parallel text/Dr Ragheb As-Sergany's An Example For Mankind/yara

Topic 3: The Prophet (SAW) and children rights <> Shimfid'a Ta Uku: Hakkokin Yara A Wajen Annabi {S.A.W}

1. Children in Islam are the fruit of life and its adornment. <> Kasancewar yara a Musulunci su ne dadin rayuwar duniya da kawarta,
2. They are the joy of the souls and the apples of the eyes. <> Su ne masu sanyaya rai
3. Thus, childhood earned much attention and care from the Prophet of Allah (SAW). <> Shi yasa Annabi (SAW) ya bata (kasancewar yaran) kyakkyawar kulawa.
4. He stipulated great rights for the children <> Ya wajabta hakkoki masu yawa saboda yaro.
5. and the greatest of which are those stipulated for them before their birth and even before their embryonic stage. <> babbar kulawar da addini ya ba shi ita ce wacce ya ba shi tun kafin haihuwarshi
6. He said <> shi yasa Annabi {SAW} ya umarci iyaye (maza) yayin neman aure da su zaba wa ‘ya’yansu iyaye (mata) na gari ya ce:
7. A woman can be married for four things; <> Ana auren mace ne saboda abubuwa guda hudu:
   1. Her money <> domin dukiyarta
   2. her noble descent <> domin matsayinta
   3. her beauty <> kyawunta
   4. her faith <> ko addininta
8. So marry the one who has the faith and Allah will bestow His favors upon you. <> Ka ribatu da ma'abociya addini sai ka ci nasara.
9. He ordered the wife to choose her husband from the same perspective and said, <> haka nan kuma ya umarci mata suma yayin aure da su yi wannan zaben, ya ce:
10. ―If you get a marriage proposal from someone who is committed to religion and who has good manners then accept his offer.
    Idan wanda kuka yarda da addininshi da halinshi yazo neman aure to ku aura Ma sa,
11. If you don‘t take by this advice corruption will spread on the earth.
    idan ba kuyi hakan ba hakika za ku haddasar da fitina da barna mai girma a doron kasa
12. The criterion for choosing the right mother and the right father comes as the first right the parents should grant to their children.
    Saboda haka ne ma addini ya sanya zaben mace ta gari cikin jerin hakkokin yaro akan mahaifinsa
13. Once the mother gets pregnant the Prophet (SAWS) gave her the right not to fast during the days of Ramadan out of mercy for her condition.
    Kulawar da addini ya bai wa yaro bata tsaya a nan kawai ba, harta kai ga mahaifiyarshi yayin da take dauke da cikinsa, sai Annabi {S.A.W} ya bata damar shan azumi, domin tausayawa dan nata.
14. Once the child is born the Prophet (SAWS) teaches us to say the call to prayer (the adhan) in his ears so it becomes the first words he hears stressing his pride and stressing the oneness of Allah throughout his life.
    Hakanan kuma yayi umarni da kiran Sallah a kunnen yaro lokacin haihuwarsa,saboda ya zamto farkon abin da zai fara shiga kunnenshi shi ne ‚shaida girman Allah da kuma kadaitashi.
15. The Prophet (SAWS) also urged us to pick suitable names for the children;
    Hakanan kuma Annabi {S.A.W} ya umurci iyaye da su zaba wa ‘ya’yansu sunaye masu kyau,
16. names that have good and lovable meanings.
    wadanda suke kunshe da ma’anoni
17. Such names can revive the meanings of nobility, honor and pride for the children and make them proud of being called by them
    da kuma siffofi kyawawa wadanda zasu dinga sakasu nishadi da kuma alfahari,
18. without falling under the ridicule of others. He said,
    ba wadanda suke dauke da siffofi na kaskanci da wulakanci ba, har mutane su daukeshi abin izgili, shi yasa yace:
19. ―Adorn your children with the names of the Prophets and the most beloved names to Allah are; Abdullah and Abdul-Rahman,
    ―Ku sakawa ‘ya’yanku sunayen Annabawa, kuma mafi kyawun sunan da Allah yafi sonshi shi ne, Abdullahi da Abdurrahman,
20. while the truest names are; Hareth and Hammam. Where the worst names are; Harb and Murrah.
    sannan kuma sunan da yafi kowanne gaskiya shi ne: Haris da Hammam, mafi muninshi kuma shi ne, Harbu da Murrah
21. It is a ceremony that indicates our happiness for having this new blessing in our lives. He said:
    Kuma ya kara umartar iyaye da yin yanka yayin haihuwa, domin nuna farin ciki ga Allah madaukakin sarki, yace:
22. ―He who is blessed with a new baby and would love to slaughter an animal for sacrifice he can slaughter two sheep‘s for the boy and one for the girl.
    ―Duk wanda ya samu karuwa kuma yaso ya yi yanka, to ya yanka wa namiji akuya sa’aanni guda biyu, sannan kuma ‘ya mace akuya guda daya.
23. This way the whole nation shares the parents their new joy with them.
    Saboda ma muhimmancinsa ne yasa al’umma gabadaya take taya iyayen yaro murnar samun karuwa.
24. Verses of the Qur‘an also discussed rights like "nursing rights" in
    Ayoyi da dama sun zo cikin Alkur’ani wadanda suke tabbatar da hakkokin yara, wajen shayarwa, Allah {S.W.T} yace:
25. “Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period].
    "Kuma mãsu haifuwa (wadanda mazajensu suka sake su) suna shãyar da abin haifuwarsu shekara biyu cikakku ga wanda ya yi nufin ya cika shãyarwa.
26. Upon the father is the mothers‟ provision and their clothing according to what is acceptable.” (TMQ, 2:233).
    Kuma ciyar da su da tufãtar da su yana a kan wanda aka haifar ma sa da alheri
27. Nursing is a process that has a long-term consequence on the formation of the child; physically, emotionally and socially.
    Ita shayarwa aba ce wacce tasirinta yake a bayyane wajen habakar jiki da tausayi da kuma nishadi na yaro
28. On the other hand, the Prophet (SAWS) urged us to treat our children equally and he said,
    saboda mahimmancin kulawa da hakkokin yaro Annabi {S.A.W} ya yi umarni da adalci tsakanin ‘ya’ya wajen kyauta, yace:
29. "Treat your children equally when it comes to gifts"
    "ku yi adalci tsakanin ‘ya’yanku wajen kyauta".
30. He also advised the parents to,
    Hakanan kuma ya kasance yana yi wa iyaye nasiha da cewa:
31. "Never invoke Allah to harm your children"
    "Kada ku rika yi wa ‘ya’yanku mummunar addu'a"
32. This invocation might hit an answering time and it can be the cause of the parents‘ misery for the rest of their lives.
    Saboda in aka amsa wannan addu’ar to za ta iya zama sanadiyar tabewar yaro tsawon rayuwarsa.
33. A child, in Islam, has a legal capacity since his birth and he has the right to have an inheritance, gift or waqf made in his name.
    Kamar yadda addinin Musulunci ya bai wa yaro hakkoki da dama tun daga haihuwarsa, kamar cin gado, ko kyauta ko wakafi da dai sauransu.
34. He earns this capacity the minute he is born and is separated from his mother‘s umbilical cord. The Prophet (SAWS) said, ―
    Duka wadannan hakkokin suna tabbata ne a kanshi daga zarar an haifeshi, domin hakane ma Annabi {S.A.W} yace:
35. ―If a child utters a sound (after being born) his relatives may inherit from him.
    ―Idan jinjiri yayi kuka (bayan an haifeshi) to ya cancanci gado
36. In addition [1] <> bugu da ƙari
37. the Prophet (SAWS) legislated emotional attention and care for the child by being dutiful and merciful to him, by playing with him and making him happy.
    Annabi {S.A.W} ya kwadaitar da kyautata wa yaro da yi ma sa rahama da shigar ma sa da farin ciki kamar yadda ya gabata a mu’malolinsa da yara.
38. He also legislated educating them scientifically and spiritually, respecting them, encouraging them to be truthful, being careful about who they befriend, calling Allah for them.
    Hakanan kuma ya kwadaitar da kulawa da su a ilmance da kuma ibadance da kuma girmama yaro da karfafashi akan yin gaskiya da zaba ma sa abokai nagari, da yi ma sa addu’a da kuma kulawa da dabi’unsa.
39. With all this children can adapt well with their social milieu without any repercussions.
    Da wadannan abubuwan ne yaro zai taso na gari abin yabo cikin al’umma.
40. Omar Ibnul-Khattab once said,
    Da wannan ne Umar dan Khattab ya kasance yana tafiya tare da dansa Abdullahi zuwa majlisin Annabi {S.A.W} saboda ya koyi ilimi da ladabi da kuma girmama jama’a. Ga abin da Abdullahi dan Umar (r.a) yake cewa:
41. ―Amongst the trees,
    ―A cikin bishiyoyi akwai wata bishiya
42. there is a tree, the leaves of which do not fall and is like a Muslim.
    wacce ganyenta ba ya faduwa, kuma ta yi kama da Musulmi
43. Tell me the name of that tree.
    wacce bishiya ce wannan?
44. Everybody started thinking about the trees of the desert areas.
    Sai mutane suka yi ta tunanin bishiyoyin daji
45. And I thought of the date-palm tree.
    sai ni kuma a raina na yi tunanin bishiyar dabino ce,
46. ―Please inform us what that tree is, O Allah's Apostle?
    ―ya Manzon Allah ka faɗa ma na ita,
47. He replied, It is the date-palm tree.
    Sai yace: Ita ce bishiyar dabino
48. Omar then told his father what he thought
    sai na faɗa wa babana cewa ita nayi tunani a raina tun farko
49. his father said, ―Had you said what was in your mind this would have been more beloved to me than having so-and-so.‖
    baban shi yace: ‘Hakika da ka fade ta da yafi burge ni fiye da ace ina da kaza da kaza!
50. This is how we should educate our children about the Islamic values that govern the society.
    Hakanan ya zama wajibi a koya wa yara dabi’u da al’adu irin na addinin Musulunci saboda su rayu rayuwa mai nagarta a cikin al’umma.
51. Nothing is better than the words of a boy87 who was brought up at the hands of the Prophet (SAWS) and let this be the closing story for this topic. This boy said,
    Abu mafi kyau da yakamata mu rufe wannan babi da shi shi ne labarin yaron nan (Amru Ibn Abi Salma) wanda ya taso tare da Annabi {S.A.W}a gidansa yake cewa:
52. ―I was a boy under the care of Allah‘s Apostle and my hand used to go around the dish while I was eating.
    ―Na kasance yaro a gidan Annabi {S.A.W} alhali hannuna na yawo cikin farantin abinci,
53. So Alllah‘s Apostle said to me,
    Sai Annabin Allah ya ce mini,
54. ―O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.
    ―Yakai wannan yaro, ka ambaci ambaci sunan Allah kuma ka ci da damanka sannan ka rika cin na gabanka
55. Since then I have applied those instructions when eating.
    Amru ya kara da cewa: ‘ban gushe akan wannan abu da Annabi ya dora ni akai ba duk lokacin da zanci abinci’.
56. English
    Hausa
57. Page67
    Page71

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