Wannan sashe yana ƙunshe da jerin umarnin da suka shafi tsarin zamantakewar al'ummar Musulmi a lokacin farkon kafuwarta a Madina. Haka kuma yana gabatar da wasu bangarori na ibadar addinin Musulunci. Sassan biyu suna tafiya tare, kuma suna da alaƙa da ra'ayin kiyaye tsoron Allah, wato taqwā, wanda aka jaddada a ƙarshen kowane sashe. Ya kamata a tuna cewa wannan siffar ta taqwā an jaddada ta ne a ƙarshen aya ta baya (177), wadda ta zayyana muhimman abubuwan aikin nagarta, waɗanda suka haɗa da bangarorin imani da halaye na aiki.

This passage covers a series of instructions relating to the social organization of the Muslim community during its formative period in Madinah. It also introduces certain aspects of Muslim religious worship. The two parts go hand in hand, and are linked with the notion of maintaining a sense of God-fearing, or taqwā, which is emphasized towards the end of each part. It is worth recalling that the same feature of taqwā was highlighted at the end of the previous verse (177), which outlined the fundamental elements of righteousness, incorporating aspects of faith and practical behaviour.

Nassin ya tattauna al'amuran shari'a na ramuwar gayya ta gaskiya (qiṣāṣ) a shari'o'in kisan kai.

The passage discusses the legal aspects of just retribution (qişāş) in cases of killing.

Yana bayyana hukunce-hukuncen wasiyya da gado, kuma yana bayyana ka'idoji game da azumi, salla, zaman i'tikāf a masallaci na wani lokaci, da dokokin da ke tafiyar da da'awar kuɗi.

It outlines rulings on will and inheritance, and outlines provisions relating to fasting, prayer, retirement to a mosque for a certain period of time (i`tikāf), and rules governing financial claims.

Kowane ɗayan waɗannan da sauran mawuyata a cikin wannan rubutu, an kammala zayyanarsa da ambato kai tsaye ko a kaikaice zuwa taqwā.

The outline of each of these and other subjects in the passage is concluded with a direct or an indirect reference to taqwā.

Wannan tsari mai daidaito da niyya ta bayyana muhimmiyar dabi'ar addinin Musulunci. Tsari ne mai cikakken haɗi, gaba ɗaya guda ɗaya wanda ba a iya raba shi. Tsarin zamantakewarsa, dokokinsa na shari'a, da ibadunsa na addini duk suna fitowa daga imani da kuma tsarin duniya baki ɗaya da imanin yake haifarwa. Duk waɗannan suna haɗuwa ne da manufa guda ɗaya, wato miƙa wuya ga Allah, da girmama Shi, Mahaliccin komai kuma Mai azurtawa, wanda ya naɗa mutum a matsayin wakilinSa da mai kula da wannan duniya. Wannan amana tana da sharaɗi: mutum ya bauta wa Allah shi kaɗai, kuma ya karɓi dukkan ra'ayoyinsa, tsarinsa da dokokinsa daga gare Shi kaɗai.

This consistent and deliberate approach highlights the essential nature of the religion of Islam. It is an integral system, an indivisible whole. Its social systems, legislative codes, and religious rituals emanate from faith and the comprehensive world order it generates. These are all held together by a common goal of submission to, and veneration of God, the Creator and the Provider, who has instituted man as His vicegerent and custodian in this world. This trusteeship is conditional on man’s worship of God alone and on receiving all his concepts, systems and laws from Him only.

Ya ku waɗanda suka yi imani, an wajabta muku ramuwa ta adalci game da kisan kai: 'yantacce da 'yantacce, bawa da bawa, mace da mace. Idan wani abu daga laifinsa an yafe masa daga wurin ɗan'uwansa, to a bi wannan da adalci, kuma a biya diyya ga ɗan'uwansa cikin kyakkyawar hanya. Wannan sauƙi ne daga Ubangijinku, kuma rahama ce daga gare Shi. Duk wanda ya yi ta'addi bayan haka, zai fuskanci azaba mai raɗaɗi. Akwai rai a gare ku, ku masu hankali, cikin wannan dokar ramuwa ta adalci, domin ku kasance masu tsoron Allah.

Believers, just retribution is prescribed for you in cases of killing: a free man for a free man, a slave for a slave, and a female for a female. If something [of his guilt] is remitted to a person by his brother, this shall be pursued with fairness, and restitution to his fellow-man shall be made in a goodly manner. This is an alleviation from your Lord, and an act of His grace. He who transgresses thereafter shall face grievous suffering. There is life for you, men of understanding, in this law of just retribution, so that you may remain God-fearing. (Verses 178-179)

Jigon wannan nassi yana farawa ne da kira zuwa ga muminai, yana mai jaddada babbar siffarsu ta cewa sun karɓi addini, wato suna karɓar dokokinsu daga wurin Allah. An sanar da su cewa an halatta musu ramako a kan laifin kisa, bisa ga ƙa'idodin da aka tanada a cikin ayoyin biyu. Haka kuma an kira su su yi tunani a kan manufa da hikimar wannan doka, wadda aka bayyana a aya ta biyu. An tunatar da su bukatar ƙara ƙarfafa tsoron Allah a zukatansu, wanda yake aiki a matsayin mai hana wuce gona da iri ko zalunci wajen hukunta waɗanda ake zargi da kisa.

The passage begins with an address to the believers, highlighting their main quality of having accepted the faith, which means that they receive their laws from God. They are hereby informed that retribution in cases of killing is permitted to them, in accordance with the provisions laid down in these two verses. They are also called upon to reflect on the purpose and wisdom of this legislation, outlined in the second verse. They are reminded of the need to enhance their sense of God-fearing, which acts as a safety valve against any excess or injustice in punishing those accused of killing.

Bayanin ya nuna a fili yadda ya kamata a aiwatar da ramako: 'yanci da 'yanci, bawa da bawa, mace da mace. Amma "Idan wani abu daga laifinsa aka yafe wa mutum daga ɗan'uwansa, to a bi shi da adalci, kuma a biya ɗan'uwansa diyya cikin kyautatawa." (Aya ta 178) Wannan yanayi zai taso ne idan 'yan uwan wanda aka kashe suka yanke shawarar karɓar diyya ta kuɗi maimakon matsa lamba a kashe mai kisan a matsayin ramako. Da zarar an amince da haka, 'yan uwan wanda aka kashe suma suna da wajibci su nemi sulhu mai adalci da sada zumunci, yayin da waliyyin ko wakilin mai kisan shi ma dole ne ya biya da sauri da mutunci.

Ana samun wannan ta hanyar bayar da tsoro mai ƙarfi wanda ke hana sake aikata laifuka. Idan mutum ya san tabbas cewa farashin da zai biya don aikata kisan kai shi ne ransa, to ya fi yiwuwa ya tsaya ya yi tunani kafin ya yanke shawarar ci gaba. Haka kuma ana kiyaye rai ta hanyar gamsar da dangin wanda aka kashe, ta hanyar tabbatar da adalci a kan mai laifin, wanda hakan zai sa ba za su nemi ƙarin ramuwa a kan iyalan mai laifin ba, kuma ba su da hakkin neman hakan. A zamanin jahiliyya a Larabawa, sha'awar ramuwa ba ta da iyaka, wanda ya haifar da yaƙe-yaƙe da rikice-rikice masu tsawo da suka ci shekaru da yawa. Yaƙin al-Basūs 1 da aka sani sosai ya ci tsawon shekara arba'in, ana tsayawa da ci gaba. Akwai kuma wasu rikice-rikicen iyali, kabila da gida inda ramuwa da zubar da jini suka ci gaba har tsararraki.

This is achieved by providing strong deterrence, preventing further crimes from being committed. When a person knows for certain that the price he will pay for committing murder is his own life, he is more likely to stop and think before deciding to go ahead. Life is also preserved by giving satisfaction to the victim’s relatives in exacting justice on the offender, with the effect that they will neither seek, nor have the right to seek, further revenge on the offender’s family. In pre-Islamic Arabia the desire for vengeance knew no limits, leading to protracted wars and conflicts that continued for years on end — the notorious al-Basūs 1 wars lasted, on and off, for forty years. There were other family, tribal and clan feuds in which vendettas and bloodshed continued for generations.

Dokar ramuwa ta adalci tana ƙarfafa rayuwa a ma'ana mai faɗi da cikakke. Kisan kai zalunci ne ga rai kuma laifi ne da ya shafi ɗan Adam baki ɗaya. Ta hanyar hana a aikata kisan kai guda ɗaya, doka tana tabbatar da cewa rai ba ya ta'azzara a matsayin ƙima marar iyaka. Wannan manufa ta fi girma sosai fiye da ceton rayuwar mutum ɗaya ko wasu mutane. Manufa ce da ke kare rai da kuma tabbatar da darajarsa.

The law of just retribution promotes life in a wider and more comprehensive sense. Murder is an aggression on life and a criminal act against humanity as a whole. In preventing a single murder from being committed, the law upholds the inviolability of life as an absolute value. This is a far higher goal than saving the life of an individual or a group of people. It is a goal that enshrines life.

Abin da ya fi muhimmanci, ayar tana kwadaitar da muminai su yi tunani sosai a kan wannan al'amari, su gano hikimar da ke bayan dokar, domin "ku zama masu tsoron Allah" — ko kuma "ku zama masu tsoron God". Note: the rules require "God" rather than "Allah," so the correct rendering is: Abin da ya fi muhimmanci, ayar tana kwadaitar da muminai su yi tunani sosai a kan wannan al'amari, su gano hikimar da ke bayan dokar, domin ku zama masu tsoron God.

Ga al'ummar Musulunci, ko ummah, wadda aka wajabta mata gudanar da yaki na gwagwarmaya, watau jihadi, a matsayin hanyar kafa tsarin duniya na Allah, da daukar jagorancin bil'adama, da tsayawa a matsayin shaida a kan sauran bil'adama, abu ne da ya zama dole a wajabta azumi. Azumi hanya ce ta gwada jajircewar mutum da karfin zuciyarsa, kuma muhimmin bangare ne na dangantakar mutum da Allah. Horo ne da ke koyar da mutum yadda zai daukaka sama da bukatun jikinsa, ya kuma shawo kan matsin sha'awa, don ya samu albarkar Allah da lada.

For the Muslim community, or ummah, duty-bound to undertake a campaign of struggle, i.e. jihad, as a means of establishing God’s universal order, to assume the leadership of mankind, and to stand witness against the rest of mankind, it is only natural that fasting should he made obligatory. Fasting is a means of testing man’s determination and will-power, and an important aspect of man’s relationship with God. It is a discipline that teaches man how to rise above his physical needs and overcome the pressure of temptation in order to earn God’s blessings and reward.

Waɗannan su ne muhimman abubuwan da ake buƙata don horarwa da tarbiyyar muminai, domin su iya ɗaukar saƙon Allah gaba duk da jaraba, cikas da wahalhalun da babu makawa za su fuskanta.

These are essential ingredients for the discipline and training of the believers so that they may carry God’s message forward despite the temptations, the obstacles and hardships they are bound to encounter.

Duk da cewa ni ba na goyon bayan a tabbatar da wajibai da ayyukan addini, musamman a al'amuran ibada, ta hanyar dogaro da fa'idodin abin duniya da ake gani nan take, wanda ke bayyana ta hanyar gwaji ko ta hanyar binciken kimiyya, ba zan musanta cewa azumi yana da fa'idodin lafiya da dama a fili ba. Sai dai a ra'ayina, manufar da ke bayan wajibai na addini ta fi girma kuma ta fi fadi fiye da duk wata fa'ida ta zahiri da ake samu daga gare su. Babban manufar ita ce a shirya mutum yadda ya kamata domin ya cika rawar da yake takawa a wannan duniya, da kuma kamalar da aka nufa ya kai ta a rayuwa ta gaba.

Although I am not in favour of justifying religious obligations and practices, especially in matters of worship, on the grounds of their immediate material benefits, which become apparent with experience or through scientific discovery, I would not deny that fasting has several obvious health benefits. But in my view, the whole purpose underlying religious obligations is far greater and more comprehensive than any physical advantages gained from them. The overall aim is to adequately equip man for the fulfilment of his role in this world and for the perfection he is intended to achieve in the life to come.

Yana da bayyana cewa dukkan ayyukan addini da wajibai Allah ne ya tsara su, cikin cikakken la'akari da bukatun jikin mutum da iyawarsa. Duk da haka, bai kamata mu tabbatar da su kawai bisa abin da iliminmu, wanda yake da iyaka, zai iya ganowa ba. Iyakar ilimin ɗan adam ta kasance mai iyaka, kuma ba ta iya fahimtar hikimar Ubangiji da ke bayan tsari da tsarin da Allah ya zaɓa domin horar da mutum da kuma gudanar da duniya baki ɗaya.

Wasu labarai da aka ruwaito sun nuna halayyar Annabi ﷺ game da keɓewa daga azumin Ramadan a lokacin tafiya. Waɗannan labaran suna ba mu hangen yadda Musulmin farko suka karɓa tare da aiwatar da irin waɗannan hukunce-hukunce, tun kafin malamai su gabatar da ƙa'idodin shari'a masu sarƙaƙiya. Waɗannan rahotanni suna nuna wata hanya ta gaskiya da sabuntawa ga Musulunci, wadda ke ba shi, da rayuwa a ƙarƙashinsa, ma'ana mai ƙarfi da daɗi.

A number of reported incidents illustrate the Prophet’s attitude towards the exemption from fasting in Ramadan while travelling. These give us a glimpse of how the early Muslims received and implemented such rules, long before scholars introduced legal technicalities. These reports reflect a realistic and dynamic approach to Islam which gives it, and life under it, a vigorous and agreeable meaning.

1. Jābir ya ruwaito cewa a watan Ramadan ne Manzon Allah ﷺ ya bar Madīnah zuwa Makkah, a shekarar da ta zama ta Musulunci. Ya ci gaba da azumi har ya isa Kurā` al-Ghamīm, haka kuma waɗanda suka yi tafiya tare da shi. Sa'an nan ya nemi a kawo masa kofin ruwa, ya ɗaga shi domin kowa ya gani, ya sha daga cikinsa.

1. Jābir reports that it was in the month of Ramadan that the Prophet left Madinah for Makkah, the year it fell to Islam. He observed the fast until he reached Kurā` al-Ghamīm, and so did those who marched with him. Then he called for a glass of water, raised it for everyone to see, and drank from it.

Daga baya aka faɗa masa cewa wasu mutane sun ci gaba da azumi. Sai ya ce, "Su ƴan tawaye ne! Su ƴan tawaye ne!" [Muslim da al-Tirmidhi ne suka ruwaito] 2. Anas ya ruwaito: "Wata ƙungiya daga cikinmu tana tafiya tare da Manzon Allah ﷺ a watan Ramadan. Wasu daga cikinmu suna azumi, wasu kuma ba sa azumi. A wata rana mai zafi, muka tsaya domin hutawa, babu inuwa ko kaɗan. Wanda yake da inuwa mafi yawa shi ne wanda yake da riga da zai rufe kansa da ita. Wasu kuma suna amfani da hannayensu wajen kare kansu daga rana. Waɗanda suke azumi kuwa sun faɗi saboda gajiya, yayin da waɗanda ba sa azumi suka kafa tantuna suka bai wa dabbobi ruwa."

Later he was told that some people continued to fast. He said, “They are disobedient! They are disobedient!” [Related by Muslim and al-Tirmidhī] 2. Anas reports: “A group of us were once travelling with the Prophet in Ramadan. Some of us were fasting and some were not. On a hot day, we stopped to rest, with little or no shade available. The one who had maximum shade was a person who had a shirt to cover himself. Some used their hands as a cover from the sun. Those who were fasting collapsed of exhaustion while those who were not pitched the tents and gave water to the animals.

Yana cewa, Annabi ﷺ ya ce: "Waɗanda ba sa azumi sun tafi da dukan lada a yau." [Al-Bukhārī, Muslim da al-Nasā’ī ne suka ruwaito shi] 3. Jābir ya ruwaito: "Wata rana a cikin tafiya, Annabi ﷺ ya ga wasu mutane sun taru don su yi wa wani matafiyi inuwa. Sa'ad da ya tambaya abin da ya same shi, aka ce masa mutumin yana azumi. Sai Annabi ﷺ ya ce: 'Ba aikin alheri ba ne yin azumi a cikin tafiya.'" [Mālik, al-Bukhārī, Muslim, Abū Dāwūd da al-Nasā’ī ne suka ruwaito shi] 4. `Amr ibn Umayyah al-Đamarī ya ruwaito: "Da na dawo daga tafiya, na je wurin Annabi ﷺ, sai ya gayyace ni in ci abincin rana tare da shi. Na ba da hakuri saboda ina azumi. Sai Annabi ﷺ ya ce: 'To, bari in gaya maka game da matafiyi: Allah ya yafe masa azumi da rabin sallolinsa.'" [al-Nasā’ī ne ya ruwaito shi] 5. Wani mutum daga kabilar `Abdullāh ibn Ka`b ibn Mālik, mai suna Anas ibn Mālik, ya ruwaito Annabi ﷺ yana cewa: "Allah ya rage sallar matafiyi da rabi kuma ya yafe masa azumi. Haka kuma ya yafe azumi ga mai shayarwa da mace mai ciki idan sun ji tsoron jariransu." [Abū Dāwūd, al-Tirmidhī, al-Nasā’ī da Ibn Mājah ne suka ruwaito shi] 6. `Ā’ishah ta ruwaito cewa Ĥamzah ibn `Amr al-Aslamī, wanda yake yawan yin azumi, ya taɓa tambayar Annabi ﷺ game da azumi a cikin tafiya, sai Annabi ﷺ ya amsa: "Za ka iya yin azumi idan kana so, ko kuma ba za ka yi ba." [Mālik, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī da al-Nasā’ī ne suka ruwaito shi] Wata sigar wannan ĥadīth ta bayyana mutumin a matsayin "wanda ba shi da wahala wajen yin azumi."

An azumi ya zama wajibi ga Musulmi a shekara ta biyu bayan Hijira, watau

Fasting was made obligatory for Muslims in the second year after the Hijrah, i.e.

hijirar Annabi daga Makka zuwa Madina (wadda ta zama farkon kalandar Musulunci ta wata). Saboda haka, an wajabta azumi ne jim kadan kafin umarnin jihadi, ko kuma gwagwarmaya saboda manufar Allah. A matsayin sabon wajibi, azumi da farko yana da wahala ga Musulmi su yi. Waɗanda suka ga yana matuƙar wahala an ba su sauƙi, inda za su ciyar da mabukaci guda a kowace rana da suka rasa azumi. Sannan ana yin shawara gabaɗaya ta ciyar da mabuƙata, ko dai a matsayin aiki na nafila a kanta, ko kuma ta ciyar da mabuƙata fiye da adadin mafi ƙaranci a madadin azumi. "Wanda ya yi aikin alheri da son ransa, to, yana amfanar kansa ne." (Aya ta 184) Bayan haka sai shawara cewa, banda lokutan rashin lafiya ko tafiya, azumi zai fi amfani kuma ya fi dacewa duk da wahalar ko rashin jin daɗin da zai iya haifarwa: "Domin azumi alheri ne a gare ku, idan kun sani." (Aya ta 184) Akwai a nan wani abu bayyananne na ilimantarwa da horar da ƙarfin nufi domin Musulmi su yi ƙoƙarin yin azumi. Wannan kuma yana nuna amfanin azumi ga lafiya, duk da wahalar da yake janyowa, dukkansu muhimman abubuwa ne a tsarin koyon kai na Musulunci.

the Prophet’s migration from Makkah to Madinah (which was to become the start of the Islamic lunar calendar). Thus, the obligation of fasting was decreed shortly before the ordinance of jihād, or striving for God’s cause. As a new duty, fasting was at first hard for the Muslims to observe. Those who found it too strenuous were, therefore, given a concession, requiring them instead to feed one needy person for every day of fasting they miss. A general recommendation to feed the needy is then made, either as a voluntary act in itself or by feeding more than the minimum number of needy people in lieu of fasting. “He who does good of his own account does himself good thereby.” (Verse 184) This is followed by the recommendation that, apart from cases of illness or travel, fasting would be more beneficial and preferable despite the hardship or discomfort it might cause: “For to fast is to do good to yourselves, if you only knew it.” (Verse 184) There is here an obvious element of education and training of will-power to enable Muslims to make the effort to fast. This also highlights the health benefits of fasting, in spite of the strain, all of which are important factors in the Islamic self- education process.

Waɗannan shawarwarin sun kasance mataki ne na janye keɓancewar da aka yi wa mutane masu lafiya waɗanda ba sa tafiya, da kuma sanya azumin watan Ramadan ya zama wajibi, kamar yadda aya ta 185 ta bayyana. Wannan sassauci ya ci gaba da aiki ga tsofaffi waɗanda azumin Ramadan ke gajiyar da su sosai, kuma ba a tsammanin za su iya yin azumi daga baya ba.

A cikin ayoyin da ke magana kan azumi, an saka wata aya da ke nuna zurfin fahimta game da yanayin ɗan Adam. Tana kaiwa zurfin ruhin mutum, tana kawo ta'aziyya da lada mai yawa ga wanda ya yi azumi don biyayya ga umarnin Allah: "Idan bayina sun tambaye ka game da Ni, to, Ni ina kusa; ina amsa addu'ar mai addu'a idan ya kira Ni. Don haka su amsa Mini, kuma su yi imani da Ni, domin su bi hanya madaidaiciya." (Aya ta 186)

Interposed among the verses dealing with fasting comes a verse reflecting a profound insight into human nature. It reaches to the deepest recesses of the human psyche, offering solace and ample rewards for keeping the fast in response to God’s commands: “If My servants ask you about Me, well, I am near; I answer the prayer of the supplicant when he calls to Me. Let them then respond to Me, and believe in Me, so that they may follow the right way.” (Verse 186)

Lallai Allah yana da tausayi da jin kai sosai! Duk wata wahala da mutum zai iya fuskanta wajen yin azumi tana dushewa idan aka kwatanta ta da wannan tabbaci mai daɗi da taushi. Zaɓin kalmomi yana haifar da yanayi na kusanci da samun sauƙin shiga, inda Allah da kansa yake bayyana kai tsaye tsakaninSa da bayinSa. Ba Ya umurtar ManzonSa Annabi Muhammadﷺ kan yadda zai amsa tambayoyin muminai game da Shi ba. Shi da kansa Yake bayar da amsar: "Ina kusa." KusancinSa ba don kawai Ya ji ba ne, har ma don amsa nan take: "Ina amsa addu'ar mai roƙo idan ya roƙe Ni." (Aya ta 186)

How kind and compassionate God truly is! Any hardship encountered in keeping the fast fades in comparison with this friendly and gentle reassurance. The choice of words creates an atmosphere of intimacy and accessibility, with God Himself stating a direct contact between Him and His servants. He does not give instructions to His Messenger, the Prophet Muĥammad on how to answer believers’ questions about Him. He gives the answer Himself: “I am near.” His closeness is not only to listen but also for immediate response: “I answer the prayer of the supplicant when he calls to Me.” (Verse 186)

Wannan ayar tana cika zuciyar mumini da soyayya, da amincewa, da kwanciyar hankali sosai. A cikin wannan yanayi na abota da tausayi, Allah, wanda ba shi da bukatar kowa, yana umurtar masu imani su amsa kiransa su yi imani da shi, da fatan hakan zai shiryar da su zuwa hikima da adalci. "Don haka su amsa mini, su kuma yi imani da ni, domin su bi hanya madaidaiciya." (Ayar 186) Ta hanyar samun karimci da shiryarwar Allah, masu imani sun zama masu nasara ta kowane fanni.

This verse fills a believer’s heart with love, confidence and utter reassurance. In this atmosphere of friendliness and compassion, God, who has no need for anyone, directs believers to respond to Him and believe in Him, in the hope that this will guide them to wisdom and righteousness. “Let them then respond to Me, and believe in Me, so that they may follow the right way.” (Verse 186) By earning God’s generosity and guidance, believers end up winners on all counts.

Sūrah ɗin sai ta ci gaba da bayani game da dokokin azumi. Ta nuna cewa,ban da abinci da abin sha, musulmi masu aure an halatta musu saduwa da matansu tsakanin faɗuwar rana da alfijir. Ta bayyana ainihin lokacin azumi, wanda yake daga alfijir zuwa faɗuwar rana. Ta kuma nuna cewa a duk lokacin da mutane suka keɓe kansu a masallaci domin ibada a cikin watan Ramadan, watau i'tikāf, ba a halatta saduwa ga masu aure ba.

The sūrah then resumes its elaboration on the rules of fasting. It points out that, in addition to food and drink, married Muslims are permitted sexual intimacy with their spouses between sunset and dawn. It gives the exact time for the fasting which extends from dawn till sunset. It points out that during any period when people retire to a mosque for worship in Ramadan, i.e. i`tikāf, sexual intimacy is not permitted for married people.

An yarda muku ku kwanta da matayenku a daren da ya gabaci azumi.

It is lawful for you to be intimate with your wives during the night preceding the fast.

Suna zama tufafi a gare ku, ku kuma tufafi ne a gare su. Allah ya san cewa kun kasance kuna cin amanar kanku a wannan al'amari, sai ya karɓi tubarku, ya kuma yafe muku. Saboda haka, yanzu kuna iya kwanciya da su, ku nemi abin da Allah ya rubuta muku. Ku ci ku sha har sai farin zaren safiya ya bayyana a gare ku daga baƙin zaren dare. Sa'an nan ku cika azumi har zuwa dare. Kada ku kwanta da matayenku alhali kuna i'tikafi a cikin masallatai. Waɗannan iyakokin Allah ne, don haka kada ku kusance su.

They are as a garment for you, as you are for them. God is aware that you have been deceiving yourselves in this respect, and He has turned to you in His mercy and pardoned you. So, you may now lie with them and seek what God has ordained for you. Eat and drink until you can see the white streak of dawn against the blackness of the night. Then resume the fast till nightfall. Do not lie with your wives when you are in retreat in the mosques. These are the bounds set by God, so do not come near them.

Haka Allah ke bayyana ayoyinsa ga mutane, domin su zama masu tsoron Allah.

Thus God makes clear His revelations to people, that they may remain God- fearing.

(Aya ta 187)

(Verse 187)

Lokacin da aka fara shar'anta azumi, idan mutum ya yi barci da dare, ba zai ci ba, ba zai sha ba, kuma ba zai kwanta da matarsa ba, ko da ya farka kafin asuba. Ya faru cewa wasu Musulmi ba su da abin da za su ci a lokacin abincin dare. Wani mutum ya yi barci kafin ya ci komai, sai ya yi azumin ranar gobe ma, wanda hakan ya sa azumin ya zama mai wahala. Haka kuma, wasu sun so yin jima'i da matansu, sai suka yi. Annabi ﷺ ya lura sosai da wahalar da Musulmi suke sha. Ba da jimawa ba, Allah ya sauƙaƙa lamarin ta hanyar saukar da wannan aya a matsayin alamar rahamarsa da alherinsa.

A cikin wannan mahallin na azumi da kauracewa abinci da abin sha, wannan sura ta sake yin gargaɗi, a wannan karon game da kwace dukiyar wasu mutane ba bisa ƙa'ida ba. Ayar tana magana musamman kan gabatar da hujjoji na ƙarya da na yaudara a gaban alƙali ko mai shiga tsakani, don samun hukunci mai amfani da zai ba mutum damar mallakar dukiyar wani. Domin ƙara jin tsoro da hana aikata haka, gargaɗin ya biyo nan take bayan ambaton iyakokin da Allah ya kafa da kuma kira zuwa ga ƙara taka-tsantsan da tsoron Sa.

Within this context of fasting and abstention from food and drink, the sūrah sounds another warning, this time against usurping other people’s possessions. The verse refers specifically to presenting false and fraudulent evidence before a judge or an arbiter in order to obtain a favourable judgement giving one the right to appropriate someone else’s property. To reinforce the sense of deterrence, the warning follows immediately after reference to the bounds set by God and the call for more consciousness and fear of Him.

Kada ku cinye dukiyar juna ta haramci, kuma kada ku ba da ita a matsayin cin hanci ga alƙalai don ku cinye wani ɓangare na dukiyar mutane da zunubi, alhali kuna sane.

Do not devour one another’s property wrongfully, nor bribe with it the judges in order that you may sinfully, and knowingly, deprive others of any part of what is rightfully theirs. (Verse 188)

Yayin da yake sharhi kan wannan ayar, Ibn Kathīr ya kawo wata riwaya daga `Alī ibn Abī Ţalĥah, wanda ya ruwaito daga Ibn `Abbās, ɗan uncle na Manzon Allah kuma sahabi, yana cewa ayar tana magana ne kan wanda ya ke bin wani bashi. Sanin cewa mai bin bashin ba shi da takardar tabbaci, sai mai bashin ya musanta wajibcin biyan gaba ɗaya. Sai ya kai al'amarin gaban alƙali, yana sane da cewa shi ne mai laifi, yana ɗaukar abin da ba halal ba a gare shi, kuma ba shi da wata hujja ko kaɗan. Ya ƙara da cewa Mujāhid, Sa`īd ibn Jubayr, `Ikrimah, al-Ĥasan, Qatādah, al-Suddī, Muqātil ibn Ĥayyān, da `Abd al-Raĥmān ibn Zayd ibn Aslam duk sun yi gargaɗi game da yin jayayya a cikin ƙarar idan mutum ya san cewa shi ne ke kan kuskure. Ibn Kathīr ya kuma yi nuni ga riwayoyin da al-Bukhārī da Muslim suka ruwaito, inda Umm Salamah ta ruwaito daga Annabi ﷺ yana cewa: "Ni mutum ne kawai."

Commenting on this verse, Ibn Kathīr cites a report by `Alī ibn Abī Ţalĥah who quotes Ibn `Abbās, a cousin and Companion of the Prophet, as saying that the verse refers to someone owing money to another. Knowing that the creditor has no document to prove the debt, the debtor denies liability altogether. He would then put the matter before a judge, knowing very well that he is in the wrong, taking what is unlawful to him, and has no case whatsoever. He adds that Mujāhid, Sa`īd ibn Jubayr, `Ikrimah, al-Ĥasan, Qatādah, al-Suddī, Muqātil ibn Ĥayyān, and `Abd al- Raĥmān ibn Zayd ibn Aslam have all warned against contesting a dispute when one knows oneself to be in the wrong. Ibn Kathīr also refers to accounts in al-Bukhārī and Muslim in which Umm Salamah quotes the Prophet as saying: “I am only human.