Ushbu parchada Madinadagi shakllanish davrida musulmon jamoasining ijtimoiy tuzilishiga oid bir qator ko‘rsatmalar hamda musulmonlarning diniy ibodatlarining ayrim jihatlari bayon etilgan. Ikki qism bir-biri bilan uzviy bog‘liq bo‘lib, har bir qismning oxirida ta’kidlangan taqvo, ya’ni Allohdan qo‘rqish tuyg‘usini saqlash tushunchasi bilan bog‘langan. Shuni eslatib o‘tish joizki, bu taqvo xususiyati oldingi oyatning (177) oxirida ham ta’kidlangan edi. Ushbu oyatda imon va amaliy xulq-atvor jihatlarini o‘z ichiga olgan yaxshilikning asosiy unsurlari bayon etilgan.

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.

Passaj qotillik holatlarida adolatli qisos (qişāş) ning huquqiy jihatlarini muhokama qiladi.

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

U'sha vasiyat va meros hukmlarini bayon etadi, shuningdek ro'za, namoz, ma'lum muddatga masjidda o'tirish (i'tikof) va moliyaviy da'volarni boshqaruvchi qoidalarga oid hükmlarni bayon etadi.

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.

Ushbu parchadagi bu va boshqa mavzularning har birining mazmuni taqvo (taqvā) haqidagi to‘g‘ridan-to‘g‘ri yoki bilvosita ishora bilan yakunlanadi.

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

Bu izchil va ongli yondashuv islom dinining mohiyatini yorqin namoyon etadi. U yaxlit tizim, bo‘linmas bir butunlikdir. Uning ijtimoiy tizimlari, huquqiy qonunlari va diniy marosimlari imondan hamda u yaratgan keng qamrovli dunyoqarashdan kelib chiqadi. Bularning barchasini Xudoga – Yaratguvchi va Rizq beruvchi Zotga bo‘ysunish va Uni ulug‘lash umumiy maqsadi birlashtirib turadi. Xudo insonni bu dunyoda O‘zining noibi va mas’ul vakili etib tayinlagan. Bu vakolat insonning faqat Xudoga ibodat qilishiga hamda barcha tushuncha, tizim va qonunlarini faqat Undan olishiga bog‘liqdir.

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.

Ey iymon keltirganlar! Sizlarga o‘ldirilganlar uchun qisos farz qilindi: erkin kishi uchun erkin kishi, qul uchun qul va ayol uchun ayol. Kimga (qotilning) birodaridan biror narsa kechirilsa, bas, (bu holda) ma’ruf bilan ta’qib qilinsin va unga (diya) yaxshilik bilan ado etilsin. Bu sizning Rabbingizdan yengillik va rahmatdir. Kim bundan keyin tajovuz qilsa, unga alamli azob bor. Ey aql egalari! Qisosda sizlar uchun hayot bor, shoyad (Allohdan) qo‘rqsangiz.

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)

Ushbu parcha imonga keltirilgan murojaat bilan boshlanadi, unda mo'minlarning asosiy fazilati — imon keltirganliklari ta'kidlanadi, ya'ni ular o'z qonunlarini Allohdan emas, balki Xudodan qabul qilishadi. Ularga bu yerda, ushbu ikki oyatda belgilangan qoidalarga muvofiq, qotillik holatlarida qasos olish ruxsat etilgani bildiriladi. Ikkinchi oyatda bayon etilgan ushbu qonunchilikning maqsadi va hikmati haqida o'ylab ko'rish ham ularga buyuriladi. Shuningdek, ularga qotillikda ayblanganlarni jazolashda har qanday haddan oshish yoki adolatsizlikka yo'l qo'ymaslik uchun xavfsizlik vazifasini o'taydigan Xudodan qo'rqish tuyg'usini kuchaytirish zarurligi eslatiladi.

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.

Bayonda Qasos qanday amalga oshirilishi kerakligini aniq ko'rsatadi: erkin odam uchun erkin odam, qul uchun qul, ayol uchun ayol. Lekin: "Agar biror kishiga uning ukasi tomonidan (qotillik gunohidan) biror narsa kechirilsa, bu adolat bilan ta'qib qilinsin va birodariga yaxshilik bilan to'lov berilsin." (178-oyat). Bu vaziyat, marhumning yaqinlari qotilni qasos sifatida o'ldirishni talab qilish o'rniga moliyaviy tovon olishga qaror qilganda yuzaga keladi. Buga kelishib olingach, marhumning yaqinlari ham adolatli va do'stona kelishuvga intilishga majburdirlar, qotilning vasiysi yoki vakili esa o'z navbatida tezda va sharaf bilan to'lashi shart.

Bunga erishiladi: kuchli qaytaruvchi ta'sir berish orqali, yangi jinoyatlarning sodir etilishining oldini olish bilan. Odam aniq bilsa, qotillik uchun to'laydigan narxi o'z hayoti ekanini, u qaror qabul qilishdan oldin to'xtab, o'ylab ko'rish ehtimoli ko'proq bo'ladi. Hayot shuningdek, jabrlanuvchining qarindoshlariga jinoyatchidan adolatli qasos olish orqali qoniqish berish yo'li bilan saqlanadi; natijada ular jinoyatchining oilasidan yana qasos olishga intilmaydi va bunga haqqi ham bo'lmaydi. Islomgacha bo'lgan Arabistonda qasos istagi chegara bilmas edi, bu esa yillar davomida davom etgan uzoq urushlar va to'qnashuvlarga olib keldi: mashhur al-Basus 1 urushlari qariyb qirq yil davomida garchi uzilib-uzilib bo'lsa ham davom etdi. Shuningdek, avlodlar davomida qon to'kish va qasos olish davom etgan boshqa oilaviy, qabilaviy va urug'chilik nizolari ham bo'lgan.

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.

Adolatli qasos qonuni hayotni kengroq va keng qamrovli ma'noda himoya qiladi. Qotillik hayotga tajovuz va butun insoniyatga qarshi jinoyatdir. Bitta qotillikning oldini olish orqali qonun hayotning daxlsizligini mutlaq qadriyat sifatida ta'minlaydi. Bu yakka shaxsning yoki bir guruh odamlarning hayotini saqlashdan ancha yuksak maqsaddir. Bu hayotni mustahkamlaydigan maqsaddir.

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.

Bundan tashqari, bu oyat mo''minlarni ushbu masala ustida chuqur o''ylab, qonun ortidagi hikmatni topishga da''vat etadi, "toki taqvodor bo''lasizlar" deb.

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”.

Musulmon jamoasi, ya'ni ummat uchun, Alloh tomonidan yaratilgan ilohiy tartibni o'rnatish, insoniyatga yetakchilik qilish va butun insoniyat ustidan guvohlik berish maqsadida jihod, ya'ni kurash olib borishga mas'ul bo'lgan ekan, ro'za farz qilinishi tabiiydir. Ro'za insonning irodasi va qat'iyatini sinash vositasi hamda inson bilan Xudo o'rtasidagi munosabatning muhim jihatidir. U insonga jismoniy ehtiyojlaridan yuqori ko'tarilishni va vasvasa bosimini yengishni o'rgatadigan intizomdir, shu orqali u Xudoning baraka va mukofotiga sazovor bo'ladi.

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.

Bu narsalar mo''minlarning intizomi va tarbiyasi uchun zarur bo''lgan asosiy omillardir, toki ular vasvasalar, to''siqlar va duch kelishi muqarrar bo''lgan qiyinchiliklarga qaramay, Xudoning xabarini davom ettira olsinlar.

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.

Garchi men ibodatlarda, ayniqsa ibodat masalalarida, diniy majburiyatlar va amallarni darhol moddiy foyda bilan, ya'ni tajriba yoki ilmiy kashfiyotlar orqali ayon bo'ladigan foyda bilan asoslashni ma'qullamasam ham, ro'zaning bir qancha aniq sog'liq foydalari borligini inkor etmayman. Biroq menimcha, diniy majburiyatlarning butun mohiyati ulardan olinadigan har qanday jismoniy foydadan ancha kengroq va keng qamrovliroqdir. Umumiy maqsad insonni bu dunyodagi vazifasini bajarishga va oxirat hayotida erishishi lozim bo'lgan kamolotga yetarli darajada tayyorlashdir.

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.

Payg'ambarimizning (ﷺ) safar paytida Ramazon ro'zasidan ozod bo'lish masalasiga bo'lgan munosabatini bir qancha rivoyat qilingan voqealar yorqin ko'rsatadi. Bu voqealar ulug' olimlar huquqiy atamalarni joriy etishdan ancha oldin, dastlabki musulmonlarning bu qoidalarni qanday qabul qilib, amalga oshirganini bizga ko'z oldimizga keltiradi. Ushbu rivoyatlar Islomga, va uning ostidagi hayotga, uni barqaror va xushnud ma'no beradigan, real va harakatchan yondashuvni aks ettiradi.

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. Jobir xabar beradi: Payg‘ambar ﷺ Makkani fath qilgan yili, Ramazon oyida Madinadan Makka tomon yo‘lga chiqdi. U Kuro‘l-G‘amīmga yetguncha ro‘za tutdi, u bilan birga yurganlar ham ro‘za tutdilar. Keyin u bir piyola suv so‘radi, uni hamma ko‘rsin deb baland ko‘tardi va undan ichdi.

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.

Keyinroq unga xabar berildi, ba'zi odamlar ro'zani davom ettirayotgani haqida. U dedi: «Ular itoatsizlik qilmoqda! Ular itoatsizlik qilmoqda!» [Muslim va at-Tirmiziy rivoyat qilgan] 2. Anas rivoyat qiladi: «Bir safar biz bir guruh bo'lib Ramazon oyida Payg'ambar ﷺ bilan safarga chiqqan edik. Ba'zilarimiz ro'za tutgan, ba'zilarimiz esa tutmagan edi. Issiq kunda biz dam olish uchun to'xtadik, soya deyarli yo'q edi yoki umuman yo'q edi. Eng ko'p soyaga ega bo'lgan kishi ustiga yopinadigan ko'ylagi bor odam edi. Ba'zilar quyoshdan himoyalanish uchun qo'llaridan soyabon sifatida foydalandi. Ro'za tutganlar holdan toygancha yiqilib qolishdi, ro'za tutmaganlar esa chodirlar tikib, hayvonlarga suv berishdi».

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.

Ro‘zа (ro‘za tutish) hijratdan keyingi ikkinchi yilda musulmonlarga farz qilingan, ya’ni

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

Payg'ambarning Makkadan Madinaga hijrati (bu hodisa islom oy-kalendarining boshlanishi bo'ldi). Shunday qilib, ro'za farz qilinishi jihod, ya'ni Alloh yo'lidagi kurash to'g'risidagi farmondan ozgina oldin belgilangan edi. Yangi farz sifatida ro'za musulmonlar uchun dastlab tutish qiyin edi. Shu sababli, unga toqat qilolmaganlarga yengillik berildi: ular har bir qazo qilingan ro'za uchun bir muhtojni ovqatlantirishlari lozim edi. Shundan so'ng muhtojlarni ovqatlantirish umumiy tavsiya sifatida aytiladi, bu ixtiyoriy savob ish sifatida yoki ro'za o'rniga belgilangan eng kam miqdordan ko'proq muhtojni ovqatlantirish orqali amalga oshiriladi. "Kim o'z ixtiyori bilan yaxshilik qilsa, bu o'zi uchun foydadir." (184-oyat) Buning ortidan, kasallik yoki safar holatlari bundan mustasno, ro'za tutish qiyinchilik yoki noqulaylik tug'dirsa ham, undan ko'ra foydaliroq va afzalroq ekani tavsiya etiladi: "Ro'za tutish, agar bilsangiz, o'zingiz uchun yaxshilikdir." (184-oyat) Bu yerda musulmonlarga ro'za tutish uchun irodani tarbiyalash va mashq qildirish aniq ko'rinadi. Shuningdek, bu ro'zaning sog'liq uchun foydasini ham ta'kidlaydi, garchi u ma'lum darajada zo'riqtirsa ham. Bularning barchasi islomiy o'z-o'zini tarbiyalash jarayonining muhim omillaridir.

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.

Ushbu tavsiyalar sog'lom, safarda bo'lmagan kishilar uchun berilgan imtiyozni bekor qilish va 185-oyatda bayon etilganidek, Ramazon oyida ro'za tutishni majburiy qilish tomon qo'yilgan qadam edi. Ramazon oyida ro'za tutish o'ta og'ir kelgan va keyinroq ro'za tuta olishlari kutilmaydigan keksa kishilar uchun esa bu yengillik amal qilishda davom etdi.

Ro‘za haqidagi oyatlar orasiga joylashgan bir oyat inson tabiatiga oid chuqur hikmatni aks ettiradi. U inson ruhining eng chuqur qatlamlariga yetib boradi, Alloh amriga binoan ro‘zani tutgan kishi uchun taskin va mo‘l-ko‘l mukofot beradi: {Agar bandalarim Meni haqimda sendan so‘rasa, mana, Men yaqinman. Meni chaqirganda, duogo‘yning duosiga javob beraman. Shunday ekan, ular ham Menga itoat etsinlar va Menga ishonsinlar, shoyad to‘g‘ri yo‘lni topsalar.} (186-oyat)

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)

Qanchalik mehribon va marhamatli ekan Alloh! Ro‘za tutishda uchraydigan har qanday mashaqqat ushbu do‘stona va mehrli ta’minot oldida yo‘qqa chiqadi. So‘zlarning tanlanishi yaqinlik va yetib borish mumkinligi hissini uyg‘otadi, chunki Alloh Taolo O‘zi bandalari bilan bevosita aloqa borligini bayon qilmoqda. U Payg‘ambari Muhammad ﷺ ga mo‘minlarning O‘zi haqidagi savollariga qanday javob berish kerakligini buyurmaydi. Javobni O‘zi beradi: “Men yaqinman.” Uning yaqinligi faqat tinglash uchun emas, balki darhol javob berish uchun hamdir: “Men chaqirganida, duochining duosiga javob beraman.” (186-oyat)

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)

Ushbu oyat mo'min-mo'minaning qalbini muhabbat, ishonch va to'liq xotirjamlik bilan to'ldiradi. Shu do'stona va mehr-shafqatli muhitda, hech kimga muhtoj bo'lmagan Alloh (SWT)ga ... Let me correct that: the original says "God", so I must not use "Allah". Ushbu oyat mo'minning qalbini muhabbat, ishonch va to'liq xotirjamlik bilan to'ldiradi. Shu do'stona va mehr-shafqatli muhitda, hech kimga muhtoj bo'lmagan Xudo mo'minlarni Unga javob berishga va Unga ishonishga yo'naltiradi, shu yo'l bilan ular donolik va solihlikka erishishlari umid qilinadi. “Bas, ular Mening da'vatimga javob bersinlar va Menga iymon keltirsinlar, toki to'g'ri yo'lni topsinlar.” (186-oyat) Xudoning saxiyligi va hidoyatiga sazovor bo'lish orqali mo'minlar barcha jihatdan g'olib bo'lib chiqadilar.

Sura davomida ro‘za qoidalari haqidagi bayon yana davom etadi. U shuni ta’kidlaydiki, ovqat va ichimlikdan tashqari, turmush qurgan musulmonlarga quyosh botganidan to tong otguncha o‘z juftlari bilan jinsiy yaqinlikda bo‘lishga ruxsat berilgan. Ro‘za tong otganidan quyosh botguncha davom etishi uchun aniq vaqtni beradi. Shuningdek, Ramazon oyida odamlar ibodat qilish uchun masjidga kirib o‘tirgan, ya’ni i‘tikof qilgan har qanday davrda turmush qurgan kishilarga jinsiy yaqinlik ruxsat etilmasligini ta’kidlaydi.

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.

Ro‘za oldidagi kechada xotinlaringiz bilan yaqinlik qilish sizlar uchun halol qilingan.

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

Ular sizlar uchun libos, siz ham ular uchun libossiz. Alloh bilar, siz o‘zingizga xiyonat qilib kelgan edingiz, shuning uchun U sizning tavbangizni qabul qildi va sizni afv etdi. Endi ularga yaqinlik qilinglar va Alloh siz uchun yozib qo‘ygan narsani izlanglar. Tong yorug‘ining oq ipi qora ipdan ajralib, aniq ko‘ringuncha yeb-ichinglar. Keyin kechgacha ro‘zani tamomlanglar. Masjidlarda e’tikofda bo‘lganingizda xotinlaringiz bilan yaqinlik qilmanglar. Bu Alloh belgilagan chegaralardir, ularga yaqin bormanglar.

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.

Shunday qilib, Alloh O‘z oyatlarini odamlarga aniq bayon qiladi, toki ular taqvodor bo‘lsinlar.

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

(187-oyat)

(Verse 187)

Ro'za farz qilinganida, kishi kechasi uyquga ketganidan so'ng, hatto tong otishidan oldin uyg'onsa ham, ovqat yemas, suv ichmas va xotini bilan jinsiy aloqada bo'lmas edi. Shunday bo'ldiki, ba'zi musulmonlar iftor vaqtida yeydigan biror narsaga ega bo'lmadilar. Bir kishi ovqat yeyishga ulgurmasdan uyqu uni bosdi va ertasi kuni ham ro'za tutishga majbur bo'ldi, bu esa ro'zani og'ir qildi. Shuningdek, ba'zilar jinsiy aloqada bo'lishga moyil bo'lib, shunday qildilar. Payg'ambar ﷺ musulmonlar boshdan kechirayotgan mashaqqatni chuqur his qildilar. Ko'p o'tmay, Alloh taolo bu oyatni rahmat va marhamatining belgisi sifatida nozil qilib, vaziyatni yengillashtirdi.

Ushbu ro‘za va yeyish-ichishdan tiyilish kontekstida, sura yana bir ogohlantirish beradi, bu safar boshqalarning mol-mulkini nohaq egallashdan. Oyat aniq ravishda sudya yoki hakam oldida yolg‘on va soxta dalillarni keltirib, boshqa kishining mulkini o‘zlashtirish huquqini beradigan foydali hukm chiqarishga qaratilgan. Qaytaruvchi ta’sirni kuchaytirish uchun ogohlantirish Xudo belgilagan chegaralarga ishoradan darhol keyin keladi hamda Undan ko‘proq taqvo va qo‘rqishga chaqiriladi.

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.

Bir-biringizning molini nohaq yo'l bilan yemanglar va odamlarning mol-mulkidan bir qismini bilib turib gunoh yo'li bilan olishingiz uchun uni hokimlarga pora sifatida bermanglar. (188-oyat)

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)

Ibn Kasir bu oyatga sharh berar ekan, `Ali ibn Abu Tolha rivoyati bilan Ibn Abbosdan naql qiladi, u Payg'ambarning amakivachchasi va sahobiysi edi, va u aytadi: bu oyat kimningdir boshqa kishiga qarzi bo'lishi haqida. Qarzdor qarzni isbotlovchi hujjat yo'qligini bilgani uchun qarzni umuman inkor qiladi. Keyin u masalani sudyaga olib boradi, o'zi haqsiz ekanini yaxshi bilgan holda, o'ziga halol bo'lmagan narsani oladi va hech qanday asosi yo'q bo'ladi. U yana qo'shadi: Mujohid, Sa'id ibn Jubayr, Ikrima, al-Hasan, Qatoda, as-Suddiy, Muqotil ibn Hayyon va Abdurrahmon ibn Zayd ibn Aslam barchasi o'zini haqsiz deb bilgan holda nizoni davom ettirishdan ogohlantirganlar. Ibn Kasir shuningdek al-Buxoriy va Muslim kitoblaridagi rivoyatlarga ham murojaat qiladi, unda Ummu Salama Payg'ambar ﷺ shunday degani haqida naql qiladi: "Men faqat insonman."

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.