11 Aure - Tsarin Zamantakewa a Musulunci | Quran Course

11 Aure - Tsarin Zamantakewa a Musulunci | Quran Course

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11 Aure

11 Marriage

by Taqiuddin an-Nabhani13 min readViewed 89 times

Daga taron jama'a (Ijtima') na maza da mata ne ake samun alaƙoƙi waɗanda ke da alaƙa da muradunsu da muradun al'ummar da dukkan jinsi biyu ke rayuwa a cikinta. Waɗannan sun bambanta da matsalolin al'umma da ke tasowa idan mutane sun taru don sayarwa, haya, wakilci da sauran irin waɗannan al'amura. Wasu na iya tunanin cewa waɗannan alaƙoƙi aure kaɗai ne. Gaskiya ita ce aure ɗaya ne daga cikin alaƙoƙin, kuma sun haɗa da wasu ban da aure. Saboda haka, haɗuwar jima'i ba ita kaɗai ce bayyanar ilhamar haihuwa ba, face dai ɗaya ce daga cikin bayyanunta, domin akwai wasu. Don haka, uwaye, uba, ɗan'uwantaka, zuriya, da kawu (na uwa da na uba) duk bayyanuwar ilhamar haihuwa ne. Sakamakon haka, alaƙoƙin da ke tasowa daga haɗuwar maza da mata sun haɗa da uwa da uba, kamar yadda suka haɗa da aure. Tsarin zamantakewa ya haɗa su, kamar yadda ya haɗa aure. Shari'a ta zo da ƙa'idoji game da zuriya, uba da uwa, kamar yadda ta zo da ƙa'idoji game da aure.

From the social gathering (Ijtima) of men and women arise relationships which pertain to their interests and the interests of the community in the midst of which both sexes live. They are different to the problems in society that arise when people come together for the purpose of selling, renting, delegating and other such matters. It may occur to some that these relationships constitute only marriage. The truth is that marriage is only one of the relationships, and they include other than marriage. Therefore, the sexual association is not the only manifestation of the procreation instinct, but rather it is one of its manifestations since there are others. Thus, motherhood, fatherhood, brotherhood, sonship and unclehood (maternal and paternal) are all manifestations of the procreation instinct. Consequently, the relationships, which result from the meeting of men and women, include motherhood and fatherhood, just as marriage. The social system includes them, just as it includes marriage. The Shar’a came with rules for sonship, fatherhood and motherhood, just as it came with rules for marriage.

"Kuma ku aurar da waɗanda ba su da aure daga cikinku, da salihai daga bayinku maza da mata" [An-Nur: 32]. Musulunci ya ƙarfafa aure da budurwa, wadda take iya haihuwa, da wadda take da kyakkyawan hali na Musulunci. Anas (ra) ya ruwaito cewa Annabi ﷺ yana umurtar mutane su yi aure, kuma yana hana su rayuwar kaɗaici sosai. Yana cewa: "Ku auri mace mai laushi, mai haihuwa, domin lalle ni zan yi alfahari da yawanku a gaban annabawa a ranar Alƙiyama". Ma'aƙal ɗan Yasar (ra) ya ruwaito cewa: Wani mutum ya zo wurin Annabi ﷺ ya ce: "Na samu wata mace kyakkyawa, mai asali mai daraja, amma ba ta iya haihuwa. Shin in aure ta?" Ya ce: "A'a". Sai ya sake zuwa masa karo na biyu, shi ma ya hana shi. Sai ya sake zuwa masa karo na uku, sai Annabi ﷺ ya ce: "Ku auri mace mai laushi, mai haihuwa, domin ni zan yi alfahari da yawanku". Jabir ya ruwaito cewa Annabi ﷺ ya ce masa: "Ya Jabir, shin ka auri budurwa ko wadda ba budurwa ba (matar da aka sake ko gwauruwa)?" Ya amsa: "Wadda ba budurwa ba." Sai Annabi ﷺ ya ce: "Don me ba ka auri yarinya ba, domin ku ji daɗin juna?" Abu Hurairah (ra) ya ruwaito cewa Annabi ﷺ ya ce: "Ana auren mace saboda abubuwa huɗu: dukiyarta, asalinta, kyawunta, da kyakkyawan addininta. Don haka ka sami nasara da wadda take da addini mai kyau." Saboda haka, abin da ake so ga namiji shi ne ya zaɓi budurwa (don aure), kuma wadda aka sani da haihuwa bisa ga sanin mahaifiyarta, da ƙannen mahaifiyarta da na mahaifinta. Haka kuma ya zaɓi wadda take da addini mai kyau (ɗabi'a) da kuma kyau, domin ya kasance cikin kamun kai. Abin da ake so shi ne ta kasance mai asali da daraja, watau an rene ta cikin alheri, taqwa (tsoron Allah) da kuma martaba. Amma wannan ba yana nufin sharuɗɗa ne na aure ba, sai dai shawarwari ne da abin da ake so. Har ila yau, namiji yana da hakkin ya zabi matar da yake so, kuma mace tana da hakkin ta zabi mijin da take so.

“And marry those among you who are single and the virtuous ones among your slaves, male and female”. [An- Nur: 32] Islam encouraged marrying virgin women, who are able to bear children and those possessing Islamic character. Anas (ra) narrates that the Prophet (pbuh) used to order people to marry and strictly forbade them from celibacy. He (pbuh) used to say: “Get married to the tender and fertile (women), for indeed I will vie with the Prophets in your great numbers on the day of judgement”. M'aqal b. Yasar (ra) narrates: A man came to the Prophet (pbuh) and said: “I have found a woman who is beautiful and of noble descent but she cannot bear children. Shall I marry her?” He (pbuh) said: “No”. Then He came to Him again for the second time and He (pbuh) prevented Him. Then He came to Him a third time, so the Prophet said: “Get married to the tender and fertile (women) for indeed I will vie in your great numbers”. Jabir narrates that the Prophet (pbuh) said to Him: “O Jabir, did you marry a virgin or a non-virgin (divorcee or widow)”. He replied: “a non-virgin.” So the Prophet (pbuh) said: “Why did you not marry a young girl so that you may have enjoyment with her and she with you?”. Abu Hurayrah (ra) reported that the Prophet (pbuh) said: “A woman is married for four things: her wealth, lineage, beauty and Islamic character (Deen). So gain success with the one who possesses a good character (Deen).” So it is preferred for a man to choose a virgin woman (for marriage) and someone who is known to be fertile according to the knowledge of her mother, maternal and paternal aunts. Also He should choose someone who is of good deen (character) and also beautiful in order to remain chaste. It is preferred that she is of noble descent and lineage i.e. brought up in beneficence, Taqwa (God fearing) and distinction. But that does not mean they are stipulations for marriage, rather they are recommended and preferred. Otherwise, a man has the right to choose the wife He pleases and the woman has the right to choose the husband she pleases.

"Lalle ne mafi girma daga cikinku a wajen Allah shi ne wanda ya fi tsoron Allah (Taqwa)" [Al-Hujurat: 13] Annabi ﷺ ya bayar da cousin dinsa Zaynab bin Jahsh (ra), wacce take daga cikin manyan mutanen Quraish, a aure ga Zayd bin Haritha (ra) wanda bawa ne da aka 'yantar. Abdullah b. Burayda (ra) ya ruwaito daga mahaifinsa cewa wata yarinya ta zo wurin Manzon Allah ﷺ ta ce: "Mahaifina ya aurar da ni ga dan uwansa domin ya daga darajarsa mara daraja." Sai Annabi ﷺ ya ba ta damar soke auren. Ta amsa da cewa: "Na yarda da abin da mahaifina ya yi, amma ina so in sanar da (sauran) mata cewa iyaye ba su da ikon aurar da 'ya'yansu mata ba tare da yardarsu ba." Ma'anar maganarta: 'domin ya daga darajarsa mara daraja' shi ne mahaifinta yana so ya daga matsayin zamantakewar dan uwansa ta hanyar aurar da ita gare shi. Wannan na nufin mahaifin ya aurar da ita ba tare da yardarta ba, saboda ba ta ga shi ya dace da ita ba, ba don ta yi tunanin ba ya kai ta matsayi ba, domin hakika shi dan uwanta ne, sai dai saboda ba ta amince da auren ba. Abu Hatim al-Muzani ya ruwaito cewa Manzon Allah ﷺ ya ce: "Idan wanda halayensa da dabi'unsa suka gamsar da kai ya zo neman aure, to ka aurar da 'yarka gare shi. Idan ba ka yi haka ba, za a samu fitina da babbar barna a duniya." Suka ce: "Ya Manzon Allah, ko da yana da wani aibi?" Ya ce: "Idan wanda halayensa da dabi'unsa suka gamsar da kai ya zo neman aure, to ka aurar da shi." Ya maimaita haka sau uku. Haka kuma Abu Hurayrah (ra) ya ruwaito wannan Hadisi. Sigar tasa ta ce: Manzon Allah ﷺ ya ce: "Idan wani ya nemi 'yarka, kuma halayensa da dabi'unsa suka gamsar da kai, to ka aurar da ita gare shi. Idan ba ka yi haka ba, za a samu fitina da babbar barna a duniya." Haka kuma an rawaito wannan Hadisi ta wasu hanyoyin watsawa. Abu Hurairah (ra) ya ruwaito cewa Abu Hind ya yi wa Manzon Allah (pbuh) hijama daga saman kansa (don magani). Manzon Allah ﷺ ya ce: "Ya ku 'ya'yan Bayadha, ku auri Abu Hind (daya daga cikin matanku) ku nemo masa mace don aurensa". Hanzala b. Abu Sufyan al-Jumahi (ra) ya ruwaito cewa mahaifiyarsa ta ce: "Na ga 'yar'uwar Abdur-Rahman b. Auf a matsayin matar Bilal." Duk wadannan hujjoji a fili suke nuna cewa daidaituwa tsakanin ma'aurata ba shi da wani la'akari ko daraja. Duk macen da ta amince namiji ya zama mijinta, za ta iya yin aure yadda ta ga dama, kuma duk namijin da ya amince mace ta zama matarsa, zai iya yin aure ba tare da la'akari da batun daidaituwa ba. Amma abin da aka ruwaito daga Ibn Umar cewa Manzon Allah ﷺ ya ce: "Larabawa suna daidai da juna. Kabila da kabila, iyali da iyali, da namiji da namiji, sai dai mai dinki ko mai yanka (hajjam)." Wannan Hadisi karya ne, ba shi da tushe kuma ba ingantacce ba ne. Ibn Abi Hatim ya ce: "Na tambayi mahaifina game da wannan Hadisi. Ya amsa: an ki shi." Ibn Abdul Barr ya ce wannan Hadisi an kage shi. Dangane da abin da Al-Bazzar ya rubuta na Hadisin Mu'adh: "Larabawa suna daidai da juna, 'yantattun bayi (waɗanda ba Larabawa ba) suma suna daidai da juna", isnadin wannan Hadisi rauni ne. Dangane da Hadisin Barira, wanda ke cewa Manzon Allah ﷺ ya ce wa Barira: "Idan an 'yanta ki, wannan bangare na ke (watau kasancewarki matar miji) ya zama 'yanci", wannan ba ya nuna daidaituwa, domin mijin Barira bawa ne, kuma idan baiwa da ke auren bawa ta zama 'yantacciya, tana da zabi ta ci gaba da zama da bawan ko ta soke auren. Babu wata alama a cikin wannan Hadisi ta daidaituwa. Hujjar cewa mijin Barira bawa ne ita ce abin da Al-Qasim ya ruwaito daga Aisha (ra), cewa Barira tana auren bawa namiji a lokacin da ta taimaka wajen 'yantar da ita. Manzon Allah (ﷺ) ya ce mata: "Ki zaɓi, idan kina so ki ci gaba da zama da wannan bawa, ko kuma ki rabu da shi." Wata hujja kuma ita ce abin da aka riwaito a cikin Muslim daga Urwa, daga Aisha (ra) cewa Barira an 'yantar da ita alhali mijinta yana har yanzu bawa. Saboda haka Annabi (ﷺ) ya ba ta damar zaɓi (ko dai ta ci gaba da zama da shi, ko ta soke auren). Da ace shi mutum ne 'yantacce, da bai ba ta zaɓi ba. Game da abin da aka ruwaito daga Annabi (ﷺ) cewa ya ce: "Kada ku auri mata sai waɗanda suke daidai da ku, kuma kada ku aurar da su ga maza sai waɗanda suke abokai (Awliya)," to wannan hadisi raunana ne (Da'if) kuma ba shi da tushe.

“Verily, the most honourable of you with Allah is that (believer) who has more Taqwa” [Al- Hujurat: 13] The Prophet (pbuh) gave his cousin Zaynab bin Jahsh (ra), who was from the exalted people of the Quraish, in marriage to Zayd bin Haritha (ra) who was a freedman. Abdullah b. Burayda (ra) narrates on the authority of his father that a young girl came to the Messenger of Allah (swt) and said: “My father married me off to his nephew in order to raise his lowly status.” So the Prophet (pbuh) gave her the right to repudiate the marriage. She responded: “I accept what my father has done, but I wanted to inform the (other) women that fathers do not have any authority to give their daughters in marriage against their wishes.” The meaning of her statement: 'in order to raise his lowly status' is that her father wanted to raise his nephew's social standing by marrying her to Him. This means that the father gave her in marriage against her wish because she did not consider Him suitable for her, not because she thought He was not a match for her, indeed He was her cousin, but because she did not agree to the marriage. Abu Hatim al-Muzani reports that the Messenger of Allah (pbuh) said: “When someone whose character and morals are agreeable to you approaches you for marriage give your daughter to Him in marriage. If you do not then there will be tribulation and immense corruption in the earth”. They said:”O Messenger of Allah, even if He has some deficiency”?. He said: “When someone comes whose character and morals are agreeable to you and approaches you for marriage, give your daughter to Him in marriage”. He said this three times. Also Abu Hurayrah (ra) narrated this Hadith. his version reads: The Messenger of Allah (pbuh) said: “When someone proposes for your daughter and his character and morals are agreeable to you, then give to Him in marriage. If you do not there will be tribulation and immense corruption in the earth”. And this Hadith has been narrated through other lines of transmission as well. Abu Hurayrah (ra) narrated that Abu Hind cupped the Prophet (pbuh) from the crown of his head (for treatment). The Prophet (pbuh) said: “O sons of Bayadha, marry Abu Hind (one of your women) and seek a woman for his marriage”. Hanzala b. Abu Sufyan al-Jumahi (ra) narrates that his mother said: “I saw the sister of Abdur-Rahman b. Awf as a wife to Bilal.” All of these evidences clearly show that matching between spouses has no consideration or value. Any woman who consents to a man becoming her husband, she can marry as she wishes, and any man that consents to a woman becoming his wife, He can marry without considering the issue of matching. As for what has been narrated from Ibn Umar that the Prophet (pbuh) said: “The Arabs are equal to each other. Tribe to a tribe, a family to a family and a man to a man except a tailor and or a clipper (Hajjam).” This Hadith is a lie and baseless and is not valid. Ibn Abu Hatim said: “I asked my father about this Hadith. He replied: it is rejected.” Ibn Abdel Birr said that this Hadith is fabricated. As for what Al-Bazzar has recorded of the Hadith of Mu'adh: ‘The Arabs are a match to each other and the freedmen (non-Arab patrons) are a match to each other’. The narration of this Hadith is weak. As for the Hadith of Barira, which states that the Prophet (pbuh) said to Barira: “When you had been freed, that part of you (i.e. being wife to a husband) has been freed”. This does not indicate matching because her husband was a slave and when a slave-girl who is married to a slave becomes free she can choose to remain married to the slave or annul her marriage. There is no indication in this Hadith of matching. The evidence that Barira's husband was a slave is what Al-Qasim has narrated from Aisha (ra), that Barira was married to a slave man when she (Aisha (ra)) helped to free her. The Messenger of Allah (pbuh) told her: “Choose, if you wish to remain married to this slave or separate from Him”. Another evidence is what has been narrated in Muslim by Urwa on the authority of Aisha (ra) that Barira was freed whilst her husband was still a slave. So the Prophet (pbuh) allowed her to choose (either to stay married to Him or annul the marriage). If He was a free man then He would not have given her the choice. As for what has been reported from the Prophet (pbuh) that He said: “Do not marry women except those that are your match and do not marry them to men except those who are friends (Awliya)”. It is weak (Daif) and baseless.

A yau an halatta muku dukkan abubuwa masu tsarki (halal), kuma abincin waɗanda aka ba littafi abinci ne halal a gare ku, abincinku kuma halal ne a gare su. Haka kuma an halatta muku auren mata masu kamewa daga cikin muminai, da matan masu kamewa daga cikin waɗanda aka ba littafi kafin zamaninku, idan kun biya musu sadakinsu, kuna nufin kiyaye su, ba don zina ba, ba kuma don ɗaukar su a matsayin masoya ba.” [Al-Ma'ida: 5] Don haka ayar tana bayyana a fili cewa mata masu kamewa (Muhsanat) daga cikin waɗanda aka ba littafi halal ne ga Musulmi, kuma sadakinsu shi ne kuɗin aure. Bisa ga wannan ayar, an halatta wa Musulmin namiji ya auri mace Kirista ko Bayahudiya. Tun da ayar ta ambaci cewa mata masu kamewa daga cikin waɗanda aka ba littafi halal ne ga Musulmi, watau auren su halal ne a gare ku. Amma Musulmiya ta auri Bayahudi ko Kirista, wannan an hana shi a Shari'a. Haramun ne gaba ɗaya. Idan aka yi auren, to zai zama batacce, ba zai tabbata ba. Haramcin da ke hana Musulmiya auren Bayahudi ko Kirista yana cikin nassin Alkur'ani a fili. Allah (SWT) ya ce:

“It is Made lawful to you, this day, all kinds of halal (lawful) foods, and the food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. It is lawful to you in marriage the chaste women from the believing women and from those who were given the Scripture (Jews and Christians) before your time, when you have given their due (bridal-dower), intending to preserve their chastity not lewdness nor taking them as lovers.” [Al- Maidah: 5] So the Ayah is clear in that chaste women (Muhsanat) from amongst those who have received the Scripture are legal (allowed) for the Muslims, and their dues are their bridal-dowers. Acting in accordance with this verse it is permitted for a Muslim man to marry a Christian or Jewess woman. Since the verse mentioned that chaste women (Muhsanat) from amongst those who have received the Scripture are allowed for the Muslims i.e. marrying them is permitted for you. As for a Muslim woman marrying a Jew or Christian that has been prohibited by the Shar’a. It is absolutely forbidden. If the marriage takes place then it will be null and void and it will not be concluded. The prohibition of a Muslim woman marrying a Jewish or Christian man is established in the clear text of the Qur'an. Allah (swt) said:

Game ga matar da aka yi mata alkawari amma ba a kammala aurenta ba tukuna, al'amarinta ya kamata a duba shi. Idan ita ko waliyyinta sun amince da mutumin da ya yi neman auren, ko kuma ta ba waliyyinta izinin karɓar alkawari ko kammala aure, ko an faɗa haka a sarari ko a ishara, to haramun ne ga wasu su nemi aurenta. Wannan saboda abin da 'Uqba b. 'Amir (ra) ya ruwaito cewa Manzon Allah ﷺ ya ce: "Mumini ɗan'uwan mumini ne." Don haka ba a halatta wa mumini ya ci kasuwa a kan cinikin da aka riga aka yi tsakanin wasu mutane (ta hanyar ba da kuɗi mafi girma), kuma kada ya nemi auren yarinya wadda ta riga ta yi alkawari da ɗan'uwansa Musulmi, har sai ya janye. Abu Hurairah (ra) ya ruwaito cewa Annabi ﷺ ya ce: "Kada mutum ya nemi auren mace alhali tana cikin alkawari da ɗan'uwansa Musulmi, har sai ya yi aure ko ya janye neman aurenta." Amma idan yarinyar ta ƙi neman auren, ko kuma bai riga ya amsa ba, ko kuma ta fara bincike game da shi, to halal ne mutum ya nemi aurenta. Ba za a ɗauke ta a matsayin wadda aka yi wa alkawari da ɗaya daga cikinsu ba, saboda abin da Fatimah b. Qais (ra) ta ruwaito cewa ta je wurin Annabi ﷺ ta ambata masa cewa Mu'awiya da Abu Jahm duk sun nemi aurenta. Manzon Allah ﷺ ya ce: "Mu'awiya talaka ne, ba shi da dukiya. Amma Abu Jahm ba ya sauke sanda daga kafadarsa na ɗan lokaci (watau yana matuƙar shagala). Ki auri Usama b. Zaid!" Don haka Annabi ﷺ ya nemi aurenta a madadin Usama bayan ta sanar da shi neman auren Mu'awiya da Abu Jahm.

As for the woman who is engaged but her marriage contract has not yet been concluded, her matter should be looked into. If she or her guardian had assented to the proposing man or she had given permission to her guardian to accept engagement or to conclude the marriage, whether that was explicitly stated or by hint, then it is forbidden for others to make a proposal of marriage to her. This is due to what has been narrated by 'Uqba b. 'Amir (ra) that the Messenger of Allah (pbuh) said: “The believer is the brother of another believer”. So it is not allowed for a believer to bargain a deal already agreed upon between some other persons (by offering a greater price), nor should He propose marriage to a girl who is already engaged to his Muslim brother until He withdraws. Abu Hurayrah (ra) narrates that the Prophet (pbuh) said: “A man should not make proposal of marriage whilst she is engaged to his Muslim brother till He gets married or withdraws his proposal”. But in case the girl rejected the proposal for marriage or she had not yet answered, or has started enquiries about Him, then it is permitted for a man to propose to her. She will not be considered engaged to either of them due to what has been narrated by Fatimah b. Qays (ra) that she went to the Prophet (pbuh) and mentioned that Mu'awiya and Abu Jahm had both proposed to her. The Messenger of Allah (pbuh) said: “Mu’awiya is a miserable and He has no money. As for Abu Jahm He does not put down his staff from his shoulder for a moment (i.e. He is very busy). Marry Usama b. Zayd!” So the Prophet (pbuh) proposed to her on behalf of Usama after she had informed Him of Mu'awiya and Abu Jahm's proposal.

Lokacin da aka nemi aure ga mace, tana da cikakken haƙƙin karɓar auren ko ƙin shi. Babu ɗaya daga cikin waliyyanta (Awliya) ko kowa ba wanda yake da haƙƙin aurar da ita ba tare da izininta ba ko hana ta yin aure. An ruwaito daga Ibn 'Abbas cewa ya ce: Manzon Allah ﷺ ya ce: "Matar da ta riga ta yi aure tana da haƙƙi fiye da waliyyanta, kuma budurwa a nemi izininta. Izininta shi ne shirunta." Abu Hurairah (ra) shi ma ya ruwaito cewa Manzon Allah ﷺ ya ce: "Ba a aurar da matar da ta riga ta yi aure sai an tuntuɓe ta, kuma ba a aurar da budurwa sai an nemi izininta." Mutane suka ce: "Ya Manzon Allah, ta yaya za mu san izininta?" Sai ya ce: "Ta yi shiru." Ibn 'Abbas ya ba da labarin cewa wata budurwa ƙarama ta zo wurin Manzon Allah ﷺ ta ambata cewa mahaifinta ya aurar da ita ba tare da yardarta ba. Sai Annabi ﷺ ya ba ta zaɓi na soke auren. Khansa' 'yar Khizam al-Ansariyya (ra) ta ruwaito cewa mahaifinta ya aurar da ita tana matar da ta riga ta yi aure, alhali ba ta son auren. Sai ta je wurin Manzon Allah ﷺ, shi kuma ya soke aurenta. Waɗannan hadisai sun nuna a fili cewa idan mace ba ta ba da izinin aurenta ba, to auren ba ya tabbata. Idan ta ƙi auren, ko aka aurar da ita da ƙarfi, yarjejeniyar aure ta zama ba ta da inganci, sai dai idan ta dawo ta amince da shi.

When a woman is asked for marriage, she has the sole right to accept the marriage or to reject it. None of her guardians (Awliya) or any body else has a right to marry her off without her permission or prevent her from marrying. It has been reported from Ibn 'Abbas that He said that the Messenger of Allah (pbuh) said: “The matron has greater right than her guardians and the virgin her permission is sought. Her permission is her silence”. Abu Hurayrah (ra) also narrated that the Messenger of Allah (pbuh) said: “A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission is sought”. The people asked, “O Messenger of Allah, How can we know her permission”? He (pbuh) said: “To remain silent”. Ibn 'Abbas narrates that a young virgin came to the Messenger of Allah and mentioned that her father had given her in marriage against her wishes. So the Prophet (pbuh) gave her the choice of repudiating the marriage. Khansa bint Khizam al-Ansariya (ra) narrated that her father gave her in marriage when she was a matron and she disliked the marriage. So she went to Allah’s Messenger (pbuh) and He annulled her marriage. These Ahadith clearly show that if a woman does not give permission for her marriage then that marriage is not concluded. If she rejects the marriage or she was forcibly married the contract becomes void, except if she returns and consents to it.

“Kada ku hana su auren tsoffin mazajensu, idan sun amince da juna bisa abin da ya dace.” [Al-Baqarah: 232] Haka kuma an tabbatar da shi a cikin Hadisi ingantacce na Ma'qil b. Yasar (ra). Ya ce: “Na auri 'yar'uwata ga wani mutum, sai ya sake ta, kuma da kwanakin idda (haila uku) suka cika, mutumin ya sake zuwa ya nemi aurenta. Amma na ce masa, ‘Na aurar da ita gare ka, na sa ta ta zama matarka, na fifita ka da ita, amma ka sake ta. Yanzu kana zuwa ka sake neman hannunta? A'a, wallahi, ba za ta sake komawa gare ka ba!’ Wannan mutum ba mugun mutum ba ne, kuma matarsa tana son komawa gare shi. Sai Allah (SWT) ya saukar da wannan ayar: ‘Kada ku hana su...’ [Al-Baqarah: 232]. Sai na ce: ‘Yanzu zan yi (in bar ta ta koma gare shi), ya Manzon Allah.’ Sai ya sake aurar da ita gare shi.” Ma'nar Adhl a cikin ayar shi ne hana mace yin aure idan ta nemi hakan. Haram ne, kuma wanda ya aikata shi fasiqi (mai keta doka) ne. Duk wanda ya hana mace yin aure, zai zama fasiqi ta wannan aiki. Malamai sun shardanta cewa mutum zai zama fasiqi idan ya aikata adhl. Idan aka nemi mace don aure, ko kuma ta nemi a aurar da ita, to ita kaɗai ce take da hakkin yanke shawara, ko ta amince ko ta ƙi shawarar.

“Do not prevent them from marrying their (former) husbands, if they mutually agree on a reasonable basis”. [Al- Baqarah: 232] It is also established by the authentic Hadith of Ma'qil b. Yasar (ra). He said: “I married my sister to a man and He divorced her, and when her days of Idda (three menstrual periods) were over, the man came again to propose to her, but I said to Him, ‘I married her to you and made her your bed (your wife) and favoured you with her, but you divorced her. Now you come to ask for her hand again? No, by Allah, she will never go back to you again!’ That man was not a bad man and his wife wanted to go back to Him. So Allah (swt) revealed this verse: “Do not prevent them...” [Al- Baqarah: 232] So I said: ‘Now I will do it (let her go back to Him), O Messenger of Allah.’ So He married her to Him again”. The meaning of Adhl in the verse is to prevent a woman from marrying when she requests it. It is Haram and its perpetrator is a Fasiq (transgressor). Whoever bars a woman from marrying He will become a transgressor by this action. The jurists have stipulated that a man will become a transgressor (Fasiq) if He commits Adhl. When the woman is asked for marriage or she requests to be married, then she is the only one who has the right to act, whether she consents to or rejects the proposal.

Auren farar hula shi ne yarjejeniya da ake yi tsakanin namiji da mace, a kan zaman tare da juna, saki, da abin da ya biyo baya daga cikin nauyin ciyarwa da haƙƙin sarrafa dukiya, barin gida, biyayyarta gare shi da kuma akasin haka. Har ila yau ya ƙunshi sharuɗɗan haƙƙin iyaye game da wanda zai riƙe ɗa da wanda zai riƙe ’ya mace. Bugu da ƙari, ya ƙunshi sharuɗɗan gado, da duk al’amuran da suka dogara ga zaman tare ko ƙarewarsa, bisa wasu sharuɗɗa da su biyun suka amince da su kuma suka bi su. Auren farar hula ba yarjejeniyar aure kawai ba ce, a’a, ya ƙunshi har da al’amuran da suke biyo bayan wannan aure ta fuskar dangantaka, ciyarwa, gado da sauransu. Haka kuma ya ƙunshi lokutan da dukkan ma’auratan ko ɗayansu zai iya barin ɗayan, wato ya ƙunshi saki. Fiye da haka, yana ba kowane namiji ’yancin auren kowace mace, da kuma kowace mace ta auri kowane namiji bisa yarjejeniyar da suka amince da ita tare, yana barin su yi duk abin da suke so bisa ga yarjejeniyar. Saboda haka, auren farar hula ba a halatta shi a Shari’a. Ba shakka ba a ɗaukarsa a matsayin yarjejeniyar aure, haka nan ba a ɗaukarsa a matsayin kwangilar aure, domin ba shi da wata daraja a fahimtar Shari’a.

As for the civil marriage it is an agreement, concluded between a man and a woman, on intimate companionship, divorce, and what results from that in terms of financial maintenance and rights of disposal, leaving the house, her obedience to Him and vice versa. It also includes terms of parental rights as to who shall have custody over the son and who shall have custody over the daughter. In additional it consists of terms of inheritance, and whatever matters that depends on the intimate association or on the termination of this association, according to certain conditions which they both agree on and adhere to. The civil marriage is not just an agreement of marriage, rather it also includes matters that result from this marriage in terms of relationships, financial maintenance, inheritance etc. It also includes cases where both or any one of the spouses can leave the other, that is, it includes divorce. Moreover, it grants each man the freedom to marry any woman and for any woman to marry any man based on the agreement to which they have mutually consented, allowing them to do whatever they desire according to the agreement. Consequently, the civil marriage is not permitted by the Shar’a. By no means is it viewed as an agreement of marriage, nor is it considered a contract of marriage, because it has no value in the view of Shar’a.

Idan an yi kwangilar aure ta farar hula tsakanin namiji Musulmi da mace Musulma, ko tsakanin namiji Musulmi da mace daga cikin Ahlul Kitab, to dole ne a duba kalmomin da ake amfani da su tsakanin namiji da mace, na baka ko na rubutu. Idan aure ya faru, kuma akwai wata kalma ta aure ko kuma auratayya a tsakaninsu, akwai ijab (bayarwa) da kuma kabul (karɓa) wadanda suka cika abin da Shari'a ta bukata na ijab da kabul, kuma waliyyi yana nan tare da shaidu biyu, to za a dauke shi aure saboda kalmomin da aka yi amfani da su. Domin kwangila ce da ta cika siffofi da sharuddan kwangilar Shari'a; za a dauke ta aure ne saboda kwangilar Shari'a kawai, ba saboda kwangilar farar hula ba. Idan kuma duk abin da ake bukata a kwangilar Shari'a bai samu tsakanin ma'auratan biyu ba, to ba za a dauke shi aure ba. Dangane da sharuddan da ke cikin kwangilar aure ta farar hula, ba su da wata daraja ko da kuwa sun yi daidai da Shari'a. Wannan saboda wajibcin bin dokokin Ubangiji ba ya tasowa daga yarjejeniyar namiji da mace a kan dokokin ba, sai dai daga kwangilar aure da kuma dokar Shari'a da ke tsara kwangilar. Saboda haka, ba a ba sharuddan da ke cikin kwangilar aure ta farar hula muhimmanci ba. Idan sharuddan sun saba wa Shari'a, to rashin ingancinsu a bayyane yake. Sharuddan da ma'auratan suka amince da su, waɗanda Shari'a ta halatta wa kowannen ma'auratan ya sanya su, idan ba su saba wa Shari'a ba ko kuma ba su kawar da wani abu da kwangilar ke bukata ba, to za a karɓe su, idan kwangilar aure tsakaninsu an amince da ita. Idan abin da ke faruwa tsakanin namiji da mace ba a dauke shi kwangilar aure ba, to waɗannan sharuddan ba su da wata daraja ko kaɗan. Wannan hukunci ne idan kwangilar auren farar hula ta kasance tsakanin namijin Musulmi da matar Musulma, ko tsakanin namijin Musulmi da mace daga cikin Ahlul Kitab. Amma kwangilar auren farar hula da ta gudana tsakanin Musulmi da mushrikar mace, ko wadda Shari'a ta dauka a matsayin mushrikiya, ko kuma kwangilar auren farar hula da ta gudana tsakanin Musulma da namijin da ba Musulmi ba, to auren zai zama bata, ba shi da inganci, kuma ba a dauke shi a matsayin halastaccen aure ba. Saboda haka, a bayyane yake cewa dole ne aure ya gudana bisa kwangilar aure halaltacciya, ingantacciya, wadda ta cika dukkan sharuddan Shari'a. Idan ba a kulla auren bisa haka ba, to ba za a dauke shi a matsayin aure ko kadan ba.

If a civil marriage contract takes place between a Muslim man and a Muslim woman, or between a Muslim man and a woman from the people of the Book, then the wording, whether verbal or written, that takes place between the man and woman must be looked into. In the event of a marriage taking place if any wording of marriage or matrimony is present between them, and the offer (Ijjab) and acceptance (Qubul) is present and satisfies what is required of the offer and acceptance by the Shari’ah, and the guardian is present together with two witnesses, it will be considered a marriage due to the wording. Because it is a contract which fulfils the features and conditions of a Shari’ah contract; it will be considered a marriage, only due to the Shari’ah contract and not because of the civil contract. If all that is required in the Shari’ah contract is not present between the two spouses, it will not be considered a marriage. As for the conditions that are contained in the civil marriage contract they have absolutely no value even if they accord with the Shar’a. This is because the obligation of abiding with the divine rules does not arise from the agreement between the man and the woman over the rules, it rather arises from the marriage contract and from the rule of the Shari’ah which determines the contract. Therefore, the conditions contained in the civil marriage contract are not given any consideration. If the conditions contradict the Shari’ah, their invalidity is obvious. If the conditions agreed upon between the spouses of those permitted by Shar’a for either of the spouses to stipulate, if they do not go against the Shari’ah or negate any requisites of the contract, then they will be accepted, if the contract of marriage between them is recognised. If what takes place between the man and the woman is not considered a marriage contract, then these conditions have absolutely no value. This is the case if the civil marriage contract is between a Muslim man and a Muslim woman or between a Muslim man and a woman from the people of the Book. As for a civil marriage contract that takes place between a Muslim and a idolatress woman, or someone considered by Shar’a as a polytheist, or a civil marriage contract that takes place between a Muslim woman and non- Muslim man, then the marriage will be null and void and not considered valid. Consequently, it becomes clear that marriage must take place according to a legitimate, correct marriage contract which satisfies all the Shari’ah conditions. If the marriage is not concluded according to that, then it will not be considered a marriage at all.

Ana yin aure ta hanyar ijab da kabul halal. Ijab shi ne wanda ya fara fitowa daga maganar ɗaya daga cikin bangarorin biyu masu yin aure. Kabul kuwa shi ne wanda ya biyo baya, daga maganar ɗayan bangaren, kamar lokacin da amarya ta ce wa mai neman aure, "Na aurar maka kaina," sai shi ya amsa da cewa, "Na karɓa," ko kuma mai neman aure ya fara yin ijab sai ita ta karɓa. Kamar yadda ijab da kabul za su iya faruwa tsakanin ma'auratan biyu, haka nan za su iya faruwa tsakanin wakilansu (waliyyansu), ko tsakanin ɗaya daga cikinsu da wakilin (waliyyin) ɗayan. Ana sharadin cewa a cikin ijab kalmar ta kasance ta aure da auren kanta, amma wannan ba a sharadin a cikin kabul ba. Sharadin shi ne yardar ɗayan ɓangaren da wannan ijab, ta kowace kalma da ke nuna yarda da karɓar aure. Ijab da kabul dole ne a yi su a cikin lokacin da ya gabata, kamar "Na aurar maka" da "Na karɓa". Ko kuma ijab ya kasance a lokacin da ya gabata, kabul kuma a lokacin nan gaba. Domin aure kwangila ce, kuma kalmominta dole ne su nuna cewa abin ya tabbata ya faru, wato a lokacin da ya gabata. Ingantacciyar yin aure tana bukatar sharuɗɗa huɗu.

The marriage is contracted by legitimate offer and acceptance. The offer is what originates initially from the statement of one of the two contracting parties. The acceptance is what originates secondly, from the statement of the other contracting party, such as when the betrothed woman says to the suitor, I have married you. and the suitor replies I have accepted, or the suitor offers first and she accepts. Just as the offer and acceptance can take place between two fiancées it can also take place between their representatives (guardians) or between one of them and the representative (guardian) of the other. It is stipulated in the offer that the wording should be of marriage and matrimony, but that is not stipulated in the acceptance. Rather the condition is the consent of the other (contracting party) to this offer, by any wording that indicates the consent and acceptance of marriage. The offer and acceptance must be worded in the past tense such as 'I have married you' and 'I have accepted'. Or the first must be in the past tense and the second in the future tense. For marriage is a contract, and its wording must indicate that it certainly happened, that is, in the past tense. The sound contracting of marriage stipulates four conditions:

“Kuma kada ku auri matan da ubanninku suka auri,” [An-Nisa: 22]. Bugu da ƙari, Ijma'in Sahabbai (yarjejeniyar sahabbai) ya tabbata a kan wannan. Dangane da sharadin cewa ijabi da karɓa su kasance a wuri ɗaya, wannan saboda hukuncin wurin zama hukunci ne a kan yanayin ƙulla yarjejeniyar. Idan suka rabu kafin karɓa, ijabin ya ɓaci, domin karɓar ba shi da ma'ana, saboda juyawa daga ijabin ya bayyana ta hanyar tashi, don haka ba za a ɗauke shi a matsayin karɓa ba. Haka ma idan sun shagaltu da wani abu da ke dakatar da karɓar, domin shi ma ya juya daga yarjejeniyar ta hanyar shagaltuwa daga karɓar. Dangane da sharadin cewa ɓangarorin da ke ƙulla yarjejeniya su ji juna su kuma fahimci abin da ake faɗa, wato su san cewa abin da ake nufi shi ne ƙulla auren bisa wannan magana, wannan saboda shi ne ke sa karɓa ta zama amsa ga ijabi, domin ijabi shawara ce daga ɗaya daga cikin ɓangarorin zuwa ɗayan, tana jiran karɓa. Idan bai fahimci abin da aka faɗa ba, shawarar ba za ta kasance ta faru ba, kuma karɓar wannan shawarar ma ba za a ɗauke ta a matsayin ta faru ba. Saboda haka, hakikaninta shi ne cewa ba ijabi ba ne kuma ba karɓa ba ne. Dangane da sharadin rashin ƙin yarda a cikin karɓa ga ijabi, wannan saboda ba za a ɗauke ta a matsayin karɓa ingantacciya ba sai dai idan ta nuna amincewa da dukan ijabin. Idan karɓar ta sabawa, ba za a ɗauke ta a matsayin yarda da abin da aka ambata a cikin ijabin ba. Don haka, ba za a ɗauke ta a matsayin karɓa ingantacciya ba. Dangane da sharadin cewa Shari'a dole ta ba da izini ga ɗaya daga cikin ɓangarorin da ke ƙulla yarjejeniya ya auri ɗayan, wannan saboda an samu haramcin wasu yarjejeniyoyi a cikin Shari'a, kuma ba a yarda a yi su ba.

“And marry not women from whom your fathers married” [An- Nisa: 22] In addition the Ijma’a (consensus) of the Sahabah has taken place on this. As for the stipulation that the offer and acceptance be combined in the same sitting, this is because the ruling of the sitting is a ruling on the situation of the contract. If they part before the acceptance, the offer is void, since the acceptance has no meaning, because turning away from the offer has been expressed by departing, so it would not be considered an acceptance. The same goes if they engage themselves with something that suspends the acceptance, because He also turned away from the contract by being distracted from the acceptance. As for the condition that the contracting parties should hear each other and understand what is said i.e. know that what is meant is to contract the marriage according to this expression. This is since that is what makes the acceptance a response to the offer, because the offer is a proposal of one of the contracting parties to the other, awaiting an acceptance. If He did not understand what was said the proposal will not have taken place, and the acceptance of this proposal is also deemed not to have taken place. Therefore, its reality is that it is neither an offer nor an acceptance. As for the condition of the absence of objections in the acceptance to the offer, this is because it will not be considered a proper acceptance unless it indicated an approval of the whole offer. If the acceptance differed it will not be considered an agreement to what has been mentioned in the offer. Thus, it will not be considered a proper acceptance. As for the condition that the Shari’ah must give permission for one contracting party to marry the other, that is because prohibition of certain contracts can be found in the Shar’a and these are not allowed to be conducted.

Game da kammala kwangilar aure. Dangane da ingancinta, idan kwangilar ba ta ƙunshi wani haramci na Shari'a ba, to za ta cika. Amma idan aka keta wani haramci a kan wani al'amari na musamman yayin aiwatar da kwangilar, kwangilar za ta zama mara inganci (Fasid), amma ba za ta zama babu ba. Dangane da sharadin cewa mace ta dace da kwangilar aure, wannan saboda Shari'a ta haramta auren wasu mata, kuma ta haramta haɗa wasu mata a aure ɗaya. Idan an yi kwangila a kan wanda aka haramta yin kwangila da ita, to kwangilar ba za ta zama daidai ba (Sahih). Dangane da cewa aure ba ya ingantuwa ba tare da waliyyi ba, wannan saboda abin da Abu Musa ya ruwaito daga maganar Annabi ﷺ: "Babu aure sai da waliyyi." Dangane da cewa mace ba ta da ikon bayar da kanta ko bayar da wasu a aure, ba kuma ta da ikon wakilta wani banda waliyyinta ya bayar da ita a aure, wannan saboda abin da 'Aisha ta ruwaito daga Annabi ﷺ: "Duk macen da ta yi aure ba tare da izinin waliyyinta ba, aurenta ba shi da inganci, aurenta ba shi da inganci, aurenta ba shi da inganci." Haka kuma saboda abin da Abu Hurairah ya ruwaito cewa Annabi ﷺ ya ce: "Mace ba za ta bayar da wata mace a aure ba, kuma mace ba za ta bayar da kanta a aure ba. Hakika mai zina ce kawai za ta bayar da kanta (ba tare da waliyyi ba) a aure." Dangane da sharadin cewa a sami shaidu biyu Musulmi, wannan saboda Alkur'ani ya tanadi shaidu biyu Musulmi wajen mayar da matar da aka sake ta sau ɗaya ko biyu zuwa aure. Ya ce (SWT):

This is with regards to concluding the contract. As for its correctness, if the contract does not contain any Shar’a prohibitions then it will be complete. However, if a prohibition over a specific matter is violated in the execution of the contract, the contract will be improper (Fasid) but it will not be void. As for the stipulation that the woman should be suitable for the contract of marriage, this is because the Shar’a prohibited the marrying of certain women and prohibited the combining of some women in one marriage. If the contract was concluded over someone who is forbidden for contracting then the contract will not be correct (Sahih). As for the marriage not being correct without a guardian (Wali) this is due to what has been narrated by Abu Musa from the Prophet's (pbuh) saying: “There can be no marriage without a guardian (Wali).” As for the woman not possessing the right to give herself or give others away in marriage, nor possessing the right to delegate anyone other than her guardian to give her in marriage, this is due to what 'Aisha reported from the Prophet (pbuh) “Any woman who gets married without the permission of her guardian (Wali), her marriage will be void, her marriage will be void, her marriage will be void.” And also due to what Abu Hurayra has reported that the Prophet (pbuh) said: “A woman shall not give another woman in marriage, nor should a woman give herself in marriage. Indeed only the fornicatress shall give herself (unilaterally) in marriage”. As for the stipulation that there be two Muslim witnesses, this is because the Qur'an has stipulated that there be two Muslim witnesses in taking back the divorcee from a revocable divorce back into wedlock. He (swt) said: