Sehemu hii inahusu mfululizo wa maagizo yanayohusu mpangilio wa kijamii wa jamii ya Waislamu wakati wa malezi yake huko Madinah. Pia inatambulisha baadhi ya vipengele vya ibada ya kidini ya Kiislamu. Sehemu mbili hizi zinakwenda pamoja, na zimeunganishwa na dhana ya kudumisha hisia ya kumcha Mungu, au taqwā, ambayo inasisitizwa kuelekea mwisho wa kila sehemu. Inafaa kukumbuka kuwa kipengele hicho hicho cha taqwā kilisisitizwa mwishoni mwa aya iliyotangulia (177), ambayo ilieleza vipengele vya msingi vya wema, vikijumuisha vipengele vya imani na tabia za kivitendo.

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.

Kifungu hiki kinajadili vipengele vya kisheria vya kisasi cha haki (qiṣāṣ) katika kesi za kuua.

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

Inaeleza hukumu za wasia na urithi, na inaeleza masharti yanayohusu funga, swala, kujitenga msikitini kwa muda fulani (i`tikāf), pamoja na kanuni zinazosimamia madai ya kifedha.

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.

Muhtasari wa kila mojawapo ya mada hizi na nyinginezo katika kifungu hiki unahitimishwa kwa marejeo ya moja kwa moja au yasiyo ya moja kwa moja kwa taqwā.

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

Mtazamo huu wa kudumu na wa makusudi unaonyesha asili ya msingi ya dini ya Uislamu. Ni mfumo jumuishi, kitu kimoja kisichogawanyika. Mifumo yake ya kijamii, kanuni zake za kisheria, na ibada zake za kidini vyote vinatokana na imani na kutoka katika mpangilio mpana wa dunia unaoizaa. Vyote hivi vinaunganishwa na lengo moja la kujisalimisha kwa Mungu na kumtukuza, Muumba na Mruzuku, ambaye amemweka mwanadamu kuwa khalifa wake na mlezi wake katika dunia hii. Uwakili huu unategemea mwanadamu kumwabudu Mungu peke yake na kupokea dhana zake zote, mifumo yake na sheria zake kutoka Kwake peke yake.

Enyi mlioamini, kisasi kimewekwa juu yenu kwa ajili ya waliouawa: mtu huru kwa mtu huru, mtumwa kwa mtumwa, na mwanamke kwa mwanamke. Ikiwa mtu atasamehewa kitu na nduguye, basi kufuatwa kwake kufanywe kwa wema, na malipo yalipwe kwa namna nzuri. Hii ni wepesi na rehema kutoka kwa Mola wenu. Atakayevuka mipaka baada ya hapo, basi atapata adhabu chungu. Katika sheria hii ya kisasi kuna uhai kwenu, enyi wenye akili, ili mpate kumcha Mungu. (Aya 178-179)

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)

Kifungu hiki kinaanza kwa kuwaelekea waumini, kikiangazia sifa yao kuu ya kuwa wameukubali imani, jambo linalomaanisha kwamba wao hupokea sheria zao kutoka kwa Mwenyezi Mungu. Wanafahamishwa hapa kwamba kisasi katika kesi za mauaji kimewaruhusiwa, kwa mujibu wa masharti yaliyowekwa katika aya hizi mbili. Pia wanaitwa kutafakari juu ya lengo na hekima ya sheria hii, iliyoelezwa katika aya ya pili. Wanakumbushwa juu ya haja ya kuongeza hisia zao za kumcha Mungu, ambayo hufanya kazi kama kinga dhidi ya ziada yoyote au dhuluma katika kuwaadhibu wale wanaotuhumiwa kwa mauaji.

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.

Taarifa hii inaonyesha wazi jinsi kisasi kinavyopaswa kutekelezwa: mtu huru kwa mtu huru, mtumwa kwa mtumwa, mwanamke kwa mwanamke. Lakini, "Ikiwa kitu [cha hatia yake] kitasamehewa kwa mtu na ndugu yake, hilo litafuatiliwa kwa uadilifu, na malipo kwa ndugu yake yatatolewa kwa wema." (Aya ya 178) Hali hii hutokea pale ndugu wa mwathirika wanapoamua kukubali fidia ya kifedha badala ya kusisitiza kuuawa kwa muuaji kama kisasi. Mara hili likishakubaliwa, ndugu wa mwathirika pia wanalazimika kutafuta suluhu ya haki na ya kirafiki, huku mlezi au mwakilishi wa muuaji naye akilazimika kulipa kwa haraka na kwa heshima.

The statement clearly indicates how retribution ought to be exacted: a free man for a free man, a slave for a slave, a woman for a woman. But “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.” (Verse 178) This situation would arise when the victim’s relatives decide to accept financial compensation instead of insisting on the execution of the killer in retaliation. Once this is agreed, the victim’s relatives are also under an obligation to seek a fair and amicable settlement, while the killer’s guardian or representative must, on his part, settle readily and honourably.

Hili hufanikishwa kwa kutoa kizuizi chenye nguvu, kuzuia uhalifu zaidi usitendeke. Mtu anapojua kwa hakika kwamba bei atakayolipa kwa kufanya mauaji ni maisha yake mwenyewe, ana uwezekano mkubwa zaidi wa kusimama na kufikiri kabla ya kuamua kuendelea. Maisha pia yanalindwa kwa kuwapa ridhaa jamaa za muathiriwa kwa kumtendea haki mkosaji, kwa matokeo kwamba hawataomba wala hawatakuwa na haki ya kutafuta kisasi zaidi kwa familia ya mkosaji. Katika Uarabuni kabla ya Uislamu, hamu ya kulipiza kisasi haikuwa na mipaka, na kusababisha vita na migogoro ya muda mrefu iliyoendelea kwa miaka mingi bila kikomo. Vita maarufu vya al-Basūs 1 vilidumu, kwa vipindi, kwa miaka arobaini. Kulikuwa pia na uhasama mwingine wa kifamilia, kikabila na kikoo, ambao kisasi na umwagaji damu uliendelea kwa vizazi.

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.

Sheria ya kisasi cha haki inakuza uhai kwa maana pana zaidi na kwa ukamilifu zaidi. Mauaji ni uvamizi dhidi ya uhai na ni kitendo cha uhalifu dhidi ya ubinadamu kwa ujumla. Kwa kuzuia mauaji moja yasitendeke, sheria hiyo inalinda kutokiukwa kwa uhai kama thamani isiyo na masharti. Hili ni lengo lililo juu zaidi kuliko kuokoa maisha ya mtu mmoja au kundi la watu. Ni lengo linaloweka uhai katika nafasi ya heshima.

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.

Zaidi ya hayo, aya hiyo inawahimiza waumini kutafakari kwa kina jambo hili na kugundua hekima iliyo nyuma ya sheria hiyo, ili "mpate kuwa wacha Mungu."

More importantly, the verse urges believers to reflect deeply on this matter and discover the wisdom behind the code, in order “that you may remain God-fearing”.

Hii ndiyo kinga halisi inayoweza kuzuia mauaji yasitendeke tangu mwanzo, na kusimamisha visasi visivyoisha. Pasipo kipimo hiki cha kuzuia, hakuna sheria inayoweza kutekelezwa kwa mafanikio, na uhalifu hauwezi kamwe kung'olewa kwa ufanisi. Sheria na kanuni zisizo na unyeti wa namna hii, au ambazo hazimjazi watu hofu na heshima ya mamlaka iliyo juu na yenye nguvu zaidi kuliko mamlaka ya kibinadamu, hazitoshi na hazina ufanisi.

Kwa jumuiya ya Waislamu, au ummah, ambayo ina wajibu wa kufanya kampeni ya kujitahidi, yaani jihadi, kama njia ya kuanzisha utaratibu wa ulimwengu wa Mungu, kuchukua uongozi wa wanadamu, na kusimama kama shahidi dhidi ya wanadamu wengine, ni jambo la kawaida kabisa kwamba kufunga kufanywe kuwa wajibu. Kufunga ni njia ya kupima azma na nguvu ya nia ya mwanadamu, na ni sehemu muhimu ya uhusiano wa mwanadamu na Mungu. Ni nidhamu inayomfundisha mwanadamu jinsi ya kujiinua juu ya mahitaji yake ya kimwili na kushinda shinikizo la majaribu ili apate baraka na thawabu za Mungu.

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.

Hizi ni viungo muhimu kwa nidhamu na malezi ya waumini ili waweze kubeba ujumbe wa Mungu mbele, licha ya majaribu, vikwazo na mateso ambayo bila shaka watakutana nayo.

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.

Ingawa sipendelei kuhalalisha wajibu na matendo ya kidini, hasa katika mambo ya ibada, kwa msingi wa manufaa yake ya moja kwa moja ya kimwili, yanayojitokeza kwa uzoefu au kupitia ugunduzi wa kisayansi, sikatai kwamba kufunga kuna faida kadhaa za wazi kwa afya. Lakini kwa maoni yangu, lengo lote lililo msingi wa wajibu wa kidini ni kubwa na pana zaidi kuliko manufaa yoyote ya kimwili yanayopatikana kutokana nayo. Lengo kuu ni kumwandaa mwanadamu ipasavyo ili atimize nafasi yake duniani na ukamilifu ambao amekusudiwa kuufikia katika maisha ya Akhera.

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.

Ni dhahiri kwamba desturi zote za kidini na wajibu wote vimewekwa na Mwenyezi Mungu kwa kuzingatia kikamilifu mahitaji ya kimwili ya binadamu na uwezo wake, lakini hatupaswi kuyahalalisha kwa msingi pekee wa yale ambayo elimu yetu, ingawa ni finyu, inaweza kugundua. Upeo wa elimu ya binadamu bado ni mdogo, hauwezi kufahamu hekima ya Mungu iliyo nyuma ya mpangilio na mfumo ambao Mungu amechagua kwa ajili ya kumlea binadamu na kuendesha ulimwengu kwa ujumla.

Idadi ya matukio yaliyosimuliwa yanaonyesha msimamo wa Mtume ﷺ kuhusu ruhusa ya kutofunga Ramadhani wakati wa safari. Matukio haya yanatupa picha ya jinsi Waislamu wa mwanzo walivyopokea na kutekeleza kanuni kama hizo, kabla wanazuoni hawajaanzisha istilahi za kisheria. Simulizi hizi zinaakisi mbinu halisi na yenye nguvu ya Uislamu, inayoupa Uislamu, pamoja na maisha chini yake, maana hai na ya kupendeza.

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 anasimulia kuwa ilikuwa katika mwezi wa Ramadhani ambapo Mtume ﷺ aliondoka Madina kuelekea Makka, mwaka ambao Makka ilifunguliwa kwa Uislamu. Alifunga saumu hadi alipofika Kurā` al-Ghamīm, na walioandamana naye nao walifunga. Kisha aliomba kikombe cha maji, akakiinua ili watu wote waone, kisha akanywa.

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.

Baadaye alielezwa kwamba baadhi ya watu waliendelea kufunga. Akasema, "Wao ni waasi! Wao ni waasi!" [Imepokewa na Muslim na al-Tirmidhī] 2. Anas anasimulia: "Kundi letu moja lilikuwa safarini pamoja na Mtume ﷺ katika Ramadhani. Baadhi yetu tulikuwa tukifunga na wengine hawakufunga. Siku moja yenye joto kali, tulisimama kupumzika, pasipo kivuli au kikiwa kidogo sana. Aliyekuwa na kivuli kikubwa zaidi alikuwa ni mtu aliyekuwa na shati la kujifunika nalo. Baadhi walitumia mikono yao kujikinga na jua. Wale waliokuwa wamefunga walianguka kwa uchovu, huku wale ambao hawakufunga wakisimamisha mahema na kuwapa maji wanyama."

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.

Akitoa maoni, Mtume ﷺ alisema: “Wale ambao hawafungi leo wamechukua thawabu zote.” [Imepokewa na al-Bukhārī, Muslim na al-Nasā’ī] 3. Jābir anasimulia: “Siku moja safarini, Mtume ﷺ aliona kundi la watu wamekusanyika ili kumtengenezea kivuli mtu mmoja msafiri. Alipouliza kulikoni, aliambiwa kwamba mtu huyo amefunga. Mtume ﷺ akasema: ‘Si wema kufunga wakati wa safari.’” [Imepokewa na Mālik, al-Bukhārī, Muslim, Abū Dāwūd na al-Nasā’ī] 4. `Amr ibn Umayyah al-Đamarī anasimulia: “Nilipowasili kutoka safarini, nilimripoti Mtume ﷺ, ambaye alinialika nishiriki chakula cha mchana. Nilimwomba radhi kwa sababu nilikuwa nimefunga. Mtume ﷺ akasema: ‘Basi nikueleze kuhusu msafiri: Mwenyezi Mungu amemsamehe kufunga na nusu ya sala zake.’” [Imepokewa na al-Nasā’ī] 5. Mtu kutoka kabila la `Abdullāh ibn Ka`b ibn Mālik, aitwaye Anas ibn Mālik, anamnukuu Mtume ﷺ akisema: “Mwenyezi Mungu amepunguza nusu ya sala kwa msafiri na amemsamehe kufunga. Pia amemsamehe kufunga mama anayenyonyesha na mwanamke mjamzito iwapo wanaogopa kwa ajili ya watoto wao.” [Imepokewa na Abū Dāwūd, al-Tirmidhī, al-Nasā’ī na Ibn Mājah] 6. `Ā’ishah anasimulia kwamba Ĥamzah ibn `Amr al-Aslamī, ambaye mara nyingi alikuwa akifunga, mara moja alimwuliza Mtume ﷺ kuhusu kufunga wakati wa safari, naye Mtume ﷺ akamjibu: “Unaweza kufunga ukipenda, au usifunge.” [Imepokewa na Mālik, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī na al-Nasā’ī] Toleo jingine la hadith hii linamweleza mtu huyo kuwa ni ‘mtu ambaye hakuwa na shida yoyote kufunga’.

Kufunga (Saumu) kuliwekwa kuwa wajibu kwa Waislamu katika mwaka wa pili baada ya Hijra, yaani

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

kuhama kwa Mtume kutoka Makka kwenda Madina (ambako kulikuja kuwa mwanzo wa kalenda ya Kiislamu ya mwandamo). Kwa hiyo, wajibu wa kufunga ukawekwa muda mfupi kabla ya amri ya jihadi, yaani kujitahidi katika njia ya Mungu. Kama jambo jipya la wajibu, kufunga mwanzoni kulikuwa kugumu kwa Waislamu kutekeleza. Wale waliopata shida kubwa mno waliruhusiwa kupewa wepesi, wakitakiwa badala yake kumlisha mhitaji mmoja kwa kila siku ya kufunga walioikosa. Kisha kunatolewa wito wa jumla wa kuwalisha wahitaji, ama kama tendo la hiari lenyewe au kwa kuwalisha wahitaji wengi zaidi ya idadi ya chini badala ya kufunga. "Na anayefanya kheri kwa hiari yake, basi ni bora kwake." (Aya ya 184) Kisha inafuata wito kwamba, isipokuwa katika hali ya maradhi au safari, kufunga ni bora na kunafaa zaidi licha ya uzito au usumbufu unaoweza kusababisha: "Na kufunga ni bora kwenu, kama mngejua." (Aya ya 184) Hapa kuna dhahiri kipengele cha elimu na mafunzo ya nguvu ya nia ili kuwawezesha Waislamu kujitahidi kufunga. Hili pia linaonyesha faida za kiafya za kufunga, licha ya mzigo wake, ambayo yote ni mambo muhimu katika mchakato wa Kiislamu wa kujielimisha binafsi.

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.

Mapendekezo haya yalikuwa hatua kuelekea kuondolewa kwa msamaha wa watu wenye afya njema wasiosafiri, na kufanya kufunga mwezi wa Ramadhani kuwa wajibu, kama ilivyotolewa katika aya ya 185. Ruhusa hiyo iliendelea kuwa halali kwa wazee ambao wanaona kufunga Ramadhani ni jambo zito mno, na ambao haitarajiwi kwamba wataweza kufunga baadaye.

Miongoni mwa aya zinazozungumzia funga, kumewekwa aya inayoakisi uelewa wa kina kuhusu asili ya binadamu. Aya hii hufika kwenye kina kabisa cha nafsi ya binadamu, ikitoa faraja na thawabu kubwa kwa anayetekeleza funga kwa kutii amri za Mwenyezi Mungu: "Na waja wangu wakikuuliza kuhusu Mimi, basi hakika Mimi ni karibu. Namjibu muombaji anaponiomba. Basi waniitikie Mimi, na waniamini Mimi, ili wapate kuongoka." (Aya ya 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)

Jinsi Mungu alivyo mwema na mwenye huruma kweli! Taabu yoyote inayokutana nayo katika kufunga inafifia ikilinganishwa na hakikisho hili la upole na la kirafiki. Uchaguzi wa maneno unajenga mazingira ya ukaribu na upatikanaji, huku Mungu Mwenyewe akieleza uhusiano wa moja kwa moja kati Yake na waja Wake. Hakumpa Mtume wake, Muĥammad ﷺ, maagizo kuhusu jinsi ya kuwajibu waumini wanaouliza kuhusu Yeye. Yeye Mwenyewe ndiye anayetoa jibu: "Mimi ni karibu." Ukaribu wake si tu wa kusikiliza, bali pia wa kujibu mara moja: "Namjibu mwombaji dua anaponiomba." (Aya ya 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)

Aya hii hujaza moyo wa muumini upendo, kujiamini na faraja kamili. Katika mazingira haya ya urafiki na huruma, Mwenyezi Mungu, ambaye hana haja na yeyote, anawaelekeza waumini waitikie Yeye na kumwamini, kwa matumaini kwamba hilo litawaongoza kwenye hekima na uadilifu. "Basi waniitikie Mimi, na waniamini Mimi, ili waongoke." (Aya ya 186) Kwa kupata ukarimu na uongozi wa Mwenyezi Mungu, waumini hujikuta ni washindi katika kila jambo.

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.

Sura kisha inaendelea kufafanua kanuni za funga. Inaeleza kwamba, mbali na chakula na kinywaji, Waislamu waliooa wanaruhusiwa kujamiiana na wenzi wao kati ya machweo na alfajiri. Inatoa muda kamili wa funga, ambao unaanzia alfajiri hadi machweo. Inaeleza pia kwamba katika kipindi chochote ambacho watu hujitenga msikitini kwa ibada katika Ramadhani, yaani i`tikāf, kujamiiana hakuruhusiwi kwa watu waliooa.

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.

Ni halali kwako kujamiiana na wake zako usiku unaotangulia kufunga.

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

Wao ni kama nguo kwenu, nanyi ni kama nguo kwao. Mwenyezi Mungu anajua kwamba mlikuwa mkijidanganya nafsi zenu katika hili, basi Amekubalia toba yenu na kukusamehe. Kwa hiyo sasa mnaweza kuwakaribia, na kutafuta yale aliyowawekea Mwenyezi Mungu. Kuleni na kunywe mpaka mweupe wa alfajiri utokee wazi kutoka weusi wa usiku. Kisha timizeni funga mpaka usiku. Wala msiwakaribie wake zenu wakati mnapokuwa mmejitenga kwa ibada msikitini. Hizi ndizo mipaka aliyoiweka Mwenyezi Mungu, basi msiikaribie.

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.

Hivyo ndivyo Mungu anavyofafanua ufunuo wake kwa watu, ili wabaki wakimcha Mungu.

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

(Aya 187)

(Verse 187)

Wakati funga ilipowekwa mara ya kwanza, mtu alipokwisha kulala usiku, hakuruhusiwa kula, kunywa wala kufanya tendo la ndoa na mke wake, hata kama aliamka kabla ya alfajiri. Ikatokea kwamba baadhi ya Waislamu hawakuwa na chochote cha kula wakati wa chakula cha jioni. Mtu mmoja alishindwa na usingizi kabla hajapata kula chochote, hivyo ilimbidi kufunga siku iliyofuata pia, jambo lililofanya funga kuwa ngumu. Vilevile, baadhi walikuwa na tamaa ya kufanya tendo la ndoa, nao wakalifanya. Mtume ﷺ alifahamu kwa undani ugumu ambao Waislamu walikuwa wakiupata. Muda mfupi baadaye, Mungu aliupunguza ugumu huo kwa kuteremsha aya hii, kama ishara ya rehema na wema wake.

Katika muktadha huu wa kufunga na kujizuia na chakula na kinywaji, sura hii inatoa onyo jingine, safari hii dhidi ya kujichukulia mali ya watu wengine. Aya hii inarejelea hasa kuwasilisha ushahidi wa uongo na wa udanganyifu mbele ya hakimu au msuluhishi ili kupata hukumu inayofaa itakayompa mtu haki ya kujimilikisha mali ya mtu mwingine. Ili kuimarisha hali ya kuzuia, onyo hilo linafuata mara moja baada ya kutajwa kwa mipaka iliyowekwa na Mwenyezi Mungu na wito wa kuwa na uchamungu zaidi na kumcha Yeye.

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.

Msichukue mali ya kila mmoja wenu kwa dhuluma, wala msiitoe kama rushwa kwa mahakimu ili mpate kula sehemu ya mali ya watu kwa dhambi, nanyi mnajua.

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)

Akitoa maoni juu ya aya hii, Ibn Kathīrananukuu simulizi ya `Alī ibn Abī Ţalĥah, ambaye anamnukuu Ibn `Abbās, binamu na Sahaba wa Mtume ﷺ, akisema kwamba aya hiyo inahusu mtu ambaye anadaiwa pesa na mwingine. Akijua kwamba mdai hana hati ya kuthibitisha deni, mdaiwa anakana kabisa kuwa na deni. Kisha angeliweka suala hilo mbele ya hakimu, akijua vizuri kwamba yeye ndiye mwenye makosa, akichukua kile ambacho ni haramu kwake, na hana hoja yoyote kabisa. Anaongeza kwamba Mujāhid, Sa`īd ibn Jubayr, `Ikrimah, al-Ĥasan, Qatādah, al-Suddī, Muqātil ibn Ĥayyān, na `Abd al-Raĥmān ibn Zayd ibn Aslam wote wameonya dhidi ya kugombania mzozo pale mtu anapojua kwamba yeye mwenyewe ana makosa. Ibn Kathīr pia anarejelea simulizi katika al-Bukhārī na Muslim ambamo Umm Salamah anamnukuu Mtume ﷺ akisema: “Mimi ni binadamu tu.

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.