Waɗannan ayoyi biyu suna samar da wani ɗan gajeren sashe da ke ci gaba da kawar da cikas waɗanda suka hana yaƙi da Byzantines da abokan nasu Larabawa Kiristoci a yankunan arewacin Larabawa. An tara mayaƙa domin wannan balaguro a watan Rajab, wanda yana ɗaya daga cikin watanni huɗu masu tsarki. Sai dai saboda wata dabara, Rajab a waccan shekara bai faɗi a lokacin da ya kamata ba saboda jinkiri, abin da aya ta biyu ta wannan sashe ta yi Allah-wadai da shi. Bisa ga rahotanni, watan Dhul-Hijjah na waccan shekara ma bai dace da lokacinsa ba, domin ya kamata ya faɗi a watan da ya gabace shi, Dhul-Qa'dah, wanda hakan ke nufin cewa Rajab a zahiri yana cikin Jumada ta biyu. Wannan ruɗani ya faru ne saboda al'ummar jahiliyya sun yi wasa da al'adunsu, suna girmama tsarkakan abubuwa a zahiri kawai. Koyaushe za a sami fassarori da ra'ayoyi da za su goyi bayan duk wani take-take matuƙar batun halal da haram aka bar shi ga mutane, kamar yadda yake a dukkan al'ummomin jahiliyya.

These two verses form a short passage that continues the process of removing obstacles that impeded the fight against the Byzantines and their Christian Arab allies in the northern parts of Arabia. Mobilization for this expedition took place in the month of Rajab, which is one of the four sacred months. However, due to a certain ploy, Rajab in that year did not fall at its right time because of postponement, which is denounced in the second verse of this passage. According to reports, the month of Dhu’l-Hijjah that year was also out of place, and it was meant to fall in the preceding month of Dhu’l-Qa`dah, which meant that Rajab was actually in Jumādā II. This mess was due to the fact that the jāhiliyyah society had played about with its traditions and only outwardly honoured sanctities. There will always be interpretations and views to support any transgression as long as the question of permissibility and prohibition is assigned to human beings, as is the case in all jāhiliyyah societies.

Yana iya zama da amfani a ba da cikakken bayani game da yadda wannan lamari ya taso. Allah (SWT)... — wait, the rule says write the Hausa word for God, not "Allah". So: Yana iya zama da amfani a ba da cikakken bayani game da yadda wannan lamari ya taso. Allah ya sanya watanni huɗu a cikin shekara su zama masu tsarki: uku a jere, waɗanda su ne Zul-Ƙa'ida, Zul-Hijja da Muharram, da wani guda da ya zo daga baya, wato watan Rajab. A bayyane yake cewa wannan tsarki ya fara ne tun lokacin da aka wajabta aikin Hajji a lokacinsa da aka tsara, kowace shekara, tun zamanin Ibrahim da Isma'il. Duk da cewa Larabawa sun karkatar da addinin Ibrahim, kuma nisan da suka yi daga koyarwarsa ya yi yawa, sun ci gaba da girmama waɗannan watanni saboda tsarkinsu yana da alaƙa da aikin Hajji, lokacin da yake da muhimmanci ga rayuwar Larabawan Hijaz, musamman mutanen Makka. A cikin waɗannan watanni masu tsarki, an kiyaye Larabawa daga dukkan faɗa. An kiyaye zaman lafiya, wanda hakan ya ba maziyarta damar yin tafiya da gudanar da harkokin kasuwanci masu amfani a wannan lokaci.

Adadin watannin, a wurin Allah, shine goma sha biyu, kamar yadda Allah ya ƙaddara a ranar da Ya halicci sammai da ƙasa. Daga cikinsu akwai huɗu mai tsarki, bisa ga dokar da ba ta canzawa [ta Allah]. (Aya ta 36).

The number of months, in God’s sight, is twelve as set by God’s decree on the day when He created the heavens and the earth. Of these, four are sacred, according to the ever-true law [of God]. (Verse 36).

Wannan ayar ta Alƙur'ani tana danganta asalin lokaci da yadda yake tafiya da yanayin duniya da yadda Allah ya halicce ta, da kuma asalin halittar sammai da ƙasa. Tana gaya mana cewa akwai zagayowar lokaci ta dindindin wadda ta ƙunshi watanni goma sha biyu. Cewa tana dindindin a bayyane yake daga gaskiyar cewa a kowace zagayowa akwai watanni goma sha biyu. Wannan yana cikin hukuncin Allah, ma'ana yana cikin dokar Allah ga duniya. Saboda haka, zagayowar tana dindindin kuma watannin goma sha biyu ne, babu yiwuwar ƙari ko ragi. Tafiyarta tana bisa ga dokar Allah wadda aka fara aiki da ita lokacin da Allah ya halicci sammai da ƙasa.

This Qur’ānic statement refers the origin of time and the way it runs to the nature of the universe and how God created it, and to the origin of creation of both the heavens and the earth. It tells us that there is a permanent cycle of time consisting of twelve months. That it is permanent is evident from the fact that in every cycle there are twelve months. This is included in God’s decree, which means that it is part of the divine law for the universe. Hence, the cycle is permanent and the months are twelve, without any possibility of increase or decrease. Its movement is in accordance with the divine law set into operation when God created the heavens and the earth.

Nuni ambaton cewa wannan zagayen lokaci yana da dorewa yana zama gabatarwa ga sanya wasu watanni su zama masu tsarki. Zaɓensu da tsarkinsu wani ɓangare ne na umarnin Allah ko dokarSa wadda ba za a iya canzawa bisa ra'ayi ba. Ba za a iya sanya ta ƙarƙashin sha'awar mutane ba, waɗanda za su iya so su gabatar da wata wata su koma da wani. Dorewarta tana kama da na yanayi da ke biyo juna bisa wata dokar da ba ta canzawa: "bisa ga dokar Allah mai gaskiya kullum." (Aya ta 36) Don haka wannan addini yana cikin cikakkiyar jituwa da dokar da ke tafiyar da halittar sammai da ƙasa da ayyukansu.

The reference to the fact that this time cycle is permanent serves as a prelude to making certain months sacred. Their selection and sanctity is part of God’s decree or His law which cannot be changed at will. It simply cannot be made subject to people’s desires who may wish to bring one month forward and put another back. Its permanence is similar to that of the seasons which follow one another according to a constant law: ‘according to the ever-true law of God.” (Verse 36) This religion is, then, in perfect harmony with the law which governs the creation of the heavens and the earth and their functions.

Jinkiri a wata shekara wani ƙarin kafirci ne wanda ta hakan ne kafirai ke ɓata. Suna halatta shi a wata shekara, suna haramta shi a wata shekara, don su cika adadin watannin da Allah ya tsarkake, sai su halatta abin da Allah ya haramta. Mummunan aikinsu ya kasance abin ƙawa a gare su. Allah ba ya shiryar da mutanen kafirci. Ayah ta 37

The postponement [of sacred months] is only an excess of unbelief in which the unbelievers are led astray. They declare it permissible one year and forbidden another year, so that they may make up the number of the months which God has sanctified, and thus they make lawful what God has forbidden. The evil of their deeds thus seems fair to them. God does not guide those who are unbelievers. (Verse 37)

Mujāhid, wani malami mai iko a tafsirin Alƙur'ani, ya ce wani mutum daga kabilar Kinānah yana zuwa kowace shekara zuwa aikin hajji yana hawan jakinsa yana cewa: "Ni ba wanda za a iya soke shi ko ya dawo da rashin nasara. Babu wanda zai iya ƙin abin da na faɗa. Mun mayar da watan Muĥarram mai tsarki, kuma mun bar Şafar ya zo daga baya." Shekara mai zuwa kuwa zai sake zuwa yana cewa: "Mun mayar da Şafar mai tsarki, kuma mun bar Muĥarram ya zo daga baya." Wannan ita ce ishara a cikin faɗin Allah game da yadda suke ƙara adadin watannin da Allah ya tsarkake, waɗanda suke huɗu. Idan suka jinkirta watan mai tsarki, to a zahiri suna halatta abin da Allah ya haramta. Abdurrahman ɗan Zaid ɗan Aslam, wani fitaccen malami a tafsirin Alƙur'ani, ya ambata cewa wannan abu wani mutum ne daga kabilar Kinānah mai suna al-Qulummus ya yi a zamanin jahiliyya. A wancan lokaci Larabawa suna dakatar da yaƙi da kai hari ga juna a watan mai tsarki. Mutum zai haɗu da wanda ya kashe mahaifinsa, amma ba zai ɗaga hannu ya cuce shi ba. Wata rana wannan mutum ya ba da umarni a fara kai hari. Lokacin da aka gaya masa cewa watan Muĥarram ne, ya ce: "Za mu jinkirta shi a wannan shekara. Akwai watannin Şafar biyu a wannan shekara. Shekara mai zuwa za mu rama wannan ta hanyar mayar da su watannin Muĥarram biyu." Lallai shekara mai zuwa ya umarce su kada su kai hari a watan Şafar, don haka shi ma ya zama mai tsarki.

Mujāhid, an authoritative commentator on the Qur’ān, says that a man from the tribe of Kinānah used to come every year to the pilgrimage riding his donkey and say: “I am not one who may be criticised or return with failure. No one may reject what I say. We have made al-Muĥarram sacred and let Şafar come later.” The following year he would come again and say: “We have made Şafar sacred and let al- Muĥarram come later.” This is the reference in God’s statement to their making up the number of months God has sanctified, which are four. When they delay a sacred month they actually make lawful what God has forbidden. `Abd al-Raĥmān ibn Zayd ibn Aslam, another leading commentator on the Qur’ān, mentions that this was done in pre-Islamic days by a man from the tribe of Kinānah called al-Qulummus. In those days the Arabs would stop fighting or launching raids on one another in the sacred month. A man would meet his father’s killer and he would not lift a hand to harm him. One day this man gave orders to set out for a raid. When he was told that it was the month of al-Muĥarram, he said: “We will delay it this year. There are two Şafar months this year. Next year we will compensate for this by making them two Muĥarrams.” Indeed the following year, he told them not to launch any raid in Şafar, so that it too was made sacred.