Mapema katika sura hii yalitolewa amri zinazowataka wanawake kufunika mapambo yao ya mwili na pambo lao, ili kusiwe na nafasi kidogo ya kishawishi au kuchochea tamaa. Hapa kuna ruhusa maalum kwa wanawake wazee ambao hawana tena hamu ya kukaa na wanaume, na ambao hawachochei tena tamaa za wanaume.
Earlier in the sūrah orders were given requiring women to cover their charms and adornments so that there is little room for temptation or exciting desire. An exception is made here in the case of older women who no longer have the desire to consort with men, and who no longer excite men’s desires:
Wanawake wazee ambao hawana tena matarajio ya kuolewa hawana dhambi wakiweka chini nguo zao za nje, mradi tu wasijionyeshe kwa kujipamba kwa kuvutia.
Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms.
Lakini ni bora kwao kuwa wanyenyekevu. Mungu husikia yote na kujua yote. (Aya 60)
But it is better for them to be modest. God hears all and knows all. (Verse 60)
Wanawake wazee kama hao wanaweza, ikiwa wanachagua, kuvua mavazi yao ya juu na nguo zao za nje, mradi hilo lisifichue uchi wao, na mradi wasifanye maonyesho, wakionyesha mvuto wao au mapambo yao. Ni bora kwao wasifanye hivyo, wakiendelea kuvaa nguo zao za nje zilizolegea. Katika kueleza adabu kama hiyo, sura inatumia neno yasta`fifna, linalotokana na mzizi wa Kiarabu `iffah, unaomaanisha usafi wa nafsi au staha. Hivyo, mwenendo huu unaelezwa kuwa unalenga kuhifadhi usafi wa nafsi kwa sababu ya uhusiano wa karibu kati ya usafi wa nafsi na kufunika mvuto wa wanawake, ilhali kuonyesha mvuto huo kunahusiana sana na kishawishi. Maelekezo haya yanaendana na mtazamo wa jumla wa Kiislamu kwamba njia bora ya kulinda usafi wa watu ni kupunguza nafasi za kishawishi.
Such elder women may, if they choose, put aside their cloaks and outer garments, provided that this does not expose their nakedness, and that they do not make a show, displaying their charms or adornments. It is better for them that they should not do so, continuing to wear their outer, loose garments. In describing such modesty the sūrah uses the word yasta`fifna, which is derived from the Arabic root `iffah, meaning chastity. Thus, this attitude is described as aiming to maintain chastity because of the close link between chastity and covering women’s charms, while exposing such charms is closely linked to temptation. This instruction is in line with the general Islamic view that the best method of guarding people’s chastity is to reduce the chances for temptation.
"Mungu husikia yote na anajua yote." Yeye anafahamu mambo yote, ikiwa ni pamoja na yale yanayotamkwa na yale yanayowaziwa moyoni mwa mtu. Swali hapa ni la nia na dhamiri.
“God hears all and knows all.” He is aware of all things, including what is uttered and what is entertained in one’s thoughts. The question here is one of intention and conscience.
Sura hiyo kisha inashughulikia kipengele kingine cha mahusiano na marafiki na jamaa.
The sūrah then tackles another aspect of relations with friends and relatives:
Hakuna lawama juu ya vipofu, wala lawama juu ya vilema, wala lawama juu ya wagonjwa; wala juu yenu wenyewe kwa kula katika nyumba zenu, au nyumba za baba zenu, au nyumba za mama zenu, au nyumba za ndugu zenu wa kiume, au nyumba za dada zenu, au nyumba za wajomba zenu wa upande wa baba, au nyumba za shangazi zenu wa upande wa baba, au nyumba za wajomba zenu wa upande wa mama, au nyumba za shangazi zenu wa upande wa mama, au katika nyumba ambazo funguo zake ziko mikononi mwenu, au katika nyumba za marafiki zenu. Hamtapata dhambi kwa kula pamoja au kwa kula peke yenu. Lakini mtakapoingia majumbani, toeni salamu kwa ajili ya nafsi zenu, salamu ya baraka na nzuri, iliyoamrishwa na Mwenyezi Mungu. Hivyo ndivyo Mwenyezi Mungu anavyokubainishia Aya zake, ili mpate kufahamu.
No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick; and neither to yourselves for eating from your houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or in houses of which the keys are in your possession, or in the houses of your friends. You will incur no sin by eating in company or separately. But when you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God. Thus does God make His revelations clear to you, so that you may use your reason. (Verse 61)
روايات تُفيد بأنه في الأيام الأولى للإسلام، كان المسلمون يأكلون في البيوت المذكورة في هذه الآية دون استئذان أصحابها، وكانوا يصطحبون معهم الفقراء المكفوفين والعرجان والمرضى. ثم لما نزلت الآية: "ولا تأكلوا أموالكم بينكم بالباطل" (البقرة: 188)، شعروا بحرج شديد من الأكل في بيوت الأقارب، وشعر الفقراء المكفوفون والعرجان والمرضى بالحرج من مشاركتهم إلا إذا دعاهم صاحب البيت دعوة خاصة. ويعكس ذلك الحساسية الدقيقة لدى المسلمين الأوائل ورغبتهم في تجنّب كل ما يمتّ بصلة، ولو من بعيد، إلى ما حرّمه الله. ومن هنا نزلت هذه الآية، فأباحت إباحة تامة للأقارب أن يأكلوا في بيوت من ذُكروا فيها، وأن يصطحبوا معهم المحتاجين الذين وصفتهم الآية. ويُفهم هذا كله على شرط واضح، وهو أن يكون صاحب البيت غير كارهٍ لذلك، وألا يلحقه من أكلهم في بيته ضرر. وإنما زِيد هذا القيد استناداً إلى القواعد العامة كالحديثين: "لا ضرر ولا ضرار"، و"لا يحل مال امرئ مسلم إلا بطيب نفس منه". [رواه الشافعي]
ولما كانت هذه الآية تضع تشريعاً محدداً، فإننا نلاحظ كيف جاءت صياغتها، إذ اختير لفظها بعناية شديدة حتى لا يبقى مجال للشك أو اللبس. ونلاحظ أيضاً ترتيب ذكر الأقارب ترتيباً معيناً؛ فقد بدأت الآية بالإشارة إلى بيوت الأبناء والزوجات دون أن تذكر هؤلاء الأقارب صراحة، فدخلوا في العموم في قوله: "بيوتكم"، لأن بيت الابن والبنت والزوجة أو الزوج كأنه بيت الإنسان نفسه. ثم ذُكرت البيوت الأخرى بدءاً ببيوت الأب والأم والعم والعمة والخال والخالة. Miongoni mwa waliotajwa pia ni mtu aliyekabidhiwa kulinda mali ya mtu, akiwa na funguo zake. Mtu kama huyo anaweza kula katika nyumba hiyo kwa kiasi kinachokubalika, asichukue zaidi ya kile anachohitaji kwa chakula chake mwenyewe. Pia wameongezwa marafiki wa karibu, ili uhusiano nao uwe sawa na uhusiano na jamaa za mtu mwenyewe. Kwa kweli, marafiki wanaweza kufurahi sana kuona marafiki zao wakila nyumbani mwao bila haja ya ruhusa yoyote. Lakini haya yote yanategemea kutosababisha madhara kwa mwenye nyumba.
Reports suggest that in the early days of Islam, Muslims used to eat in such houses mentioned in this verse without asking the owners’ permission. They also took with them poor people who were blind, lame or ill. Then when averse was revealed stating: “Do not devour one another’s property wrongfully,” (2: 188) they felt very uneasy about eating in relatives’ homes. Furthermore, such poor people as were blind, lame or ill felt uneasy about joining them, unless they were specifically invited by the owner. This reflects the keen sensitivity of the early Muslims, and their desire to avoid anything that was even remotely connected with what God prohibited. Hence, this present verse was revealed, making it perfectly permissible for relatives to eat in the homes of such relatives mentioned in the verse, and to bring with them such needy people as the verse describes. All this is understood to be contingent on the clear understanding that the home owner is not averse to this, and their eating in his home does not cause him any harm. Adding such a proviso is based on general rules like those outlined in the following two ĥadīths: “There shall be no infliction of harm on oneself or others,” and “It is not permissible to take the property of a Muslim except with his consent.” [Related by al-Shāfi`ī] Since this verse lays down certain legislation we note how it is phrased, choosing its wording very carefully so as not to leave any room for doubt or confusion. We also note how relatives are mentioned in a specific order. It starts with a reference to the homes of one’s own children and spouses without even mentioning these relatives. The verse includes these in the general reference to “your houses”, because the house of one’s son, daughter, wife or husband is like one’s own. Then other homes are mentioned, starting with those belonging to a father, mother, paternal uncle and aunt, maternal uncle and aunt. Added to these is a person who is entrusted with looking after one’s property, having the keys to it. Such a person may eat from that house in accordance with what is reasonable, not taking more than what he needs for his own food. Also added are friends’ homes so as to make the relation with them similar to that with one’s own relatives. Indeed, friends may be very happy for friends to eat at their homes without the need for any permission. But all this is conditional on causing no harm to the home owner.
Baada ya kutaja nyumba ambazo mtu anaweza kula bila kuomba ruhusa kabla, aya inaendelea kueleza namna ambavyo kula huko kunaweza kufanyika: “Hamtapata dhambi kula pamoja au kila mmoja peke yake.” Katika siku za kabla ya Uislamu, baadhi ya Waarabu hawakupenda kula peke yao. Mtu wa namna hiyo akikosa mtu wa kula naye, hangegusa chakula. Mwenyezi Mungu aliondoa kizuizi hiki, kwa sababu kinasababisha matatizo yasiyo ya kawaida. Aliacha jambo hili liwe rahisi ili kukidhi hali zote. Kwa hiyo watu wanaweza kula peke yao au pamoja.
Having mentioned the homes in which one may eat without seeking prior permission, the verse continues to explain the manner in which such eating may take place: “You will incur no sin by eating in company or separately.” In pre-Islamic days some Arabs disliked eating alone. If such a person did not find someone to eat with, he would not touch the food. God lifted this restriction, because it causes unnatural complications. He left the matter simple to cater for all situations. Hence people may eat alone or in company.
Aya hii inatoa maelekezo kuhusu adabu zinazopaswa kuzingatiwa unapoingia katika nyumba ambazo watu wanaruhusiwa kula humo: "Mnapoingia majumbani, salimianeni kwa salamu iliyobarikiwa, nzuri, kama alivyoagiza Mungu." (Aya ya 61) Muundo wa maneno wa agizo hili katika asili ya Kiarabu unaonyesha ustadi mzuri, kwani unasema: sallimū `alā anfusikum, yaani 'jisalimieni wenyewe kwa wenyewe', kueleza maana iliyotolewa katika tafsiri kama 'salimianeni'. Hii ni dalili ya uimara wa uhusiano kati ya wale wanaotajwa katika aya hii. Mtu anayemsalimu jamaa yake au rafiki yake, kwa kweli, anajisalimia nafsi yake mwenyewe, na salamu anayotoa imeagizwa na Mungu, kana kwamba inatoka Kwake. Kwa hiyo ni salamu iliyobarikiwa, iliyojaa wema. Hivyo inaanzisha kifungo kati yao ambacho hakikatiki kamwe.
The verse adds an instruction on manners to be observed when entering such homes where people are allowed to eat: “When you enter houses, greet one another with a blessed, goodly greeting, as enjoined by God.” (Verse 61) The phraseology of this instruction in the Arabic original employs a fine touch as it says: sallimū `alā anfusikum ‘greet yourselves’ to express the meaning given in translation as ‘greet one another’. This is an indication of the strength of the relationship between those mentioned in this verse. A person who greets his relative or friend is actually greeting himself, and the greeting offered is enjoined by God, as though coming from Him. It is thus blessed, full of goodness. As such it establishes a bond between them that is never severed.
Maelekezo haya yanasisitiza kwamba waumini wanahisi uhusiano wao na Mwenyezi Mungu katika mambo yote, na wanathamini hekima iliyo nyuma ya sheria za Mungu: {Hivyo ndivyo Mwenyezi Mungu anavyokubainishia Aya zake, ili mpate kutumia akili zenu.} (Aya ya 61)
These instructions emphasize that the believers feel their bond with God in all matters and appreciate the wisdom behind divine legislation: “Thus does God make His revelations clear to you, so that you may use your reason.” (Verse 61)