Al-Ɗalaƙ (Saki) 1-12

Al-Ɗalaƙ (Saki) 1-12 - Cikin Inuwar Alkur'ani | Quran Course

Ya Annabi! Idan kun saki matanku, to ku sake su a lokacin idda da aka tsara musu, kuma ku lissafa lokacin idda daidai. Ku ji tsoron Allah, Ubangijinku. Kada ku fitar da su daga gidajensu, kuma kada su fita da kansu, sai dai idan sun aikata alfasha bayyananna. Note: the verse text is in braces in the original? No, it is not marked with braces, so the honorific rule applies as written: "Prophet!" is a direct address to the Prophet Muhammad, so ﷺ is added after it. Ya Annabi ﷺ! Idan kun saki matanku, to ku sake su a lokacin idda da aka tsara musu, kuma ku lissafa lokacin idda daidai. Ku ji tsoron Allah, Ubangijinku. Kada ku fitar da su daga gidajensu, kuma kada su fita da kansu, sai dai idan sun aikata alfasha bayyananna.

Prophet! When you divorce women, divorce them with a view to their prescribed waiting period, and reckon the period accurately. Be conscious of God, your Lord. Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency.

Waɗannan iyakoki ne Allah ya gindaya. Duk wanda ya ketare iyakokin Allah, to ya zalunci kansa. Ba ka sani ba, bayan haka Allah zai iya kawo wani sabon al'amari. (Aya ta 1)

These are the bounds set by God. Whoever transgresses God's bounds wrongs his own soul. You never know; after that, God may bring about some new situation. (Verse 1)

Wannan shi ne mataki na farko kuma ka'ida ta farko. Ana fara magana da shi ne ga Annabi, amma da sauri ana fahimtar cewa ka'ida ce ta gaba ɗaya da ta shafi kowane Musulmi, ba ga Annabi shi kaɗai ba. A cikin jimlar da ta fara da, 'idan kun saki mata, fuska ta biyu ta jam'i an yi amfani da ita a ko'ina. Wannan salon magana an yi amfani da shi ne domin ja hankali da kuma nuna muhimmancin al'amarin da ake tattaunawa a kai.

This is the first stage and the first rule. It is addressed in the first instance to the Prophet, but it is soon realized that it is a general rule applicable to every Muslim, not to the Prophet in isolation. In the sentence starting with, 'when you divorce women, the pronoun you is used in the plural form throughout. This stylistic form is employed to alert attention and imply the seriousness of the matter under discussion.

Allah yana yi masa magana kai tsaye, yana ba shi umarninSa da jagororinSa, domin shi kuma ya isar da su ga waɗanda suka bi shi. Tasirin ruhi da aka samu ta wannan hanya yana da ƙarfi kuma a bayyane.

God addresses it to the Prophet in person, giving him His instructions and directives, so that he will, in turn, deliver it to those who follow him. The psychological impact achieved in this way is both strong and clear.

“Idan kun saki mata, to ku sake su a lokacin idarsu ta iddah” (Aya ta 1) Wani hadisi ingantacce da al-Bukhari ya ruwaito ya bayyana wannan umarni: “‘Abdullahi ɗan ‘Umar ya saki matarsa tana cikin al’adarta. ‘Umar ya ambaci haka ga Annabi ﷺ, sai ya fusata sosai. Ya ce wa ‘Umar: ‘Ka umarce shi ya mayar da ita, ya riƙe ta har sai ta gama al’adarta, sannan ta sake yin tsarki, sannan ta sake yin al’ada. Idan ta sake tsarkakewa, idan kuma yana so ya sake ta, to ya sake ta kafin ya kwana da ita. Wannan shi ne lokacin iddar da Allah ya umarta.’” Muslim shi ma ya ruwaito wannan hadisi, amma jumlar ƙarshe a riwayarsa ita ce: “Wannan ita ce farkon iddar da Allah ya umarta a sake mata a cikinta.” A bayyane yake, to, cewa akwai lokacin da za a iya fara aikin saki bisa dokar shari’a. Mutum ba zai iya saki matarsa a kowane lokaci ba; zai iya yin hakan ne kawai lokacin da matarsa take cikin tsarki daga al’ada, wanda ba su yi jima’i a cikinsa ba. Wasu maganganu kuma sun nuna cewa akwai wani lokacin da za a iya fara sakin, wato idan mace tana da ciki a fili. Dalilin takaita lokacin ga waɗannan yanayi biyu shi ne a jinkirta sakin na wani lokaci bayan mutum ya yanke shawarar rabuwa da matarsa. A cikin wannan lokaci, tashin hankali na iya lafawa idan na ɗan lokaci ne, ma’auratan kuma su koma rayuwa ta yau da kullum tare. A ɗaya ɓangaren kuma, hakan yana tabbatar da cewa mace ba ta da ciki kafin su shiga aikin saki. Hakika, mutum na iya kasancewa cikin ra’ayin kada ya sake matarsa idan ya ji cewa tana da ciki. Idan kuma har yanzu ya yi saki bayan ya sani cewa tana da ciki, to hakan yana nufin ya riga ya yanke shawara. A takaice dai, sharadin cewa mace ta kasance cikin tsarki daga haila ba tare da an yi jima'i a tsakani ba, shi ne don tabbatar da cewa ba ta da ciki, kuma sharadin cewa ciki ya bayyana a fili, shi ne don tabbatar da cewa mijin ya sani. Wannan, to, shi ne mataki na farko na magance tsagewar tsarin iyali, da kuma dakatar da gatari da ke neman lalata shi.5

“ When you divorce women, divorce them with a view to their prescribed waiting period” (Verse 1) An authentic hadith related by al-Bukhari explains this directive: “ ‘Abdullah ibn ‘Umar divorced his wife when she was in the midst of her menstrual period. ‘Umar mentioned this to the Prophet who was clearly angry. He said to ‘Umar: ‘Tell him to take her back and keep her until she has finished her period, then through her cleanliness cycle and her next menstrual period. When she is clean again if he still wants to divorce her, he should do so before he has intercourse with her. This is when the waiting period which God has ordained starts.” Muslim also relates this hadith but the last sentence in his version runs as follows: “This is the start of the waiting period which God ordered that women should be divorced with a view to.” It is clear, then, that there is a time when the divorce process can rightly start. A man cannot divorce his wife at any time; he can only do so when his wife is in a period of cleanliness from menstruation during which they have had no sexual intercourse. Other statements indicate that there is another time when the divorce process can be started, which is if the woman is clearly pregnant. The purpose behind limiting the time to these two situations is to delay the divorce for a while after the man has decided to so separate from his wife. During this time, tension may subside if it is of a transitory type and the couple may resume a normal life together. On the other hand, it also ensures that the woman is not pregnant before they embark on divorce. After all, a man may be inclined not to divorce his wife when he learns that she is pregnant. If he still resorts to divorce when he has become aware of her pregnancy, this means that his mind is made up. To sum up, the condition that the wife should be in cleanliness from menstruation without any intervening sexual intercourse is so as to ensure that she is not pregnant, and the condition that the pregnancy should be clearly determined is to ensure that the man is aware of it. This, then, is the first attempt to deal with cracks in the family structure, and to stop the axe that seeks to destroy it.5

Wannan ba yana nufin cewa saki ba ya faruwa sai a cikin waɗannan lokuta biyu ba; yana faruwa duk lokacin da aka furta shi, amma Allah ba zai yarda da shi ba, kuma zai jawo fushin Manzon Allah ﷺ. Wannan ya isa ga mumini nagari ya riƙe, kuma kada ya furta kalmar saki sai a lokacin da ya dace, yana barin al'amarin ga Allah ya tsara sakamakonsa yadda Yake so.

Yet this does not mean that divorce does not occur except in these two periods; it occurs whenever it is pronounced,6 but it will be frowned upon by God, and it will incur the anger of Gods Messenger. This is sufficient for a good believer to hold on and not to pronounce the word of divorce until the appropriate time, leaving the matter to God to determine its outcome as He pleases.

"Kuma ku lissafta lokacin idda daidai." Wannan yana da muhimmanci, don kada a tsawaita lokacin iddar har ta cutar da macen da aka saki, ta hana ta sake aure bayan iddar ta ƙare. A gefe guda kuma, babban manufar tabbatar da cewa ba ta da ciki ba za ta cika yadda ya kamata ba idan aka gajarta lokacin iddar. Haka kuma, wannan umarni yana nuna muhimmancin al'amarin, da cewa Allah yana sa ido a kanmu, kuma yana buƙatar waɗanda abin ya shafa su yi taka-tsantsan a kowane mataki.

“And reckon the period accurately.” This is important, so that the waiting period is not made too long as to harm the divorcee, preventing her from remarriage after her waiting period is over. On the other hand, the first purpose of making sure that she is not pregnant will not be properly fulfilled if the waiting period is cut short. Moreover, this directive implies the seriousness of the matter and that God watches us and requires those involved to be careful at every step.

"Ku ji tsoron Allah, Ubangijinku." Ba za ku fitar da su daga gidajensu ba, haka kuma ba za su fita da kansu ba, sai dai idan sun aikata alfasha bayyananna. (Aya ta 1) Wannan ita ce gargaɗi ta farko da ke biyo bayan kiran. Allah ne ya yi ta don jaddada wajabcin kiyaye tsoron Allah a kowane hali. An yi wannan gargaɗi kafin umarnin kada a fitar da matan da aka saki daga gidajensu. Duk da cewa gidajen mazajensu ne, an kira su a nan "gidajensu" don jaddada haƙƙin mace na zama a cikinsu a lokacin idda. Ba a kamata a fitar da mata daga waɗannan gidaje ba; haka kuma bai kamata su fita da kansu ba, sai dai a yanayin da macen da ake sakinta ta aikata alfasha bayyananna. An ruwaito cewa irin wannan alfasha na iya zama zina, wadda ke buƙatar macen ta karɓi hukuncinta; ko kuma tana iya zama cutar da iyalan mijinta, ko tawaye ga mijinta da aikata abin da zai cutar da shi, koda kuwa shi mijin da yake sakinta ne. Manufar zaman mace a gidan mijinta ita ce a ba da dama ga sulhu, da farkar da tausayawa da tunawa da abubuwan da ma'auratan suka yi tare. Wannan yanayi yana nufin cewa ma'auratan za su rabu saboda saki da aka fara aiwatarwa, duk da cewa suna kusa da juna a zahiri. Idan ta fada cikin halin ƙasƙanci har ta aikata zina, ko ta cutar da iyalan mijinta ko ta tayar masa, to ba a barin wani wuri na farkar da jin tausayi. Haka kuma babu buƙatar ta ci gaba da zama da mijinta. A zahiri, kusancinsu zai ƙara zurfafa rabuwar, maimakon warkar da ita.

“Be conscious of God, your Lord. Do not drive them out of their homes, nor shall they themselves leave, unless they commit a flagrant indecency.” (Verse 1) This is the first caution that follows the address. It is given by God to emphasize the need to maintain fear of Him in all situations. This caution is stated before the order not to turn divorced women out of their homes. Although these are their husbands’ homes, they are called here ‘their homes’ so as to emphasize the woman’s right to stay there during the waiting period. Women must not be driven out of these homes; nor should they leave of their own accord, except in a situation where a divorcing woman commits a flagrant indecency. Reports suggest that such an indecency might entail adultery and the need for the woman to receive her punishment, or it might entail her causing harm to her husbands family, or rebellion against her husband and doing what harms him, even though he is a divorcing husband. The purpose of the woman staying in her husband’s home is to allow every chance for reconciliation and the reawakening of tender feelings and memories of shared things between the couple. This situation means that the couple will be apart because of the divorce that has been set in process, yet they are close physically. Should she sink so low that she commits adultery, or should she cause harm to her husband s family or rebel against him, this leaves no room for the reawakening of compassionate feelings. Nor is there any need for her to stay with her husband any longer. In fact, their proximity would only deepen the break, rather than heal it.

“Waɗannan su ne iyakokin da Allah ya shimfiɗa.” Duk wanda ya ƙetare iyakokin Allah, to ya zalunci kansa. Wannan shi ne gargaɗi na biyu. Allah ne yake lura da aiwatar da wannan doka. Shin akwai wani mumini da zai ƙetare iyakokin da Allah ya kafa da gangan? Yin haka zai iya jawo halaka ga waɗanda abin ya shafa. “Duk wanda ya ƙetare iyakokin Allah, to ya zalunci kansa.” Yana fallasa kansa ga fushin Allah. Yana zalunci kansa ta hanyar zalunci matarsa, alhali su biyun an halicce su daga rai ɗaya. Don haka duk wata cutarwa da ta same ta, za ta koma kansa ma. Haka kuma, “ba ka sani ba; bayan haka, Allah na iya kawo wani sabon yanayi.” (Aya ta 1) Wannan magana ce mai ƙarfafa zuciya. Wa ya sani yadda umarnin Allah ga matar da aka saki na ta yi idda, tana zaune a gidan mijinta a wannan lokaci, zai kai ga cika nufinsa? Wannan umarni yana ba da ɗan bege, kuma yana kunna ƙaramin haske wanda zai iya kai ga sakamako mai kyau marar iyaka.

“ These are the bounds set by God. Whoever transgresses God’s bounds wrongs his own soul." (Verse 1) This is the second warning. It is God who watches the implementation of this rule. Would any believer deliberately contravene the bounds God sets in place? To do so would be to bring ruin to those involved. “ Whoever transgresses God’s bounds wrongs his own soul" He exposes himself to Gods anger. He wrongs himself by wronging his wife, when the two are created from a single soul. Thus any wrong that befalls her rebounds on him also. Besides, ‘'you never know; after that, God may bring about some new situation" (Verse 1) This is an inspiring statement. Who knows how Gods order to divorced woman to observe a waiting period during which she stays in her husband s home will work to fulfil His will? This order gives a little hope and kindles a faint light that may yet bring about an immeasurably good result.

Abubuwa na iya canzawa, kuma rikici na iya komawa sulhu da gamsuwa. Nufin Allah yana aiki koyaushe, yana canza abubuwa da kuma haifar da sababbin yanayi. Mika kai ga nufinSa da kiyaye umarnanSa shi ne mafi alheri. Kasancewa da sanin Allah (SWT) da kuma kasancewa a faɗake koyaushe don kada mu aikata abin zunubi yana tabbatar da yalwar alheri.

Things may change, and conflict may give way to reconciliation and contentment. Gods will is always active, changing things and creating new situations. To submit to His will and observe His orders is for the better. Being conscious of Him and always on our guard lest we do what is sinful ensures an abundance of goodness.

Mutane sukan yi tunani ne kawai game da halin yanzu da yanayin da suke ciki tare da dukkan al'amuran da wahalhalunsa. Ba sa dubawa zuwa gaba, suna zaman kurkuku a cikin lokacin yanzu, suna jin cewa zai ci gaba har abada. Suna ganin cewa abin da suke fuskanta yanzu shi ne rabonsu na dindindin. Irin wannan kurkukun na tunani na iya zama mai cutarwa sosai. Amma gaskiya ta bambanta, domin nufin Allah koyaushe yana canza abubuwa, yana kawo abin da mutane ba su taba tunanin zai yiwu ba. Yana buɗe ƙofar bege, yana kawo sauƙi bayan wahala. Allah yana farawa a kowane lokaci al'amura da ba a taba mafarkinsu ba.

People tend to think only of the present moment and the situation they are in with all its circumstances and difficulties. They may not look up to the future, remaining imprisoned within the present moment feeling that it will continue for ever. They feel that what they are going through now will be their permanent lot. This sort of psychological imprisonment can be terribly detrimental. Yet the truth is different, because God’s will always changes things and brings about what people have never thought possible. It opens up hope, bringing ease after hardship. God initiates at any moment situations that might never have been dreamt of.

Allah bai yi ba: ya kamata Allah ya ce, Allah na so mu fahimci wannan gaskiyar sarai domin mu ci gaba da duba sama da bege ga abin da Ya sanya a gabanmu. Dole ne mu kasance masu kyakkyawan fata koyaushe, muna tunanin abin da Zai iya ba mu da kofofin da Ya buɗe mana. Ya kamata mu tuna koyaushe cewa lokaci na gaba na iya kawo wani abu fiye da tunaninmu: "Ba ka sani ba; bayan haka, Allah na iya kawo wani sabon yanayi" (Ayar 1).

God wants this truth to be clearly understood by us so that we will continue to look up with hope to what He puts before us. We must always be optimistic, thinking of what He may grant us and what prospects He opens before us. We should always remember that the next moment can bring something beyond our wildest dreams: “You never know; after that, God may bring about some new situation” (Verse 1).

Sa'ad da suka cika lokacinsu da aka ƙayyade, ku riƙe su da kyau, ko ku sallame su da kyau. Ku kira shaidu biyu masu adalci daga cikinku, ku kuma ku ba da shaida domin Allah. Ana yi wa duk wanda ya yi imani da Allah da Ranar Ƙarshe gargaɗi da wannan. Duk wanda ya ji tsoron Allah, zai ba shi mafita, kuma zai azurta shi daga inda ba ya tsammani. Allah zai isa ga duk wanda ya dogara gare Shi. Allah yana cika nufinsa koyaushe. Allah ya ƙayyade kowane abu da ma'auni. (Ayoyi 2-3)

When they have completed their appointed term, either retain them in fair manner or part with them in fair manner. Call to witness two persons of known probity from among yourselves; and do yourselves bear witness before God. Thus is admonished everyone who believes in God and the Last Day. For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect. God will be sufficient for everyone who puts his trust in Him. God always attains His purpose. God has set a measure for everything. (Verses 2-3)

Waɗannan ayoyi guda biyu suna magana ne a kan mataki na gaba, suna bayyana hukuncinsa.

These two verses deal with the next stage, stating its rulings.

Kammala lokacin yana nufin ƙarshen idda. A lokacin da matar da aka saki take cikin iddarta, ko tsawon lokacin ya kai ga haka, mijinta na iya komawa ya aure ta, sannan ta sake zama matarsa. Wannan shi ne abin da ake nufi a cikin ayar da cewa 'ku riƙe su'. Haka kuma, yana iya barin iddar ta kai ga ƙarshenta, sannan matarsa da aka sake za ta rabu da shi, kuma ba zai iya halatta ta masa ba sai an sake yin sabon aure, kamar dai ya auri wata sabuwar mace.

Completing the term means the end of the waiting period. While the divorced woman is in her waiting period, whatever its length be, her husband may take her back in marriage and she regains her status as his wife. This is what is referred to in the verse as ‘retain them’. Likewise, he may allow the waiting period to reach its specified end when his divorced wife will part with him and she cannot be lawful to him again unless they go through a fresh marriage contract, just as if he had taken a new wife.

A cikin kowane hali, ana umurtar mijin da ke saki ya yi hali cikin adalci. An hana shi ya riƙe ta don ya cutar da ita. Namiji na iya mayar da matarsa da ya sake bayan kusan ƙarshen lokacin iddarta, sa'an nan ya sake ta karo na biyu da na uku don hana ta auren wani. Haka kuma yana iya riƙe ta don ya bar ta kamar a cikin dakatarwa, ta yadda zai ƙara matsa mata lamba har ta yi tayin sadaukar da haƙƙoƙinta don samun saki. Irin waɗannan hanyoyi biyu sun kasance al'adar da ake yi a lokacin da aka saukar da wannan surar. Suna ci gaba da faruwa idan mutane suka karkata daga tafarkin tsoron Allah, wanda shi ne mafi muhimmiyar tabbaci na aiwatar da dokokinSa game da al'amuran dangantakar iyali da rabuwa. Haka kuma an haramta wa miji ya cutar da matan da ya sake ta da kowane irin zagi da zance mara kyau. An kafa igiyar aure bisa adalci, kuma idan aka kawo ƙarshenta, dole ne a ƙare ta cikin adalci, don ma'auratan su ci gaba da kyakkyawar zumunci da juna.

In either situation, the divorcing husband is commanded to behave in fairness. He is prohibited from retaining her so as to harm her. A man may retain his divorced wife shortly before the end of her waiting period then divorce her a second and a third time to prevent her from marrying someone else. He may also retain her to leave her, as it were, in a state of suspense, and so put further pressure on her causing her to offer to forgo her rights in order to gain her divorce. Both situations were common practice at the time this surah was revealed. They continue to take place when people deviate from the path of fearing God, which is the most important guarantee of the implementation of His rules governing cases of family relations and break ups. Husbands are also forbidden to harm their divorcees by verbal abuse of any sort. The marriage bond is set in place on the basis of fairness and must end, when it is terminated, in a fair manner, so that the couple retain good feelings towards each other.

Suna iya, a ilimin su, su sake komawa rayuwa tare a nan gaba, kuma ba za su so su riƙe wani mummunan abin tunawa na cin zarafi da kalamai ba wanda zai iya kawo inuwa a kan sabuwar dangantakarsu. Bugu da ƙari, wannan irin kyawawan ɗabi'u ne Musulunci yake so duk mabiyansa su riƙe.

They may, for all they know, resume life together in the future, and they will not then want to have any painful memory of verbal abuse that may cast a shadow on their new relation. Besides, this is the sort of good manners that Islam wants all its followers to abide by.

A cikin kowane hali na rabuwar aure gaba ɗaya ko kuma mayar da aure, ana buƙatar shaidu biyu masu sanannen adalci, domin kada a bar wani shakka game da matsayin auren. Mutane na iya sanin cewa an yi saki, amma mayar da aure na iya kubucewa hankalinsu, wanda hakan na iya haifar da shakku da tsegumi. Musulunci yana son al'amuran aure su kasance a bayyane kuma a fili, a zahiri, a cikin zukatan mutane, da kuma cikin maganganunsu.

In either case of complete parting or reinstatement of the marriage, two witnesses of known probity are required, so that no doubt about the marriage status should remain. People may learn of the divorce, but the reinstatement of the marriage may escape their attention, which may lead to doubts and gossip. Islam wants all marital matters to remain clean and clear, in reality, in peoples feelings and in their conversations.

Bisa ga wasu malamai, amma ba ga wasu ba, mayar da aure da kuma kisan aure gaba ɗaya suna cika ba tare da shaidu ba, amma wasu suna sanya shaidu ya zama sharadi ga mayar da aure kawai.

According to some scholars, but not others, the reinstatement of the marriage, as well as the full divorce, are completed without witnesses, but some make it a condition for the reinstatement of the marriage only.

An kuma yarda cewa, duk da haka, ana buƙatar shaidu bayan ko a lokacin rabuwa gaba ɗaya ko kuma mayar da aure. An bayyana ra'ayoyi biyu.

It is agreed, however, that witnesses are needed after or at the time of complete parting or the reinstatement of the marriage. Both views are expressed.

Bayan an kafa hukuncin, sai sharhi da umarni suka biyo baya a jere: "Ku yi shaida a kan kanku ga Allah." (Aya ta 2) Wannan al'amari ne wanda Allah yake damuwa da shi, kuma ana kiran shaidu saboda Shi. Shi ne ya hukunta cewa ana bukatar shaidu, kuma Yana kallon yadda ake yin hakan, yana kuma ba da lada a kansa. Shaidun suna mu'amala da Shi kai tsaye, ba da ɗaya daga cikin ma'auratan da suke rabuwa ba, ko da jama'a gaba ɗaya ba. "Ana yi wa duk wanda ya yi imani da Allah da Ranar Lahira wannan wa'azi." (aya ta 2) Wadannan hukunce-hukunce an yi su ne ga mutanen da suke imani da Ranar Shari'a. Surar tana gaya musu cewa wannan gargadi yana shafarsu ne musamman. Idan da gaske suke yin imani da Allah da Ranar Lahira, za a yi musu wannan wa'azi. Wannan ita ce jarabawar imaninsu. Tana nuna ko da'awarsu ta zama muminai gaskiya ce ko a'a.

Having established the ruling, comments and directives follow in succession: “ Do yourselves bear witness before God." (Verse 2) The issue is one in which God is concerned, and the witnesses are called in for His sake. It is He who has ruled that witnesses are needed, and He watches how this is done and gives rewards for it. The witnesses are dealing with Him directly, not with either of the divorcing couple or with the general public. “Thus is admonished everyone who believes in God and the Last Day." (verse 2) These rulings are addressed to people who believe in the Day of Judgement. The surah tells them this admonition applies to them in particular. If they truly believe in God and the Last Day, they will be admonished. This is the test of their faith. It proves whether their claims to be believers are true or not.

"Duk wanda ya ji tsoron Allah, zai sa masa mafita," — no, the rule says never write "Allah"; use the Hausa word for God, Ubangiji. Ga translation: "Duk wanda ya ji tsoron Ubangiji, zai sa masa mafita, kuma zai azurta shi daga inda bai tsammata ba." (Ayoyi 2-3) Zai ba masu tsoron Ubangiji mafita daga duk wani matsi a wannan rayuwa ta yanzu da kuma rayuwa ta gaba. Haka kuma zai ba su abin rayuwarsu daga inda ba su sani ba, ba kuma su tsammata ba. Wannan magana ce ta gaba ɗaya da ke bayyana yanayi mai dorewa. Duk da haka, da yake an faɗe ta a nan cikin mahallin dokokin saki, hakan yana nuna cewa wannan gaskiya ce ta musamman idan mutane suka ci gaba da kasancewa masu tsoron Ubangiji wajen mu'amala da wannan al'amari na musamman. A lokacin ne babban abin da ke riƙe mutum daga ɓarna yake fitowa daga cikinsa, wato daga zuciyarsa da lamirinsa. Akwai sarari sosai na cin zarafin dukiya da na kwace abin da ba shi da haƙƙinsa. Tsoron Ubangiji da lamiri mai hankali kaɗai ne ke ba da kariya mai tasiri.

“For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect.” (Verses 2-3) He will grant God-fearing people a way out of any tight situation in this present life and in the life to come. He will also give them their provisions from where they neither know nor expect. This is a general statement describing a permanent situation. However, stating it here in the context of the rulings concerning divorce suggests that this is particularly true when people remain God fearing in dealing with this particular situation. This is when the most important means of control come from within oneself and from ones own conscience. There is much scope for misuse of resources and for the appropriation of what does not rightfully belong to oneself. Only fear of God and a sensitive conscience provide effective restraint.

“Allah” nahiyi; “God” kuma shi ne mai isa ga duk wanda ya dogara gare Shi” (Aya ta 3). Haka kuma, mugunta da makirci suna da fadi, kuma suna iya bi ta hanyoyi daban-daban a cikin wannan dangantaka. Lallai, kokarin guje wa makirci daga bangare daya na iya sa dayan ya koma ga nasa makircin. Wannan magana tana koyar da mutane cewa kada su yi irin wannan abu. Maimakon haka, su dogara ga God; wannan ya isa ga duk wanda ya dogara gare Shi. God koyaushe Yana cika abin da Yake so. Duk abin da Ya nufa ya riga ya faru. Saboda haka, dogara ga Shi shi ne dogara ga Mai iko, Mai karfi, wanda koyaushe yake kawo sakamakon da Yake nufi. Ya kamata a lura cewa wannan magana ta Alkur'ani gama-gari ce, kuma manufarta ita ce shigar da daidaitaccen ra'ayi a zukatan mutane game da nufin God da ikonSa. Sanya ta a nan tare da hukunce-hukuncen saki yana nuna cewa tana da muhimmanci sosai kuma tana da tasiri a cikin wannan al'amari na zamantakewa mai muhimmanci.

“ God will be sufficient for everyone who puts his trust in Him. God always attains His purpose” (Verse 3) Again, wicked scheming has wide scope and can take different routes in this relationship. Indeed, trying to avoid wicked scheming by one party may make the other resort to wicked scheming of their own. This statement impresses on people that they should not attempt anything of the sort. Rather, they should place their trust in God; this is sufficient for anyone. God always accomplishes what He wants. Whatever He has willed has already taken place. Therefore, to rely on Him is to rely on the One who is able, powerful and always brings about the results He seeks. It should be noted that this Qur’anic statement is general and aims to instil into people the right concept with regard to Gods will and power. Including it here with the rulings on divorce suggests that it has important significance and effect in this very crucial social matter.

"God has set a measure for everything." (Verse 3) Kowane abu yana da ƙayyadadden matsayi, wanda aka tsara shi a wurinsa, lokacinsa da yanayin da aka tsara masa. Saboda haka, abu shi ne sakamakon sanadinsa na musamman, kuma yana haifar da sakamakonsa. Babu wani abu da yake faruwa ta hanyar tsautsayi maras ma'ana, ko a cikin mutum da rayuwarsa ko a cikin duniya baki ɗaya. Wannan muhimmin al'amari ne cikin tsarin koyarwar Musulunci.7 Duk da haka, ambatonsa a nan yana da alaƙa da hukuncin da Allah ya bayar game da saki, lokacinsa, tsawon lokacin iddar da kuma shaidu.

“ God has set a measure for everything.” (Verse 3) Everything is given its due measure, accomplished at the place, time and with the circumstances set for it. Hence, it is the result of its particular causes and produces its own results. Nothing is the result of blind coincidence, either within man and his life or in the universe at large. This is an important aspect of the Islamic concept.7 Yet mentioning it here relates it to the rulings God has given concerning divorce, its timing, waiting period and witnesses.

Duk waɗannan hukunce-hukuncen saboda haka suna samun ƙarin wani yanayi na kasancewa wani ɓangare na dokar Allah baki ɗaya — wato God — kuma suna ba mu jin cewa mummunan kallon da Musulunci ke yi wa saki wani ɓangare ne na tsananin tsarin da God ya kafa wa duniya.

All these rulings are thus given an extra aspect of being part of Gods overall law and give us the feeling that the serious view Islam takes of divorce is part of the seriousness of the system God has established for the universe.

Game da matanku daga cikin mata waɗanda suka wuce shekarun al'ada, da kuma waɗanda ba su da al'ada, idan kuna da shakka, to iddarsu ita ce watanni uku. Game da mata masu ciki kuma, iddarsu za ta ƙare ne idan sun haifi cikinsu.

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. As for those who are with child, their waiting term shall end when they deliver their burden.

Ga duk wanda yake tsoron Allah, Allah zai sanya masa sauƙi. Wannan ita ce umarnin Allah wanda Ya saukar muku. Allah zai yafe munanan ayyukan duk wanda yake tsoron Allah, kuma zai ba shi lada mai yawa.

For everyone who is God fearing, God makes things easy. Such is God's commandment which He has revealed to you. God will pardon the bad deeds of everyone who is God fearing and will grant him a rich reward. (Verses 4-5)

Waɗannan ayoyin suna ƙayyade tsawon lokacin iddar mata waɗanda ba su da al'adar wata-wata da kuma mata masu ciki. Ya haɗa da matan da suka wuce shekarun al'ada da waɗanda har yanzu ba su fara al'ada ba, ko dai saboda ba su balaga ba ko kuma saboda matsala a jikinsu. Tsawon iddar mata gabaɗaya an ƙayyade a aya ta 228, Suratul Baqara, a matsayin al'ada uku ko lokuta uku na tsarki daga jinin al'ada. Saboda haka, ya rage tambaya game da tsawon lokacin da mace wadda ba ta da al'adar wata-wata za ta yi jira. Wannan aya ta kawar da duk shakku, inda ta ƙayyade iddar irin waɗannan mata a watanni uku. Mata masu ciki kuwa suna jira har sai sun haihu, ko iddar ta gajarta ko ta tsawaita. Da zarar mace ta haihu, tabbas ba ta da ciki. Don haka, babu buƙatar ta yi wani tsawon jira. Idan irin wannan mace ta rabu da mijinta, rabuwar ta cika da zarar ta haihu. Tsarin sakinta ya kammala, kuma ba za a iya mayar da auren ba sai da sabuwar yarjejeniyar aure. Allah ya sanya ma'auni ga kowane abu, kuma kowane hukuncinsa yana da hikima mai zurfi.

These verses specify the length of the waiting period for women who do not have a monthly cycle and for pregnant women. It includes women who are past the menopause and those who do not as yet have a menstrual cycle because they have not attained puberty or because of a malfunction in their system. The length of the waiting period for women generally is determined in verse 228, Surah 2, as three menstrual periods or three periods of cleanliness from menses. Hence, there remained the question of how long a woman who does not have a monthly cycle should wait. This verse removes all doubt, setting the waiting period for such women at three months. Pregnant women wait until they have delivered their child, regardless of whether this provides a short or a long waiting period. Once a woman has given birth, it is absolutely certain that she is not pregnant. Hence, there is no need for her to have any extended waiting period. If such a woman is divorced, her divorce is complete once she has given birth. The process of her divorce is completed and the marriage cannot be reinstated without a fresh marriage contract. God has set a measure for everything, and every ruling of His has its wise purpose.

Wannan hukunci yana biye da kalamai masu ƙarfafa zuciya: "Ga duk wanda yake tsoron Allah, Allah zai sa al'amarinsa ya zama mai sauƙi." (Aya ta 4) Sauƙi ita ce babbar ni'ima da kowa yake fatan samu. Idan Allah ya yi wa bayinsa wannan babbar falala, ya sa al'amuransu su zama masu sauƙi, ta yadda ba za su haɗu da wahala ko ƙunci ba, za su yi al'amura cikin nutsuwa, su cim ma abin da suke so cikin sauƙi ta hanyar ƙoƙarinsu, kuma za su karɓi sakamakon da farin ciki. Don haka za su rayu cikin sauƙi da jin daɗi har lokacin da za su haɗu da Ubangijinsu. Shin a nan muna ganin jaraba ga mutane su yi saki cikin sauƙi, sakamakon hakan kuma rayuwarsu gaba ɗaya ta zama mai sauƙi?

This ruling is followed by inspiring comments: “For everyone who is God fearing, God makes things easy." (Verse 4) Ease is the ultimate blessing that anyone hopes for. When God bestows this great favour on His servants, making things easy for them so that they encounter neither difficulty nor hardship, they will approach matters gendy, achieve what they desire easily through their endeavours and happily accept the outcome. Thus they live in ease and comfort until they are due to meet their Lord. Do we see here a temptation for people to approach divorce with ease and in return their life will generally become easy?

"Wannan ita ce umarnin Allah da Ya saukar maka." (Aya ta 5) Note: Per your rules, "God" should not be rendered as "Allah". Correcting that, the translation is: "Wannan ita ce umarnin Ubangiji da Ya saukar maka." (Aya ta 5)

“Such is God's commandment which He has revealed to you." (Verse 5)

Wannan wata hanya ce daban, da ke faɗakar da mu ga tushen umarnin.

This is a totally different touch, alerting us to the source of the order.

Yana bai wa waɗanda suka yi imani da Shi ta wurin Allah. Biyayya ga umarnin tana mai da imani da dangantaka da Allah ta zama gaskiya a aikace. Sa'an nan kuma ana ƙara jaddada wajibcin ci gaba da kasancewa mai tsoron Allah koyaushe, musamman dangane da abin da mutane za su iya aikatawa a lokutan saki.

It is given by God to those who believe in Him. To obey the order is to make the belief and the bond with God a practical reality. Then we have further emphasis on the need to remain always God-fearing, particularly in connection with what people may do in cases of divorce:

"Allah" must not appear, so I use "Ubangiji" (God). Allah ya gafarta mugayen ayyukan duk wanda yake tsoron Ubangiji, kuma zai ba shi lada mai yawa" (Aya ta 5). Lada ta farko ita ce ya sauwake mana al'amura, ta biyu kuma ita ce ya gafarta mana zunubanmu, ya kuma ƙara ladan ayyukan alheri. Wannan kyauta ce mai girma da ban sha'awa, duk da cewa an bayyana ta cikin magana ta gaba ɗaya da alkawari wanda ya shafi kowa. Duk da haka, tana ba da wani salo na musamman ga batun saki, kuma tana tunatar da mu girman falalar Ubangiji. To, me zai sa wani ya sa abubuwa su yi wahala da rikitarwa, alhali Ubangiji ya yi alkawarin lada mai girma saboda sauƙaƙe abubuwa?

“God will pardon the bad deeds of everyone who is God-fearing and will grant him a rich reward" (Verse 5) The first reward is to make things easy for us, and the second is to forgive us our sins and to increase our reward for good deeds. It is a very generous and exciting offer, yet it is made in the form of a general statement and a promise that applies to all. However, it imparts a particular colour to the question of divorce and gives us a reminder of Gods great bounty. Why would anyone, then, make things hard and complicated when God promises such a great reward for making things easy?

Ka bar su su zauna inda kuke zaune, gwargwadon ƙarfinku, kada ku cuce su don ku sa rayuwarsu ta zama azaba. In suna da ciki, ku ciyar da su har su haihu. Idan kuma sun shayar da ɗiyanku, ku biya su ladansu. Ku yi shawara tsakaninku cikin adalci. In kuma kun sami matsala, to, wata mace ta shayar da yaron. Wanda yake da wadata ya ciyar gwargwadon wadatarsa; wanda kuma arzikinsa ya takura, ya ciyar gwargwadon abin da Allah ya ba shi. {Allah ba ya ɗora wa rai fiye da abin da Ya ba shi.} Bayan wahala, Allah zai ba da sauƙi.

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. 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. 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. After hardship, God will grant ease. (Verses 6-7)

Waɗannan ayoyin sun bayyana hukunce-hukunce na ƙarshe game da batun matar da aka sake, wacce za ta ci gaba da zama a gidanta, wato gidan da ta raba da mijinta, da kuma ciyar da ita a lokacin idda, komai tsawonsa. An umurci mazaje su samar musu da masauki gwargwadon abin da za su iya. Ba za su ba su gida mara kyau fiye da nasu ko fiye da abin da suke iya bayarwa ba. Kuma kada su yi niyyar cutar da su ta hanyar ba su gida maras kyau ko ta hanyar cin zarafinsu. An ambaci mata masu juna biyu musamman dangane da ciyarwa, wadda ake bin kowace matar da aka sake ta da ita a matsayin haƙƙi, saboda tsawon iddarta na iya sa wasu mutane su yi tunanin cewa ciyarwa wajibi ce a wani ɓangare kawai na iddar, ko kuma cewa za ta wuce iddar idan ta yi gajeru ƙwarai. Saboda haka, ana buƙatar bayani, wanda ya wajabta biyan ciyarwar har zuwa ƙarshen iddar.

These verses state the final provisions concerning the issue of a divorcee staying in her home, which is the home she has shared with her husband, and her maintenance during the waiting period, whatever its length be. Husbands are commanded to provide them with a dwelling of the standard they can afford. They cannot give them an inferior home to their own or to what they can afford. They must not intentionally try to harass them by giving them a sub-standard dwelling place or by ill- treating them. Pregnant women are given special mention with regard to maintenance - which is due by right to every divorced woman - because the extra length of her waiting period may lead some people to think that maintenance is due for only a part of the waiting period, or that it may go further than the waiting period should it be very short. Hence, clarification is needed, requiring the maintenance to be paid until the end of the waiting period.

Ana kuma tattaunawa dalla-dalla game da shayar da jariri. Ba a sanya wa uwa wajibcin shayarwa ba tare da wani sakamako ba. Muddin ta ci gaba da shayar da jaririn, wanda na iyayen biyu ne, tana da 'yancin karɓar wani albashi domin ya taimaka mata wajen biyan bukatun rayuwa da kuma tabbatar da cewa madarar nononta ta ci gaba da gudana domin amfanin jaririn. Muna ganin yadda Shari'ar Musulunci ta kula da kowane ɓangare na bukatun uwa. A lokaci guda kuma, an umurci iyayen biyu da su yi shawara da juna cikin adalci game da ɗansu, don tabbatar da abin da ya fi alheri gare shi. Yaro amana ce da aka ba su duka biyu. Gazawarsu wajen kiyaye dangantakarsu cikin lafiya da kyau bai kamata ta sa a mayar da illar hakan kan yaronsu ba.

Breast-feeding of the child is also discussed in detail. It is not made a duty of the mother that gives her no return. As long as she continues to breast-feed the child, which belongs to them both, she is entitled to receive some wages to help her with life’s necessities and to ensure that her milk continues to flow for the benefit of the child. We see how Islamic law takes care of every aspect of the mothers needs. At the same time, both parents are commanded to consult with each other in a fair manner concerning their child, ensuring what is best for it. The child is a trust given to both of them. Their failure to maintain their relation as sound and healthy should not be made to rebound on their child.

Irin wannan sauƙin hanya ne da Allah ya kira su duka biyun su bi.

Such is the easy approach that God calls on them both to pursue.

Idan wasu daga cikinku suka nuna taurin kai, suka ƙi amincewa ko ba su iya yarjejeniya a kan shayar da yaron da kuma diyyar da za a biya saboda hakan ba, to ana tabbatar da haƙƙin yaron: "Idan wasu daga cikinku suka sa abubuwa su yi wahala, to bari wata mace ta shayar da yaron."19 (Aya ta 6) Uwa kada ta ƙi yarda da irin wannan shiri ta hanyar da za ta jefa haƙƙin yaron na shayarwa cikin haɗari.

Should they take a hardened attitude and be unwilling or unable to agree on the child’s breast-feeding and the compensation due for it, the child’s rights are guaranteed: “ If some of you make things difficult, let another woman suckle the child.19 (Verse 6) The mother must not object to such an arrangement in a way that jeopardizes the child’s right to breast-feeding.

Ana yin wannan shiri ne kawai saboda ita da mahaifin yaron suna nuna tsauri kuma ba sa iya yarda kan tsare-tsare masu dacewa.

This arrangement is resorted to only because she and the child’s father take a hard attitude and cannot agree on suitable arrangements.

Ƙarin bayani game da matakin kulawa ya zo bayan haka, wanda ya kamata ya tabbatar da sauƙi, adalci da haɗin kai. Mutum dole ne ya zama mai adalci, kuma mace kada ta zama mai tsauri: "Wanda yake da wadata ya ciyar daga abin da yake da shi; kuma wanda arzikinsa ya takaita, ya ciyar daga abin da Allah ya ba shi." (Aya ta 7) Mutumin da Allah ya ba wa arziki mai yawa ya kamata ya zama mai karimci a cikin abin da yake bai wa matarsa da aka sake, game da wurin zama, ciyarwa da diyyar shayar da yaron da suka haifa tare. Wanda arzikinsa ya takaita ba a zarge shi ba don ya bayar bisa ga abin da yake da shi. Allah ba ya wajabta wa kowa ya ciyar fiye da abin da yake da shi. Shi ne yake ba mu abin da muke da shi. Babu wanda zai iya samun wani abu face abin da Allah ya ba shi, domin babu wata hanya daban da mutane za su karɓi wani abu daga gare ta. Shi ne kaɗai dukiya wadda dukkan halittu suka dogara da ita: "Allah ba ya ɗora wa kowane rai fiye da abin da ya ba shi." (Aya ta 7)

Further details are then given concerning the level of maintenance, which should ensure ease, fairness and cooperation. The man must be fair and the woman must not be unreasonable: “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.” (Verse 7) The person to whom God has given in plenty should be generous in what he gives to his divorced wife in respect of her housing, maintenance and compensation for breast-feeding their child. The one who has limited provisions is not to be blamed for giving according to his means. God does not require anyone to spend above their means. It is He who gives us what we have. No one can have anything other than what God has given him, because there is no other source from which people may take anything. His is the only treasure on which all creatures depend: “God does not burden anyone with more than He has given them” (Verse 7)

Sannan sai wata taɓawa mai laushi wadda babu shakka za ta faranta wa bangarorin biyu rai kuma ta buɗe tagar fata a gare su: "Bayan wahala, Allah zai ba da sauƙi." (Aya ta 7) Note: "God" should be written as the Hausa word for God, not "Allah", per the rules. Corrected: Sannan sai wata taɓawa mai laushi wadda babu shakka za ta faranta wa bangarorin biyu rai kuma ta buɗe tagar fata a gare su: "Bayan wahala, Ubangiji zai ba da sauƙi." (Aya ta 7)

Then follows a gentle touch that is bound to please and open a window of hope for both parties: “After hardship, God will grant ease.” (Verse 7)

Ta wurin Allah kaɗai ne wahala ke biyo bayan sauƙi, kuma ana ba da arziƙi mai yawa bayan an takaita hanyoyin samun rayuwa. Saboda haka ya dace ɓangarorin biyu su dogara ga Shi kaɗai, suna lura da Shi a cikin mu'amalarsu da juna, suna kuma kiyaye halin tsoron Shi a cikin dukkan al'amuransu. Gare Shi suke dubawa da fatan alheri, kuma Shi ne yake ba da ta'aziyya da sauƙi bayan wahala da kunci.

It is through God alone that hardship is followed by ease and generous provisions are given after means have been restricted. It behoves both parties then to pin their hopes on Him alone, watching Him in their dealings with each other and maintaining an attitude based on fearing Him in all their affairs. It is to Him that they look up with hope, and it is He who provides comfort and ease after difficulty and hardship.

A yanzu, surar ta kammala tattaunawa kan dukkan hukunce-hukuncen saki da tasirinsa ga iyali. Ta yi magana kan dukkan sakamakonsa, tana kuma samar da tanadi bayyananne ga kowane ɗaya daga cikinsu. Don haka rabuwar gidan iyali ba ta barin kufai ko ƙura da ke zama a zukata da rayuka. Babu wata matsala da ba a warware ba. Iyalin da aka raba ba a barin sa cikin rikici da ke ci gaba da dagula shi.

By this point, the surah has completed its discussion of all rulings concerning divorce and its effect on the family. It has dealt with all consequences, providing a clear provision for each. The split in the family home thus leaves neither ruins nor dust that settles over hearts and souls. No problem is left unsolved. The split family is not left in lingering turmoil.

Don haka surar tana magana ne kan dukkan tunani da tsoro da zasu iya faruwa. Ana tabbatar wa miji cewa ba zai shiga talauci ko asarar dukiya ba idan ya samar wa matarsa da aka sake masa kyakkyawan gida da kulawa da ta dace, ko ya bayar da diyya mai karimci saboda shayar da dansa nono. Haka kuma ana cire irin wannan tsoro daga zuciyar mace, ta yadda ba za ta damu da rayuwar talauci ba. Hakanan, bai kamata ta yi tunanin samun rabon da bai dace ba daga kudin tsohon mijinta ba. Dukansu ana tabbatar musu cewa bin tsoron Allah zai kai su ga sauki bayan wahala, jin dadi bayan kunci, da arziki da zai zo ta inda ba su zata ba.

Thus the surah deals with all thoughts and fears that may occur. The husband is assured that he will not suffer poverty or loss of fortune if he provides his divorcee with a good home and proper maintenance, or gives generous compensation for the breast-feeding of his child. The same fears are removed from the womans mind so that she is not worried about a life of poverty. Likewise, she must not entertain thoughts of receiving an unfair share of her ex-husband s money. Both are assured that a God-fearing approach will see them in ease after hardship, comfort after difficulty and provisions that come from where they do not expect.

Abin da ya fi haka shi ne cewa Allah zai ba irin waɗannan mutane masu tsoron Allah lada mai yawa a rayuwa ta gaba. Alkawari ne da zai sa a shafe zunubansu, a kuma ninka ladansu.

What is more is that God will grant such God-fearing people ample reward in the life to come. It is a promise that will see their sins wiped out and their reward multiplied.

Surar kuma tana magana ne a kan sakamakon rikicin da ya kai ga saki. Ana iya samun ragowar fushi, bacin rai da ƙiyayya a zukata. Duk waɗannan ana share su da tausasawa da kwantar da hankali, a maye gurbinsu da fata ga rahamar Allah. A nan surar tana taɓa jiyayyun adalci da tausayi, tana dogara ga darajar tsoron Allah da take dasawa a zukatan mutane da kuma sha'awar neman yardarSa.

The surah also deals with the after-effects of the dispute that has led to the divorce. There may be lingering feelings of resentment, anger and bitterness. All these are cleared with a gentle, comforting touch and replaced with hope in Gods mercy. The surah here taps feelings of fairness and compassion, relying on the God-fearing value it implants in peoples hearts and the desire to win His pleasure.

Wannan hanya ta cikakken tsari da abubuwan ƙarfafawa masu jan hankali, tare da tabbatattun alkawura da ake maimaitawa, su ne kaɗai garantin aiwatar da waɗannan tanadin shari'a da Musulunci ya kafa. Iko kaɗai shi ne wanda wata zuciya mai ji da kuma zuciya mai tsoron Allah ke haifarwa.

This holistic approach and its inspiring touches, together with confirmed and repeated assurances, provide the only guarantees to implement these legal provisions Islam puts in place. The only control is that brought about by a sensitive conscience and a God-fearing heart.

Kowane ɗaya daga cikin ma'auratan da ke saki na iya jawo wa ɗayan wahala da matsaloli marasa iyaka idan babu abin da zai takaita yankin motsinsu face iyakokin doka. Wasu daga cikin umarnin Alƙur'ani da ke cikin wannan sura suna da sassauci har su rufe dukkan fannonin wannan batu gaba ɗaya. Misali, umarnin: "Kada ku cutar da su." (Aya ta 6) Wannan yana haramta dukkan nau'ikan cutarwa, wanda ba wata doka, komai faɗin iyakarta, da za ta iya ƙunsar su. Aiwatar da shi yana dogara ne ga lamiri, wanda hanyar da sura ta bi da kuma ma'anar tsoron Allah mai ƙarfi da take shigarwa cikin ɓangarorin biyu ke tasiri sosai. Suna fahimtar cewa Allah na sane ko da tunanin zukatansu na ciki. Iliminsa ya ƙunshi komai. Haka kuma, za su yi fatan karɓar ladan da Ya ke bai wa bayinsa masu tsoron Allah a wannan duniya da kuma a lahira, musamman dangane da arziki da rayuwa. Wannan saƙo ana maimaita shi ta hanyoyi daban-daban a cikin sura saboda yana da tasiri mai girma wajen sauƙaƙa wahalar da saki ke haifarwa da kuma sanya halayen ɓangarorin biyu su yi laushi.

Each of the divorcing couple can cause the other no end of heartache and problems if they have nothing to limit their area of manoeuvre other than the limits of the law. Some of the Quranic commandments given in the surah are so flexible as to address all aspects of this whole area. Take, for example, the order: “Do not harass them." (Verse 6) This prohibits all aspects of harassment which no legal provision, however wide in scope, can incorporate. Its implementation is attached to conscience which is profoundly influenced by the approach the surah takes and to the enhanced God-fearing sense it instils in both parties. They realize that God is aware even of their innermost thoughts. His knowledge encompasses all. Besides, they will hope to receive the compensation He grants to His God-fearing servants in both this life and in the life to come, particularly in relation to provisions and livelihood. This message is repeated in different ways in the surah because it has a telling effect in easing the hardship that divorce generates and softens the attitudes of both parties.

Lokacin da suka riƙe duk waɗannan hukunce-hukunce da umarni a zuciya, ma'auratan da ke rabuwa da juna suna riƙe, a lokacin rabuwa, wasu iri na tsohon soyayyarsu da kyakkyawar zumunci, wanda zai iya sake tsirowa ya zama sabbin harbe. Cikin dukan waɗannan hukunce-hukunce da tanadi, muna ganin babban ma'aunin ɗabi'a da Musulunci yake so ya shigar da shi cikin rayuwar al'ummar Musulmi.

When they bear all these rulings and directives in mind, a divorcing couple retain on parting some seeds of their old mutual affection and cordial feeling which may yet send up new shoots. In all these rulings and provisions we see the high moral standard that Islam wants to impart to the life of the Muslim community.

Lokacin da surar ta kammala duk wannan, sai ta bada darasi na ƙarshe dangane da makomar al'ummomin da suka saɓa wa umarnin Allah kuma suka yi wa manzanninsa rashin biyayya. Ba su saurari gargaɗi ba, kuma ba su amsa kiraye-kirayen da annabawansu suka yi musu ba.

When the surah has completed all this, it provides the ultimate lesson referring to the fates of those communities that defied God’s commandments and disobeyed His messengers. They neither listened to admonition, nor responded to calls given them by their prophets.

Don haka darussan da ake samu daga makomarsu suna gabanmu, suna tunatar da kowa irin mummunar makoma da ke jiran wadanda ba sa tsoron Allah kuma suna sabawa umarninsa. Haka kuma yana tunatar da mutane alherin da Allah ke yi wa muminai, wadanda ake yi wa shari'ar.

The lessons derived from their fates are thus placed before us, reminding all of the miserable fate that awaits those who do not fear God and who disobey Him. It also reminds people of the grace God bestows on believers, to whom the legislation is addressed:

Yawancin al'ummomi da suka yi girman kai, suka saɓa wa umarnin Ubangijinsu da manzanninsa, mun hisabta su da tsanani, mun kuma azabtar da su azaba mai tsanani. Don haka suka ɗanɗana sakamakon ayyukansu, kuma ƙarshen ayyukansu ya zama halaka. Allah ya shirya musu azaba mai tsanani. Don haka, ku masu hankali, ku masu imani, ku ji tsoron Allah. Allah ya saukar muku da tunatarwa daga sama. [Ya aiko muku] wani Manzo mai karanta muku ayoyin Allah masu bayyana gaskiya, domin ya fitar da waɗanda suka yi imani suka aikata aiki nagari daga duhun wahala zuwa haske. Allah zai shigar da duk wanda ya yi imani da Shi ya aikata aiki nagari cikin gonaki da koguna ke gudana a ƙarƙashinsu, inda za su zauna har abada. Allah zai ba su arziƙi mafi kyau. (Ayoyi 8-11)

Many a community that insolently defied the commandment of their Lord and His messengers We have brought to account in a severe manner and inflicted on them terrible suffering. Thus they tasted the outcome of their own conduct. Yet the end of their conduct was ruin. God has prepared a severe punishment for them. So, you who are endowed with insight, you who have faith, fear God. God has bestowed on you a reminder from on high. [He has sent you] a Messenger who recites to you God's revelations that make things clear, so that He may lead those who believe and do righteous deeds out of the depths of darkness into the light. God will admit everyone who believes in Him and does righteous deeds into gardens through which running waters flow, where they will abide for ever. God will have granted them a most excellent provision. (Verses 8-11)

I'm ready to translate this. Please paste the English text you'd like rendered into Hausa, and I'll translate it faithfully, keeping ﷺ and (SWT) as specified.

This is a long warning incorporating detailed scenes and images.

Hakika wannan wata tunatarwa ce mai zurfi game da alherin Allah, wanda aka wakilta ta hanyar imani da hasken da Yake baiwa ta hanyarsa. Haka kuma an sake tunatar da lada Nasa a Lahira, wanda shi ne mafi kyau kuma mafi karimci na dukkan arziki.

It is also a profound reminder of Gods grace, represented by faith and the light He grants through it. A further reminder is given of His reward in the life to come, which is the best and most generous of all provisions.

Da farko, azaba da Allah ke aukar wa waɗanda suka saɓa umarninSa kuma suka ƙi amsa manzanninSa doka ce da Ya kafa: "Al'umma da yawa da suka yi girman kai, suka saɓa umarnin Ubangijinsu da na manzanninSa, Mun hisabta su da tsanani, Mun kuma aukar musu da azaba mai tsanani." (Aya ta 8) Ayar ta ambaci ƙarin bayani game da yadda aka hisabta su, tana nuna tsananin hakan da azaba mai tsanani da aka aukar musu. Sai kuma sakamakon ƙarshe na ayyukansu: "Don haka suka ɗanɗani sakamakon halayensu. Ƙarshen halayensu kuwa hallaka ce." (Aya ta 9) An jinkirta bayanin irin wannan sakamako zuwa aya ta gaba: "Allah ya shirya musu azaba mai tsanani." (Aya ta 10)

To start with, the punishment God metes out to those who defy His orders and do not respond to His messengers is a law He has set in operation: “Many a community that insolently defied the commandment of their Lord and His messengers We have brought to account in a severe manner and inflicted on them terrible suffering." (Verse 8) The verse mentions more details about the way in which they were brought to account, highlighting its severity and the terrible suffering inflicted on them. This is followed by the final outcome of their actions: “Thus they tasted the outcome of their own conduct. Yet the end of their conduct was ruin.” (Verse 9) The image given of this outcome is delayed to the next verse: “God has prepared a severe punishment for them.” (Verse 10)

Duk wannan yana aiki ne wajen tsawaita labarin da kuma bayyana matakansa da matakansa. Wannan na ɗaya daga cikin hanyoyin da Alƙur'ani ke amfani da su wajen ƙara ƙarfin saƙon da yake son isarwa.

All this serves to make the scene longer and provide details of its steps and stages. This is one of the ways the Qur’an employs to enhance the effects of the message it wants to give.

Dole mu yi tunani kadan game da wannan gargadi. Mun gane cewa Allah ya hukunta al'ummomi daban-daban, kowacce a lokacinta, duk lokacin da suka saba umarninSa suka kuma ki biyayya ga manzanninSa. Mun lura cewa wannan gargadi an ba shi ne a nan yayin da ake bayyana hukunce-hukuncen saki.

We need to reflect a little on this warning. We realize that God brought different communities to account, one at a time, whenever they defied His commandments and disobeyed His messengers. We note that this warning is given here in the context of outlining the rulings on divorce.

Ta haka, an kafa hanya tsakanin saki da wannan shari'ar ta Allah. Wannan yana nuna cewa lamarin saki ba al'amari ne na ma'aurata da iyalansu kawai ba; al'amari ne da ya shafi dukkan al'ummar Musulmi, wadda ke da alhakin aiwatar da shari'ar Allah. Saba wa Allah a wannan batu, ko kuma a wasu fannoni na shari'ar Allah, ko kuma a ce tsarin rayuwa da Allah ya shar'anta, tawaye ne da ke cancantar hukunci, ba ga mutanen da suka aikata wannan sabawa kawai ba, har ma ga al'ummar ko ƙasar da wannan tawaye ya faru a cikinta. Irin wannan tawaye yana nufin kafa tsarin rayuwa wanda ya sha bamban da abin da Allah ya shar'anta. Addinin Musulunci an saukar da shi daga sama ne domin a bi shi a aiwatar da shi ta hanyar da za ta tsara rayuwa baki ɗaya. Saboda haka, ƙin bin sa, koda a fannin al'amuran kashin kai na mutum, yana fallasa mai tawayen ga abin da al'ummomin da suka gabata suka sha na azabar Allah.

Thus, a link between divorce and this divine law is established. This suggests that the divorce issue is not merely one of couples and families; it is an issue for the entire Muslim community, which is responsible for implementing Gods law. To disobey God in this question, or indeed in other aspects of the divine law, or rather the code of living God has given, is an act of defiance which merits punishment, not only for the individuals who commit such disobedience, but also for the community or the country where such defiance takes place. Such defiance means setting up a life system that differs from what God has legislated. The religion of Islam has been bestowed from on high so that it will be obeyed and implemented in a way that regulates life as a whole. Therefore, defying it, even in the area of an individuals personal affairs, exposes the defiant to what earlier communities suffered of God’s punishment.

Waɗancan al'ummomi sun ɗanɗana sakamakon ayyukansu, kuma ƙarshen da ayyukansu suka kai su shi ne halaka mai tsanani, wadda suka sha a wannan duniya, kafin hisabi na ƙarshe a Ranar Alƙiyama. Garuruwa, al'ummai da ƙasashe sun ɗanɗana irin wannan sakamako sa'ad da suka tsallake umarnin Allah, suka ƙi karɓar tsarin rayuwa da Ya saukar musu. A yau, muna gani, kamar yadda magabatanmu suka gani, irin wannan sakamako yana faruwa a cikin siffar lalacewa, rashin kunya, talauci, fari, zalunci da rayuwar tsoro wadda babu zaman lafiya da tsaro a cikinta. Muna gani da idanunmu gaskiyar wannan gargaɗi.

Those communities tasted the results of their own conduct, and the end to which their actions led was utter ruin, which they suffered in this life, before the final reckoning on the Day of Judgement. Cities, peoples and nations tasted such outcomes when they defied God and refused to adopt the code of living He revealed to them. Today, we witness, as did our predecessors, such an outcome being suffered in the form of corruption, loose morality, poverty, drought, injustice and a life of fear that is devoid of peace and security. We see with our own eyes the truth of this warning.

Bugu da wannan, akwai azaba mai tsanani da ke jiran waɗanda suka saɓa wa umarnin Allah kuma suka watsar da tafarkin rayuwa da Ya shimfiɗa. Shi, Mafi gaskiya a cikin kowa, ya ce: "Allah ya shirya musu azaba mai tsanani" (Aya ta 10).

On top of this, there will be grievous suffering that awaits those who defy Gods orders and discard the way of life He has laid down. He, the most truthful of all, says: “God has prepared a severe punishment for them” (Verse 10)

A cikin Juzu'i na Goma Sha Shida, mun yi bayani a cikin tattaunawarmu game da Surah 61, As-Saff, cewa Musulunci yana nufin ya kafa al'ummar Musulmi wacce ta bambanta da tsarinta na musamman. Don haka tsari ne na gama-gari wanda ke tafiyar da dukkan al'amuran rayuwar al'ummarsa. Saboda haka, al'umma baki ɗaya ita ce ke da alhakin aiwatar da shi da tilasta dokokinsa. Idan al'umma ta watsar da dokoki da hukunce-hukuncen da Musulunci ya kafa, to ta fallasa kanta ga irin makomar da aka yi mata gargaɗi a nan, kamar yadda ta faru ga al'ummomin da suka yi tawaye a baya.

In Volume XVI, we explained in our discussion of Surah 61, the Ranks, that Islam aims to create a Muslim community distinguished by its special system. It is, therefore, a collective system that conducts all the life affairs of its community. Hence, the community as a whole is responsible for putting it into practice and enforcing its laws. When the community discards the laws and rulings Islam puts in place, it leaves itself exposed to a fate which it is warned about here, just like it befell earlier defiant communities.

Surar ta biyo bayan gargaɗi mai tsawo da kwatancinsa masu dalla-dalla da magana ga masu bangaskiya masu hankali. Ana kiran su su kasance masu tsoron Allah: "Saboda haka, ku masu hankali, ku waɗanda kuka yi imani, ku ji tsoron Allah. Allah ya saukar muku da wata tunatarwa daga sama." (Aya ta 10) Surar tana rayar da wannan tunatarwa ta hanyar jiyar da ita a cikin Annabi (ﷺ). Don haka, Manzon Allah da kansa shi ne tunatarwar: "Manzo wanda yake karanta muku ayoyin Allah bayyanannu" (Aya ta 11)

The surah follows the long warning and its detailed images with an address to believers endowed with insight. They are called upon to remain God-fearing: “So, you who are endowed with insight, you who have faith, fear God. God has bestowed on you a reminder from on high.” (Verse 10) The surah gives life to this reminder embodying it in the Prophet (peace be upon him). Thus, Gods Messenger in person is the reminder: “A Messenger who recites to you God's revelations that make things clear” (Verse 11)

Wannan misali ne mai ban mamaki na salon Alkur'ani wanda ke ba mu hoto mai zurfi da gaskiya, kuma yana isar da ma'anoni fiye da ɗaya. Da farko, yana nuna cewa wannan tunatarwa, wadda Allah ya saukar musu, an isar da ita gare su ta hannun Manzon Allah ﷺ. Kamar dai an ba su tunatarwar kai tsaye ne. Babu wani abu daga cikinta da Manzon Allah ﷺ ya ɓoye ko ya tace. Haka kuma yana nufin cewa Manzon Allah ﷺ da kansa tunatarwa ne. Halayensa sun zama jiki ga wannan tunatarwa, kuma ayyukansa fassara ce ta gaskiya ta Alkur'ani. Haka dai Annabi Muhammadu ﷺ ya kasance. 'A'isha, matarsa, ta bayyana shi da waɗannan kalmomi: "Halayensa da ɗabi'unsa sun kasance Alkur'ani." Alkur'ani koyaushe yana cikin zuciyarsa yayin da yake fuskantar rayuwa, shi kansa kuma ya kasance Alkur'ani yana magana da rayuwa.

Here we have a superb example of the Quranic style giving us a profound and true image and that imparts more than one meaning. It first indicates that this reminder, which has been issued to them by God, has been given to them through the person of Gods Messenger. It is as if the reminder was given directly to them. Nothing of it was screened by the Prophet. It also means that Gods Messenger, in person, is a reminder. His personality has become an embodiment of this reminder, and his actions are a true translation of the Qur’an. Thus, indeed, was the Prophet Muhammad (peace be upon him). ‘A’ishah, his wife, describes him in these words: “His morals and manners were the Qur’an.” The Qur’an was always in his mind as he faced life, and he himself was the Qur’an addressing life.

Baya ga albarkar tunatarwa, da hasken shiriya da Allah ya bayar, muna kuma da alkawarin shiga Aljanna inda masu imani za su more jin daɗinta na har abada. Akwai tunatarwa a nan da ke bayyana cewa wannan shi ne mafi kyawun dukkan arziki, kuma cewa abin da mutane ke samu a wannan rayuwa ta yanzu ba za a iya kwatanta shi da shi ba: “Allah zai ba su arziki mafi kyau.” (Ayah ta 11) Allah ne ke bayar da dukkan arziki a rayuwar duniya da ta lahira, amma wasu arzikin sun fi wasu kyau. Zaɓinsa na abin da ya fi kyau shi ne zaɓi madaidaici. Mun ga yadda aka sake ambaton kyawawan arziki a nan domin jaddada wa mutane cewa arzikin Aljanna ya fi abin da ake bayarwa a nan ba tare da kwatance ba. Duk da haka, wannan yana kan alkawari na gaskiya da aka yi a baya na bayar da kyawawan arziki ga waɗanda suka ci gaba da kasancewa masu tsoron Allah.

In addition to the blessings of the reminder, and the light and guidance given by God, we also have a promise of admission to heaven where believers will enjoy its everlasting bliss. There is a reminder here making clear that this is the best of all provisions, and that whatever people are given in this present life cannot be compared to it: “God will have granted them a most excellent provision.” (Verse 11) It is God who grants all provisions in the life of this world and in the life to come, but some provisions are better than others. His choice of what is best is the right choice. We see how the point of good provisions is mentioned here again so as to impress on people that the provisions in heaven are immeasurably better than what is provided here. Yet this is in addition to the true promise made earlier of giving good provisions to those who remain God-fearing.

Ƙarshen sūratin yana komawa ga babbar duniya, don haka yana haɗa jigon sūratin, dokokinta da umarnanta da nufin Allah, ikonsa da saninsa wanda ya kewaye dukan duniya.

The surahs concluding note refers to the great universe, thus linking the theme of the surah, its legislation and directives to Gods will, power and knowledge that encompass the entire universe:

Ubangiji ne ya halicci sammai bakwai, haka ma kasa irin tasu. Umarninsa yana saukowa ta cikinsu duka, domin ku sani cewa Allah yana da iko akan kome, kuma Allah ya kewaye kome da iliminsa. (Aya ta 12)

It is God who has created seven heavens and likewise of the earth. His command descends through them all, so that you may learn that God has power over all things, and that God encompasses all things with His knowledge. (Verse 12)

Ba mu san abin da ake nufi da "sammai bakwai" ba, haka kuma ba mu san girmansu da fadinsu ba. Haka nan, ba mu san menene "kasa bakwai" ba. Wannan kasar tamu na iya zama ɗaya daga cikinsu, sauran kuwa sai Allah kaɗai ya sani. Duk da haka, kalmar mithluhunn, wadda aka fassara a nan da "haka ma", ba lallai ba ne ta nufi adadi, illa dai tana nufin cewa kasa an yi ta ne da abu ɗaya ko kuma irin halaye ɗaya da sammai. Ko ta kasance haka ko akasin haka, ba lallai ba ne a yi ƙoƙarin amfani da iliminmu wajen fassara maganganun Alƙur'ani irin wannan. Iliminmu bai kai ga komai da ke cikin halitta ba, har za mu iya sanin abin da Alƙur'ani ke nufi daidai. Duk wanda ya yi iƙirarin irin wannan sani daidaitacce, to bai yiwu ba sai dai idan mutum ya samu sani tabbatacce kan dukkan halittun duniya. Kuma tun da wannan ba zai yiwu ba, har yanzu za mu iya amfana da ambaton Alƙur'ani game da wannan al'amari, da tasirinsa a zuciya, da kuma yadda hakan ke taimaka mana wajen fahimtar ainihin ra'ayin Musulunci game da halitta.

We do not know to what the term seven heavens’ really refers, nor are we aware of their sizes and dimensions. Likewise, we do not know what the seven earths are. This earth of ours may be one of them and the others are known to God alone. Yet the term mithluhunn, translated here as ‘likewise’ may not be a reference to number, but to the fact that the earth is made of the same material or qualities as the heavens. Whichever is the case, it is unnecessary to try to apply our own knowledge to Qur’anic statements of this type. Our knowledge does not extend to everything in the universe so as to enable us to learn what exactly the Qur’an refers to. To claim such precise knowledge is possible only when man acquires absolutely certain knowledge of the entire universe. While this is impossible, we can still benefit by the Qur’anic reference to this fact and its psychological effect and its bearing on our understanding of the proper Islamic concept of the universe.

Wannan ambaton game da halittar sararin samaniya mai girma, "sammai bakwai da kasa irinsu," abin mamaki ne. Yana gabatar mana da kyakkyawan hoto na ikon Mahalicci mara iyaka, girman mulkinsa. Idan aka kwatanta da sararin samaniya, dukkan duniya tana kama da wuri karami kwarai. Ta yaya muke kallon masu rayuwa a kanta, kuma ta yaya muke kimanta abin da ke faruwa a cikinta? Wane daraja ya kamata mu ba wa karamin kudin da mutum yake bai wa matarsa da aka saki a matsayin nafaka, ko wanda mace take yafewa?

This reference to the creation of the vast universe, “seven heavens and likewise of the earth" is awe inspiring. It presents us with a great image of the Creator’s limitless power, the vastness of His kingdom. When compared to the universe, the entire earth seems a tiny little place. How do we see those living on it, and how do we estimate an event that takes place on it? What value should we give to a little sum of money a man gives his divorced wife in maintenance, or that a woman forgos?

Umurnin Allah yana sauka ta cikin, ko ta hanyar, waɗannan sammai bakwai da ƙasa ko ƙasashe bakwai. Wani ɓangare na umurninsa shi ne jimillar hukunce-hukuncen da suka shafi abin da wannan surah ta ƙunsa, wato saki. Don haka babban al'amari ne, har ma da ma'aunin mutane da fahimtarmu game da lokaci da wuri. Tsayayya da shi kuma ita ce tsayayya da umurni wanda ya yi amo a cikin sammai da ƙasashe. Umurni ne da waɗanda ke sama suke ji, haka kuma sauran halittu a cikin sammai da ƙasashe.

Gods command descends in between, or through, these seven heavens and the earth or the seven earths. A part of His command is the sum of these rulings concerning the subject matter of this surah, i.e. divorce. It is, then, a great issue, even by human standards and our concept of time and place. To defy it is to be in defiance of a command that resounds throughout the heavens and the earths. It is a command that those on high hear of, as do other creatures in the heavens and the earths.

Saboda haka, saba wa wannan umarni ta zama babban laifi da babu wani mai hankali daga cikin muminai da zai yi tunanin aikatawa, musamman idan Manzon Allah ﷺ ya karanta masa ayoyin Allah daidai, yana haskaka masa wannan al'amari domin ya fitar da shi daga duhu zuwa haske.

Defying it, then, becomes a ghastly offence that no wise believer would even contemplate, and particularly when Gods messenger has recited to him Gods precise revelations, enlightening him on this matter so as to take him from darkness into light.

Wannan umarni yana saukowa ta cikin sammai da ƙasa domin ya dasa a cikin zukatan muminai imani cewa Allah yana da ikon yin abin da Ya ke so. Babu abin da ya fi ƙarfinSa. Haka kuma Yana sanin komai a cikin babban mulkinSa. Babu abin da yake ɓoye masa ba, har ma da sirrikan zuciya da aka fi tsare su sosai.

This command descends through the heavens and the earth so that it implants in believers’ hearts the belief that God has the power to do what He wills. Nothing is beyond Him. He also knows everything throughout His great kingdom. Nothing escapes His knowledge, not even the best guarded secrets of the heart.

Wannan gaskiya tana da muhimmanci a nan ta hanyoyi biyu: na farko, waɗannan hukunce-hukuncen kan saki Allah ne yake ba da su, wanda yake sane da komai. Ya bayar da su yana sane da dukan yanayinsu, halin da ake ciki, maslahohinsu da ƙarfinsu. Saboda haka, ya fi dacewa a bi su da himma, domin sun fi dacewa da rayuwar ɗan Adam. Na biyu, aiwatar da waɗannan hukunce-hukunce musamman an bar shi ga lamirin mutane. Saboda haka, idan mutum ya fahimci girman sanin Allah da sanin Sa ga komai, har da ji da niyyoyin mutane, hakan yana tabbatar da cewa lamirorinsu sun kasance masu tsoron Allah a cikin wannan fage, wanda babu abin da ya fi muhimmanci a kansa kamar tsoron Allah Maɗaukakin Sarki.

This truth is relevant here in two ways: the first is that these rulings on divorce are given by God who knows everything. He has issued them knowing all their situations, circumstances, interests and abilities. Hence, they are better to be followed with diligence, for they are better suited for human life. Secondly, the implementation of these rulings in particular is left to peoples consciences. Therefore, realizing the extent of God’s knowledge and His awareness of everything, including peoples feelings and intentions, ensures that such consciences remain sensitive in an area where nothing is more important than fearing God Almighty.

Haka surar ta kammala a kan wannan jawabi mai ban tsoro, wanda kuma yake shirya zukatan mutane su saurara su bi. Duk wata godiya ta tabbata ga Mahaliccin waɗannan zukata, wanda ya san yadda zai yi wahayi zuwa gare su da yadda zai yi tasiri a kansu.

Thus the surah concludes on this awe-striking note, which also makes peoples minds ready to listen and obey. All praise is due to the Creator of these hearts who knows how to inspire and influence them.

Al-Ɗalaƙ (Saki) 1-12

Tsarin Saki

Adalci A Cikin Dukkan Yanayi

Ƙarin Bayani Game Da Lokacin Jiran Idda

Kula da Yara da Shayarwa

Tsarin Gaba Ɗaya Game da Saki

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