Wannan surah, Saki (Divorce), wata shimfida ce daga wajen Allah na dokokin da suka shafi saki, tana tattauna cikakkun bayanai game da al'amuran da ba a tattauna su ba a cikin wata surah da ta yi magana kan wannan muhimmin batu, wato Surah 2, Al-Baqara (Saniya). Surah din kuma tana magana kan wasu al'amuran iyali da yawa da ke biyo bayan saki. Tana bayyana lokacin da saki zai iya faruwa idan za a samu amincewar Allah da bin dokarsa: "Ya kai Annabi! Idan kun saki mata, to ku sake su a lokacin idarsu da aka tsara." (Aya ta 1) Tana bayyana haƙƙin macen da aka sake da kuma aikinta na zama a gidan iyalinta, watau gidan mijinta da ya sake ta, a lokacin idarta. Ba za a fitar da ita ba, kuma bai kamata ta fita da kanta ba sai a yanayin da mace ta aikata wani mummunan aikin alfasha.

This surah, Divorce, is an outline by God of the rules governing divorce, discussing in detail those cases that were not discussed in the other surah that tackles this important issue, Surah 2, The Cow. The surah also deals with a number of other family issues that result from divorce. It specifies the time when divorce may take place if it is to gain Gods approval and to follow His law: “ Prophet! When you divorce women, divorce them with a view to their prescribed waiting period.” (Verse 1) It states the divorced woman’s right and duty to stay in her family home, i.e. her divorcing husband’s home, during her waiting period. She cannot be turned out and should not leave of her own accord except in situations where a woman has committed an act of gross indecency:

"Kada ku fitar da su daga gidajensu, kuma kada su fita da kansu, sai dai idan sun aikata alfasha bayyananna" (Aya ta 1). Haka kuma an bayyana haƙƙin mace na fita daga gida bayan ƙarewar lokacin idda, da kuma 'yancinta na yin abin da take so, sai dai idan mijinta ya mayar da aure a cikin lokacin idda. Idan hakan ya faru, ya zama don dawo da rayuwar aure ta al'ada tsakaninsu kawai. Ba za a yi hakan don cutar da mace ba, ko don hana ta damar auren wani mutum daban: "Idan sun kai ga ƙarshen lokacinsu, to ku riƙe su da adalci, ko ku rabu da su da adalci." (Aya ta 2) Ko wane zaɓi aka bi, ko riƙe aure ko barin rabuwa ta cika, ya kamata ya kasance a gaban shaidu: "Ku kawo shaidu biyu masu adalci daga cikinku." (Aya ta 2)

“Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency” (Verse 1) It also specifies the woman’s right to leave home after the end of her waiting period and her freedom to do what she likes, unless her husband has reinstated the marriage within the waiting period. Should this occur, it should only be to resume normal married life between them. It cannot be done to cause the woman any harm or to deprive her of the chance to marry a different man: “ When they have completed their appointed term, either retain them in fair manner or part with them in fair manner.” (Verse 2) Whichever option is followed, retaining the marriage or allowing the break up to be complete, it should be in the presence of witnesses: “Call to witness two persons of known probity from among yourselves.” (Verse 2)

A cikin Suratu Bakara, iddar mace wadda ba ta kai ga haila ba tukuna an ƙayyade ta da watanni uku, ko ka ce haidodi uku, ko dai lokacin haila ne ko kuma lokacin tsarki. Sabanin malamai a nan ya dogara ne akan ma'anar harshe na kalmar da aka yi amfani da ita a cikin surar, qur', wadda ke nufin ko dai lokacin haila ko kuma lokacin tsarki. A cikin wannan surar, an ƙayyade iddar mace da aka saki wadda ta wuce shekarun haila ko kuma wadda ta yi ƙanƙanta da za ta yi haila: "Kuma waɗanda suka yanke tsammanin haila daga cikin matanku, idan kun yi shakka, to iddarsu watanni uku ne, haka kuma waɗanda ba su yi haila ba." (Aya ta 4)

In Surah 2, the waiting period of a woman who has not yet reached the menopause is specified as three cycles, counting either the time of menstruation or the time of cleanliness. The scholarly difference here is based on the linguistic meaning of the term used in the surah, qur' which applies to either period. In this surah, the waiting period of a divorced woman who has passed the menopause or who is too young to have a period is specified: “As for those of your women who are beyond the age of monthly courses, as well as for those who do not have any courses, their waiting period, if you have any doubt, is three months. n (Verse 4)

Hakazalika, an ƙayyade lokacin jiran matar da aka sake wadda take da ciki: "Kuma waɗanda suke da ciki, lokacin jiransu shi ne har su haihu da cikinsu." (Aya ta 4)

Likewise, the waiting period of a pregnant divorcee is specified: “As for those who are with child, their waiting term shall end when they deliver their burden. ” (Verse 4)

Surar ta kuma ƙunshi hukunce-hukunce game da gidan da matar da aka sake wa ke zaune a cikinsa a lokacin iddarta, da kuma, idan tana da ciki, haƙƙinta na ciyarwa har sai ta haihu: “Ku zaunar da su inda ku ke zaune, gwargwadon iyawarku, kada ku cutar da su don ku sa rayuwarsu ta zama azaba. Idan kuma suna da ciki, ku ciyar da su har sai sun haifi abin da ke cikinsu.” (Aya ta 6) Daga nan surar ta ci gaba da ba da cikakkun ƙa’idodi game da shayar da yaron matar da aka sake, da haƙƙinta na diyya ta kuɗi idan ta shayar da yaron, idan iyayen biyu sun amince cewa hakan ya fi amfani ga yaron, haka kuma ƙa’idodin shayar da yaron ta hannun wata mace idan su biyun ba su yarda ba: “Idan kuma suka shayar da yaranku bayan haka, ku biya su ladansu. Ku yi shawara a tsakaninku cikin adalci. Idan kuma kun sami matsala, to, sai wata mace ta shayar da yaron.” (Aya ta 6) Surar ta ƙara bayani kan ciyarwa da diyya a dukkan lokuta, tana mai sa su daidai da iyawar mijin da ke sakin matarsa ta fuskar kuɗi.

The surah also includes rulings on the home where a divorced woman lives during her waiting period and, if she is pregnant, her right to maintenance until she has delivered the baby: “Let them dwell wherever you dwell, according to your means, and do not harass them so as to make their lives a misery. If they are with child, maintain them until they have delivered their burden.” (Verse 6) The surah then goes on to give detailed rules about the breast-feeding of a divorcee’s child and her right to financial compensation if she so breast-feeds the child, if the two parents agree this is in the child’s best interests, as also provisions for the child’s breast-feeding by another woman if the two cannot agree: “If, after that, they suckle your infants, pay them for it. Take counsel with one another in a fair manner. If some of you make things difficult, let another woman suckle the child.” (Verse 6) The surah then adds further details on maintenance and compensation in all cases, making it commensurate with the financial means of the divorcing husband:

"Bari mai wadata ya ciyar daga wadatarsa; kuma wanda arzikinsa ya takaita ya ciyar daga abin da Allah ya ba shi." Allah ba ya ɗora wa kowa fiye da abin da ya ba shi. Wait, the rules say to write "God", never "Allah". Corrected translation: "Bari mai wadata ya ciyar daga wadatarsa; kuma wanda arzikinsa ya takaita ya ciyar daga abin da Ubangiji ya ba shi. Ubangiji ba ya ɗora wa kowa fiye da abin da ya ba shi."

“Let the one who has ample means spend in accordance with his means; and let the one whose provisions are restricted spend according to what God has given him. God does not burden anyone with more than He has given them.” (Verse 7)

Saboda haka, wannan surar ta ƙunshi dukkan yanayin saki, tana kuma ba da cikakkiyar dokoki ga kowane hali. Tana magance kowace matsala da ke tasowa sakamakon rushewar iyali, tana ba da mafita mai sauƙi wadda ta haɗa bayyananniya da kulawa, sauƙi, da kula da kowane ɗan ƙaramin bayani.

Thus, the surah takes up all divorce situations, providing detailed legislation for each context. It caters for every problem that results from the collapse of the family, providing a comfortable solution that combines clarity with care, ease and attention to detail.

Wannan surah tana da ban mamaki ta yadda take magana kan saki da al'amuran da zasu iya tasowa daga gare shi. Tana haɗa abubuwa da dama na ƙarfafawa da gargaɗi, kuma tana bayar da sharhi kan kowane umarni da hukunci. Tana danganta batun saki da nufin Allah yadda yake aiki a sammai da ƙasa, da kuma dokar Allah wadda take kawo halaka ga waɗanda suke taurin kai wajen saɓa masa. Haka kuma, tana bayar da ta'aziyya da ƙarin arziki ga waɗanda suke tsoron Allah. Tana kuma maimaita umarninta na yin mu'amala da ɗayan ɓangare da alheri, haƙuri da kula da juna, koyaushe tana fifita yin alheri. Tana kuma sanya fata cewa mutane za su samu sakamako mafi kyau, tana tunatar da su nufin Allah da yadda yake shafar halittu, da bayar da arziki, da kuma a lokutan sauƙi da wahala.

This surah is remarkable in the way it tackles divorce and the situations that may result from it. It brings together many aspects of encouragement and warning, and gives comments on every order and ruling. It links the question of divorce to Gods will as it works in the heavens and the earth, and to God’s law that brings destruction to those who stubbornly disobey Him. By the same token, it also provides comfort and increased provisions to those who remain God-fearing. It repeats its directive to treat the other party with kindness, forbearance and mutual consideration, always preferring to do a good turn. It holds out the prospect of people receiving better results, reminding them of Gods will and how it applies to creation, the provision of sustenance, and in cases of ease and affliction.

Ba za mu iya yin mamaki ba sai dai mu duba da mamaki ga yawan gaskiyar duniya da aka tattara a cikin wata sura wadda babban abin da take magana a kai shi ne saki. Wannan maudu'i ana ɗaukarsa da muhimmanci ƙwarai har sura ta fara jawabi ga Annabi ﷺ da kansa, ko da yake jawabi ne na gama-gari ga dukkan muminai. Sura kuma tana ban mamaki ta yadda take bayani kan kowane hali dalla-dalla, tana kuma buƙatar a aiwatar da hukunce-hukuncenta da ƙa'idodinta tare da kiyaye tsoron Allah. Haka kuma mun lura cewa sharhin da aka bayar suna da yawa, tare da alkawarin lada da gargaɗi game da azaba. Waɗannan sharhi, duk da tsawonsu da yawansu, suna ba da ra'ayin cewa wannan tambaya ita ce jimillar Musulunci gaba ɗaya.

We can only look with amazement at the numerous universal truths brought together in a surah that primarily deals with divorce. The theme is taken so seriously that the surah begins making its address to the Prophet personally, although it is intended as a general address to all believers. The surah is also remarkable in the way it deals with each situation in great detail, requiring that its provisions and rulings be implemented while maintaining a fear of God. We also note that the comments given are numerous, coupled with promises of reward and warning against punishment. These comments, long and frequent as they are, give the impression that this question is the total sum of Islam.

Wannan surah da irin ta suna nuna yanayin gaskiya da hakika na tsarin Musulunci ga rayuwa da kuma ga yanayin ɗan Adam. Yana karɓar yanayin ɗan Adam yadda yake, kuma yana aiki a kan ƙarfinsa da yanayin rayuwarsa. Saboda haka, bai tsaya ba ko dai wajen bayar da cikakkun dokoki kan al'amarin da aka bar wa lamirin mutane, ko kuma wajen ba da umarni kawai. Maimakon haka, yana amfani da duka biyun a tafiyarsa ta tsarkake ran ɗan Adam da kuma a rayuwar yau da kullum.

This surah and similar ones like it indicate the realistic nature of the Islamic approach to life and to human nature. It accepts human nature as it is and works upon its potentials and circumstances. Therefore, it does not stop at either providing detailed legislation on a matter that is left to people’s consciences or issuing directives. Instead, it uses both in its approach to the human soul and to practical life.

Da farko, alakar aure an yi ta ne don ta zama mai dorewa kuma mai ƙarfi. Musulunci ya ƙara wa wannan alaka tabbatattun garanti don tabbatar da cewa ta ci gaba da kasancewa haka, yana ɗaga ta zuwa matsayin cika umarnin Allah. Yana ba da damar yin amfani da kuɗaɗen gwamnati wajen taimaka wa maza da mata matalauta su yi aure. Yana shar'anta kiyaye ɗabi'u da ke hana bayyana kyawun jiki domin jan hankalin ɗayan jinsi, wannan domin sha'awowi su sami biyan buƙata cikin tsari mai kyau da halal. Yana kuma tanadi hukunci ga zina da kuma ga ƙarya ta zargin zina. Yana kare tsarkin gidaje ta hanyar umartar mutane su nemi izini kafin shiga, kuma yana ayyana cewa mutanen da ke cikin gida su nemi izini kafin shiga wasu ɗakuna. Musulunci kuma yana tsara alakar aure da ƙayyadaddun dokoki da ka'idoji. Yana kafa tsarin iyali bisa tushen cewa ɗaya daga cikin ma'auratan yana da alhakin kula da iyali gaba ɗaya, wato namiji, saboda shi ya fi dacewa da wannan nauyi. Ta haka Musulunci yana hana rikici da rashin tsari a cikin iyali. Haka kuma an sanya ƙarin matakan kariya waɗanda ke aiki tare da umarni masu amfani da motsin zuciya. Duk wannan kuma yana ƙara cewa wannan alaka da kiyaye ta muhimmin ɓangare ne na kasancewa mai tsoron Allah.

To start with, the marriage bond is meant to be permanent and well established. Islam adds a host of guarantees to ensure that it remains so, raising it to the level of fulfilling God’s orders. It enables state funds to be used to help poor men and women marry. It legislates for the observance of values that prevent exposing physical charms so as to tempt the other sex, this so that desires are settled within a proper and legitimate framework. It prescribes punishments for adultery and false accusations of adultery. It protects the sanctity of homes by requiring people to ask permission before entering, and defines that people inside the home should ask permission before entering other rooms. Islam also regulates marital ties with specific rules and laws. It establishes the family system on the basis that one of the two partners is responsible for taking full care of the family, the man, as he is better suited for this responsibility. In this way, Islam prevents conflict and disorder within the family. Further safeguards are put in place to work together with directives utilizing peoples emotions. It adds to all this the fact that this bond and its preservation are an essential aspect of being God-fearing.

Wannan surah, tare da duk abin da ta ƙunsa na ƙarfafawa, gargaɗi, jaddada magana, cikakkun hukunce-hukunce da kalamai masu bayyana ma'ana, a fili take nuna cewa tana magana ne a kan wasu yanayi da har yanzu suke ɗauke da alamun zamanin jahiliyya, wanda ake cin zarafin mata da zalunci mai tsanani a kansu. Saboda haka, an kawo tasiri mai ƙarfi a zukatan mutane tare da cikakkun hukunce-hukunce domin rufe duk wata ƙofa da za ta ba da damar kaucewa dokoki da komawa ga tsoffin ra'ayoyin jahiliyya waɗanda suka haifar da dangantakar aure marar kyau.

This surah with all that it includes of encouragement, warnings, emphasis, detailed provisions and telling comments clearly indicates that it was addressing certain situations that continued to carry traces of the days of ignorance, marked by the ill-treatment of women and gross injustice towards them. Hence, strong influences are brought to bear on peoples minds together with detailed provisions to close any loopholes that may allow evasion of the rules and a return to the old ignorant concepts that led to unhealthy marital relations.

Ba wannan kawai ya faru a Larabawa ba. Ya kasance ruwan dare a ko'ina a duniya. Mata an yi musu irin mu'amalar da ake yi wa bayi, ko ma fiye da haka, a kusan dukkan sassan duniya. A wasu al'ummomi, ana ganin jima'i a matsayin abu mai ƙazanta, ana kuma ɗaukar mata a matsayin miyagu, masu jarabtar maza su shiga cikin wannan ƙazanta. Daga irin wannan zurfin jahilci na duniya ne Musulunci ya ɗaga mata da alaƙar aure zuwa matakinsu mai girma da tsarki, yana ba mata matsayinsu na girma da ya dace da su, kuma ya kafa tsare-tsare don kare haƙƙoƙinsu. Babu wata ƙaramar yarinya da za ta zama wadda ake kashewa saboda jinsinta. Bugu da ƙari, idan ta kai shekarun aure, ba za a ƙara tilasta mata yin aure ba bisa ga son ranta. Ko budurwa ce ko babba, dole ne mace ta ba da izininta kafin a aurar da ita.

This did not apply to Arabia only. It was common throughout the world. Women were treated in the same way as slaves, or worse than slaves, in almost all parts of the world. In some communities, sex was viewed as filthy and women were thought of as evil, tempting men to indulge in such filth. It was from such depths of global ignorance that Islam raised women and marital relations to their high and pure levels, giving women their rightful positions of honour and putting in place safeguards to protect their rights. No little girl would now be the victim of infanticide. Furthermore, when she reached a marriageable age, she could no longer be forced into marriage against her will. Whether virgin or mature, a woman must give her consent before she can be married.

A matsayinta na mata mai aure, mace tana da cikakkun hakkoki masu kariya, kuma tana more kariyoyin da shari'ar Musulunci ta tanada. Idan aka sake ta, mace tana da hakkokin da aka bayyana a cikin wannan surar da kuma a cikin Suratul Baqara, kamar yadda aka saukar da su a wasu wuraren cikin Alkur'ani da Sunnah.