance marasa aminci ga alkawarin aure ba. Matar Nuhu tana shiga cikin kafirai a cikin al'ummarsa wajen yi masa ba'a, yayin da matar Lutu take sanar da mutanensa idan ya karbi baki, tana sane da abin da suke nufin yi da irin wadannan baki.

Reports speaking of the betrayal of Noah and Lot by their wives suggest that it was a betrayal of their messages, rather than their being unfaithful to their marriage bonds. Noahs wife used to join the unbelievers in his community in making fun of him, while Lots wife used to inform his people when he received guests, knowing what they tried to do with such visitors.