Labari na 113 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

Labari na 113 - Tsarin Mulki na Daular Khilafah (Daftarin Farko) | Quran Course

0% read · 1 min left

Tsarin Mulki na Daular Khilafah (Daftarin Farko) Bookmark

This chapter was translated automatically from English and may contain mistakes. Read the original

Show original

Labari na 113

Article 113

by Sheikh Taqiuddin An-Nabahani1 min readViewed 192 times

Asali, maza da mata an raba su, kuma ba sa haɗuwa sai dai idan akwai buƙata da Shari'a ta amince da ita, kuma ta yarda da taron su saboda ita, kamar kasuwanci da aikin hajji.

In origin men and women are segregated, and do not come together except for a need by Shar’ agrees to it and agrees to their assembly for it , such as trade and the pilgrimage.

Wannan labarin an samo shi ne daga dalilai masu yawa. Na farko: Shari'a ta raba rayuwar Musulmi zuwa fagen jama'a da fagen na kansa. A rayuwar mace ta kansa, tana iya bayyana abin da ke sama da Awrah dinta ga Maharimanta (dangi na kusa da ba za a iya aurensu ba), amma a fagen jama'a ba za ta iya bayyana komai daga jikinta ba sai fuskarta da hannayenta. Na biyu: Shari'a ta sanya safuffukan mace a sallah bayan na maza. Na uku: Shari'a ta umarci maza su sunkuyar da idanunsu daga mata, haka mata su yi wa maza. Na hudu: an umarci mace ta rufe jikinta da tufafi masu kamewa wanda ke rufe kowane bangare na wuraren ado, sai dai abin da ke bayyane daga gare ta (wato hannayenta da fuskarta). Na biyar: an halatta mata ta bayyana abin da ke sama da Awrah dinta a rayuwarta ta kansa tsakanin Maharimanta.

This article is derived from numerous evidences. Firstly: the Shari’ah divided the Muslim’s life between the general and private spheres, and in the woman’s private life she can display what is above her Awrah to her Maharim (close family relatives), whereas in her public sphere she cannot display anything from her body except her face and hands. Secondly, the Shari’ah made the rows of the woman in prayer behind that of the men. Thirdly, the Shari’ah ordered men to lower their gaze from the women, and vice versa. Fourthly, the woman has been ordered to cover herself in modest clothing which covers every part of the places of adornment, except for that which is apparent from her (in other words, her hands and face). Fifthly, it is permitted for her to display what is above her Awrah in her private life between her Maharim.

Dukkan hujjojin wadannan hukunce-hukunce suna nuna cewa tushen su shi ne maza an raba su da mata, ta yadda kowannensu yana rayuwa a wata duniya daban da ta dayan. Tare da wannan, an halatta wasu al'amura a kan mace, an ba da shawarar wasu, kuma an wajabta mata wasu. Saboda haka, wajibi ne ta aiwatar da abin da ya wajaba, da abin da aka ba da shawara, da abin da aka halatta, amma ba tare da tabarruj ba (kwalliya mai jan hankali), kuma da sutturar da Allah (SWT) ya siffanta a cikin Alkur'ani da kalmominsa (SWT): "Kuma su nade wani bangare na mayafansu a kan kirjinsu." (TMQ 24:31) shi ne tufa ta sama/ta waje; yayin da kalmominsa (SWT): "Su saukar (su sanya) a kansu mayafansu na waje" yana magana ne a kan tufa ta ciki, domin ana sanya jilbabi a sama da tufafi. Al-Jawhari ya ce a cikin Al-Sihhah: "Jilbabi shi ne murfi, wasu kuma suna cewa shi ne zane." A cikin kamus na Al-Muheet an ambata cewa: "Jilbabi yana kama da siradabi ko sinmar, wato riga ko babban tufa ga mata wacce ke karkashin mayafi, ko kuma tana boye tufafinta kamar murfi." Kuma "idnaa'" (jan tufa) na nufin saukar da ita zuwa kasa; ana cewa "ja murfin, saukar da shi", kuma ma'anar jan a nan ita ce saukarwa, kuma ma'anar saukar da tufa ita ce kawai a sauke ta zuwa kasa. Sannan kalmominsa (SWT)...

All of the evidences for these rules indicate that the basis is that men are segregated from women, and so each of them lives in a different sphere of life than the other. Along with this, the woman has had certain issues made permitted, recommended and obligatory upon her. Therefore, it is imperative that she undertakes what is obligatory, and recommended, and permitted, but without Tabarruj (beautification which attracts attention) and with the clothing which Allah (swt) described in the Quran with His (swt) words. “And to wrap [a portion of] their headcovers over their chests.” (TMQ 24:31) is the upper/outer clothing; whereas His (swt) words. “Bring down (let down) over themselves their wrapping outer garments.” is referring to the clothing from underneath, because the Jilbab is worn above the clothing. Al-Jawhari said in Al-Sihhah “The Jilbab is the cover and some say it is a sheet”. In the Al-Muheet dictionary it mentions “the Jilbab is in the form of the Sirdab or the Sinmar, which is the gown or a large garment for women under the cover, or conceals her clothing like a cover”. And to “draw” (Idnaa') clothing is to lower it to the bottom; it is said “draw the cover, lower it”, and the meaning of drawing here is lowering, and the only meaning of lowering the clothing is to lower it to the bottom. And His (swt) words.

Saboda haka, tana da izinin fita ta sanya tufafin da Shari'a ta ƙayyade mata, da kuma haɗuwa da maza domin aikata abin da Shari'a ta halatta mata, kamar siye da sayarwa, aiki, naɗa wakili, riƙon yara da sauran makamantansu, da kuma gudanar da abin da aka wajabta mata kamar Hajji da biyan Zakka, ko abin da aka mustahabbanta mata kamar sadaka ta nafila, taimakon talakawa, da kula da marasa lafiya da sauransu. Waɗannan buƙatu an tabbatar mata da su daga fuskar hukunci ta Shari'a, ko sun kasance wajibi, mustahabbi, ko halal, kuma Shari'a ta tabbatar da taron maza da mata yayin da ake aiwatar da su. Saboda haka, waɗannan dalilai suna nuna cewa tsarin rayuwa a Musulunci shi ne raba maza da mata a cikin wuraren kebe-kebe na gida, da kuma barin maza da mata su haɗu a wuraren jama'a domin aiwatar da duk abin da aka wajabta musu, ko aka mustahabbanta musu, ko aka halatta musu, tare da sanya tufafin da Shari'a ta ƙayyade mata. Waɗannan su ne dalilan wannan maƙala.

Therefore, she is allowed to go out dressed in accordance with what the Shari’ah specified for her, and meet with men in order to undertake what the Shari’ah allowed her to do, such as buying, selling, employment, appointing proxies, custody and so on, and to carry out was has been made obligatory upon her such as Hajj and paying the Zakah, or recommended upon her such as voluntary charity, helping the poor, treating the sick and so on. These needs have been confirmed from the legislative angle for her by the Shari’ah, whether they were obligatory, recommended, or permitted, and has confirmed the gathering of men and woman while they are undertaken. Therefore, these evidences indicate that the method of life in Islam is to segregate men from the women in the private sphere, and allow men and women to gather in the public sphere in order to carry out whatever was obligatory, recommended, or permitted upon them with the dress in accordance with what the Shari’ah specified to her. These are the evidences for this article.