A yau Gabas na cikin wani tashin hankali mai zafi game da haƙƙoƙin mace, da kuma buƙatar a ba ta cikakkiyar daidaito da namiji. Daga cikin mafiya fitattun masu fafutukar kare haƙƙin mata akwai waɗancan maza da mata waɗanda, da sunan Musulunci, suke ihu da wauta mafi girma; wasu daga cikinsu suna da'awar cewa Musulunci ya kiyaye cikakkiyar daidaito tsakanin jinsi a kowane fanni, yayin da wasu kuma, saboda jahilcinsu game da Musulunci ko sakaci da shi, suna da'awar cewa Musulunci maƙiyin mace ne, domin yana wulakanta ta, yana rage matsayinta, yana ɗaukar ta a matsayin mai ƙarancin hankali, kuma yana sanya ta a matsayi kusan iri ɗaya da na dabbobi. A cewarsu, ita ba ta wuce abin biyan buƙatar jin daɗin namiji ba, da injin haifuwar jinsin ɗan adam, wanda hakan ya isa ya nuna yadda take ƙasa da namiji a idon Musulunci, wanda sakamakon haka namiji ke mamayarta kuma yana jin daɗin fifiko a kanta ta kowane fanni.

The East today is simmering with a furor over the- rights of woman and a demand in her behalf for perfect equality with man. The most noteworthy among the feverous champions of women's rights are those men and women who in the name of Islam rave most foolishly, some mischievously alleging that Islam has in all respects maintained perfect equality between the sexes, while others, thanks to their ignorance of Islam or negligence thereof, claim that Islam is an enemy of woman, for it degrades her and lowers her status holding her intellectually deficient and assigning her a position very much akin to that of animals. She is reduced to no more than a mere means of sensual gratification for man and a machine for the propagation of the human species which is sufficient to show how subservient to man she is in the sight of Islam with the result that man dominates her and enjoys an all-round superiority over her.

Dukkan waɗannan nau'ikan mutane biyu suna daidai da jahilci game da Musulunci, ko kuma suna da gangan suna gauraya gaskiya da ƙarya don yaudarar wasu da yada rigingimu da fitina a cikin al'umma, domin cimma muradunsu marasa kyau da sauƙaƙa wasan ƙazanta da suke shirin yi.

Both of these classes of people are equally ignorant of Islam or they intentionally confuse the right with the wrong in order to deceive others and sow the seeds of discord and mischief in society so as to further their own nefarious designs and facilitate the foul game they are out to play.

Kafin mu shiga cikakken tattaunawa a kan matsayin mace a Musulunci, muna so mu fara da taƙaitaccen bayani a kan tarihin motsin neman 'yancin mata a Turai, domin shi ne wannan tushen fitina daga inda dukkan waɗannan tafiyoyi masu karkatarwa a Gabas ta zamani ke samo asali.

Before embarking upon a detailed discussion of the position of woman in Islam, we propose first to touch in brief upon the history of the movement for women's emancipation in Europe, for it is this very source of mischief whence all the defecting trends in the modern East Bow.

Mace a Turai da ko'ina a duniya an dauke ta a matsayin wani abu mara muhimmanci.

The woman in Europe and all over the world was looked upon as a mere nonentity.

Ta zama jigon jawabai da yawa na malamai "masana" da "masu falsafa" waɗanda suka yi ta jayayya a tsakaninsu kan tambayoyi irin waɗannan: Shin mace tana da rai (ruhi) ko kuwa ba ta da shi? Idan tana da shi, to menene ainihin yanayin ruhinta, shin na ɗan adam ne ko na dabba?

She formed the theme of many a discourse of the learned "scholars" and "philosophers" who wrangled among themselves over questions such as these: Has woman got a soul or not? If yes, then what precisely is the nature of her soul, is it human or animal?

Idan ta mallaki ruhin ɗan Adam, to wane matsayi ne ya kamata ta riƙe ta fuskar zamantakewa da ɗan Adam? Shin an haife ta a matsayin baiwa ga namiji ne, ko kuwa tana riƙe da matsayi ɗan sama da na baiwa?

Supposing she does possess a human soul then what social and human position should she occupy in relation to man? Is she born as a slave to man or does she hold a position slightly superior to that of a slave?

Wannan yanayi bai canja ba ko a lokutan tarihi gajeru inda mace ta bayyana tana da matsayi a tsakiyar tsarin zamantakewar al'umma, misali a Girka da Daular Roma. Amma duk wannan girmamawa ba yana nufin girmama mace a matsayin mace ba; sai dai girmama wasu mata kaɗan masu fice da ke zaune a manyan birane, saboda wasu halaye na kansu da suka sa su zama ran-rai da jigon taron zamantakewa. Su kuwa ba komai ba ne illa abin nishaɗi da raha ga masu arziki marasa kunya, waɗanda ke yaba bayyanarsu a bainar jama'a saboda girman kai da son kai kawai. Amma wannan ba ya nuna wata girmamawa ga mace a matsayinta na ɗan Adam, sai dai jin daɗin da take bawa maza.

This situation remained unchanged even through those relatively short spans of history when woman appears to have occupied a central position in the social set-up of the time e.g., in Greece and the Roman Empire. But all this exaltation did not mean the exaltation of woman u such; it was rather an exaltation of a few outstanding women inhabiting the capital cities because of some of their personal qualities which made them the life and soul of social parties. They were no more than means of diversion and entertainment for the licentious rich who applauded their appearances in public out of sheer vanity and self-conceit. But this did not signify any respect towards woman as a human being and apart from the pleasure she brought to men.

Matsayin mace a Turai ya kasance bai canja ba a lokutan bautar gargajiya da na mulkin daular ubangiji. Cikin jahilcinta, wani lokaci ana rudar da ita da alatu da 'yanci marar iyaka, wani lokaci kuma tana gamsuwa da rayuwa kamar dabbobi: tana ci, tana sha, tana haihuwa, tana kuma haifar wasu, tana aiki dare da rana.

This position of woman in Europe remained unaltered during the periods of serfdom and feudalism. She in her ignorance was blandished sometimes by luxury and license and at times was content to live as animals-eating, drinking, bearing children, giving birth to others, and working day and night.

Lokacin da juyin juya halin masana'antu ya faru a Turai, ya kawo tare da shi mafi munin wahalhalu da mace ta taba fuskanta a tarihin bil'adama.

When the industrial revolution took place in Europe it brought in its wake the worst possible sufferings for woman yet experienced by her throughout the history of mankind.

Turai ta kasance tsawon zamani tana nuna irin tsauri da rowa a dabi'arta, wanda ba ya barin karimci ko yalwar zuciya. Ya sa mutane suna wahala ba tare da alkawarin wani amfani na abin duniya ba, a yanzu ko nan gaba. Sai dai yanayin tattalin arziki na rayuwa a lokacin bauta da tsarin mulkin ubangida (feudalism), tare da yanayin noma da ya yi yawa a lokacin, sun sa namiji ya zama mai alhakin ciyar da mace. Wannan ya kasance abu na dabi'a, kuma yana cikin jituwa da ruhin zamanin. Duk da haka, mace a lokacin tana aiki a wasu sana'o'in gida masu sauki, irin wadanda ake samu a duk wata al'ummar noma. Ta haka ne take biyan namiji kudin ciyar da ita.

Europe has throughout the ages exhibited such a rigidity and avarice of nature as lack both generosity and liberality. It made men undergo hardships without a promise of any immediate or remote material gains in return. However, the economic conditions of life during the periods of slavery and feudalism along with the prevalent agricultural milieu were such as made man responsible for the support of woman. It was quite natural and in complete harmony with the spirit of the age. The woman nonetheless at that time worked in some simple cottage industries such as are found in any agricultural society. In this way she paid back the price to men for supporting her.

Amma tare da juyin juya halin masana'antu, dukkan yanayin zamantakewa ya sami sauyi mai tsanani a ƙasar, a ƙauyuka kamar yadda yake a birane. Rayuwar iyali ta lalace gaba ɗaya, kuma alaƙar da ke ɗaure membobinta ta tsage lokacin da, saboda juyin juya halin masana'antu, aka tilasta wa mata da yara fita su yi aiki a masana'antu. Ajin ma'aikata a hankali suka bar rayuwar ƙauye, rayuwar da ta dogara da ƙa'idojin alhakin juna da haɗin kai, suka koma birane inda kowa ke rayuwa shi kaɗai, babu wanda ke damuwa da maƙwabtansa, kuma babu wanda yake da niyyar tallafa wa wasu, sai dai yana aiki yana samun kuɗi don tallafa wa kansa. A nan, ba a ƙara bin ko kula da wata ƙa'idar ɗabi'a ba. Maza da mata ba sa ƙara damuwa da ƙa'idojin ɗabi'a idan sun samu dama ta biyan buƙatar sha'awarsu. Sakamakon haka, sha'awar yin aure da tallafa wa iyali ta ragu a tsakanin waɗannan mutane, ko kuma idan har yana ci gaba a wasu zukata, al'amarin shi ne a jinkirta shi aƙalla shekaru masu yawa.1

But with the industrial revolution the whole of the social scene underwent a radical change in the country no less than in cities. The family life was completely ruined, and the ties holding together its members were torn asunder when women and children were, thanks to the industrial revolution, forced to go out and work in factories. The working classes slowly and gradually left the country life, a life based on the principles of mutual responsibility and co-operation, and came over to cities wherever everybody lived a solitary life and where nobody was interested in his neighbors nor was anyone in a mood to Support others but worked and earned to support his own-self. Here, there were no more any rules of morality observed or cared for. Men and women no longer bothered about moral scruples if they but once found an opportunity to gratify their sexual urge. As a result thereof the will to marry and support a family suffered decline among these people or if it still persisted in some hearts the trend was to postpone it at least for some years longer.1

Ba mu nufin a cikin wannan shafukan mu yi doguwar magana game da tarihin Turai ba. Abin da muka damu da shi kawai shi ne abubuwan da suka yi tasiri a kan rayuwar mace a tarihin Turai. Kamar yadda muka fada a sama, juyin masana'antu ya dora wa mata da yara aiki fiye da kima.

We do not intend in these pages to dwell on the history of Europe. We are merely concerned with the factors that influenced the career of woman in European history. As we said above, the industrial revolution overburdened women and children with work.

Wannan ya raunana alaƙar iyali, wanda hakan ya kai ga cikakken rugujewar rayuwar iyali. Amma mace ce ta biya tsada sosai. Ta yi aiki tuƙuru fiye da kowane lokaci a baya, ta rasa mutuncinta, amma har yanzu ba ta samu gamsuwa ta fuskar hankali da abin duniya ba.

This weakened the family ties, which in turn lead to a complete disintegration of family life. But it was the woman who had to pay dearly. She worked harder than ever before, and lost her honor, but was still far from being satisfied psychologically and materially.

Mutum ba wai kawai ya ja baya daga ɗaukar nauyin ciyar da ita ba, ko matarsa ce ko mahaifiyarsa, har ma ya umurce ta da ta nemi abincin kanta. A masana'antu, masu masana'antar sun zalunce ta sosai; tana aiki a can tsawon lokaci, amma ana biyanta ƙasa da yadda ake biyan maza masu yin aiki makamancin nata a cikin wannan masana'anta guda.

Man not only shrank back from taking upon himself the responsibility of supporting herbe she his wife or mother but also charged her to provide for her own-self. In the factories, she was exploited most ruthlessly by the factory owners; she worked there for long hours but was paid far less than the men doing a kindred job in that very factory.

Ba sai an tambaya ba dalilin da ya sa duk wannan ya faru, domin mun sani cewa Turai ta kasance tun dā tana shahara da rowa, taurin kai da butulci. Ba a taɓa sanin ta girmama mutane a matsayinsu na mutane ba, ko kuma ta yi aikin alheri da yardar rai, alhali kuwa tana iya cutar da wasu da mugunta ba tare da hukunci ba, kamar yadda tarihinta na dā da na yanzu ya tabbatar. Kuma zai iya yiwuwa ta ci gaba da kasancewa haka a shekaru masu zuwa, sai dai idan Allah Maɗaukaki ya shiryar da ita zuwa hanya madaidaiciya, ya ɗaukaka ta ta ruhaniya. Duk da cewa mata da yara sun kasance masu rauni da rashin ƙarfi, sun sha wahala daga cin zarafi mafi zalunci.

It is needless to ask why all this happened as we know that Europe has been for ever known for its miserliness, rigidity and ingratitude. It has never been known to respect men as men, nor, to render a voluntary act of goodness while it could with impunity infect others with evils as its record of the past as well as of the present testifies; and it might as well remain unchanged in the years to come except if God Almighty should lead it to the right path and elevate it spiritually. However, weak and helpless they were, women and children suffered a mos. ruthless exploitation.

Duk da haka, akwai wasu mutane masu lamiri waɗanda ba za su iya yin shiru ba game da aikata waɗannan munanan zalunce-zalunce ga ɓangaren jama'a mafi rauni. Sun yi ƙoƙari don kawo ƙarshen wannan zalunci ga yara (lura, yara, ba mata ba!). Masu gyaran al'umma sun yi Allah wadai da amfani da yara a matsayin ma'aikata a masana'antu tun suna ƙanana, suna ɗora musu aikin da ke hana ci gaban jikinsu na halitta, baya ga biyan su albashi kaɗan da bai isa ba saboda aiki mai nauyi da wahala da suke yi. Zanga-zangar adawa da rashin adalci ta al'umma ba ta tafi ba tare da an lura da ita ba. Ta haifar da sakamako; an ɗaga shekarun yin aiki a hankali, aka ƙara albashi, aka kuma rage sa'o'in aiki.

There were, however, some conscientious men who could not silently bear the perpetration of these vile iniquities against the weaker section of the population. They struggled to put an end to this cruelty towards the children (please note, the children, not women!). The social reformers denounced the employing of children as workers in factories at an early age, burdening them with work that retarded their natural growth besides paying them scanty and inadequate wages for the burdensome and rough work they did. The protests against social injustice did not, however, go unnoticed. They bore fruit; the age of employment was gradually raised; the wages were increased, and the working hours were cut down.

Amma mata sun ci gaba da kasancewa ba tare da wani da zai tsaya musu ko ya inganta al'amarinsu ba, domin hakan yana bukatar tsaftar hankali irin wacce Turai ba ta da ita. Sakamakon haka, mace ta ci gaba da tafiya cikin wannan wahala, tana aiki fiye da kima cikin matsananciyar niyyar ciyar da kanta, amma sakamakon aikin nata shi ne albashi wanda ya yi ƙasa sosai da wanda ake biyan abokin aikinta namiji, duk da cewa aikin iri ɗaya ne.

But women still remained without anyone to champion or advance their cause, as it required an intellectual refinement such as Europe did not possess. As a result thereof woman pressed on her way through this ordeal overworking herself in a desperate effort to support herself but receiving in return wages far less than those given to her male counterpart-for a similar work.

A cikin yakin duniya na farko, miliyoyin matasa maza na Turai da Amurka sun mutu, suka bar bayansu miliyoyin mata zawarawa. Waɗannan mata marasa galihu sun sha mafi munin wahalhalu da gwaji na aiki. Ba su da wanda zai tallafa musu ko ya kula da su, domin masu neman abinci na yawancin waɗannan iyalai ko dai sun mutu a yaƙi ko kuma sun naƙasa har abada, ko kuma sun sha wani rushewar jijiyoyi saboda tsoro, tashin hankali na jijiyoyi ko iskar gas mai guba, wanda hakan ya sa ba su iya aiki ba, ko kuma an saki su kawai daga gidan kurkuku bayan sun yi zaman shekaru huɗu, kuma yanzu za su nishadantar da kansu don dawo da natsuwarsu ta jijiyoyi. Irin waɗannan mutane duka sun rasa sha'awar yin aure da tallafa wa dukkan iyali, don haka suka jefa kansu cikin wahalhalun jiki da na abin duniya.

In the first great war tens of millions of European and American young men were killed leaving behind them millions of widowed women. These poor women suffered the worst tribulations and trials of labor. They had none to support or look after them, for the bread-winners of most of these families were either killed in war or crippled for life, or had suffered such a nervous breakdown because of fear, nervous tension or poisonous gases as had left them incapacitated for work, or they had just been released from a prison house after serving a four years' term-and now would enjoy themselves to regain their nervous self-composure. All such people had lost the will to get married and support a whole family, thus putting themselves to physical as well as material inconvenience.

Yakin ya haifar da ƙarancin maza har ta kai ga waɗanda suka rage ba su iya cike gurbinsu ba. Masana'antu ba su iya sake fara samar da kayayyaki ba, haka kuma ba a iya gyara ɓarnar yaƙin ba saboda ƙarancin hannayen aiki. Saboda haka ya zama wajibi mata su fita su maye gurbin maza, domin idan ba su yi haka ba, su da waɗanda ke dogaro da su - tsofaffi da ƙananan yara - suna fuskantar barazanar yunwa. Duk da haka, shiga aiki a masana'antu yana bukatar mace ta yi watsi da yanayinta na ɗabi'a da kuma halittarta ta mace, wanda yanzu ya zama babban cikas wajen samun abin rayuwa. Bugu da ƙari, masu masana'antu ba sa son hannayen aiki kawai; suna son biyan sha'awarsu ma. Rashin ƙarfin mace a yanzu ya ba su dama mai kyau, wadda suka yi amfani da ita sosai. Don haka mace ta yi aiki biyu: aiki a masana'antu, da kuma yin iya ƙoƙarinta wajen faranta wa mai aikinta rai. Yunwa ba ita kaɗai ce ta addabi mace ba; jima'i shi ma yana neman rabonsa da biyan buƙata. Yayin da adadin maza ya ragu ƙwarai saboda yaƙin, ba duk mata ne za su iya cimma wannan biyan buƙata ta hanyar aure ba. Amma akidar da addinin da ya yi yawa a Turai ba sa barin auren mata fiye da ɗaya - kamar yadda Musulunci yake yi - a irin waɗannan lokutan gaggawa. Saboda haka mace a Turai ta zama a hannun sha'awoyinta da suka kwashe ta ko da ta so ko ba ta so. Buƙatarta ta abinci da sha'awar biyan buƙatar jima'i, baya ga son tufafi masu tsada da kayan kwalliya da sauransu, su ne abubuwan da suka tilasta mata bin wannan hanyar rayuwa.

The war had caused so great a shortage of men that the survivors could hardly supply their place. The factories could not restart their production nor could the war damages be repaired due to the shortage of working hands. Thus it fell upon women to go out and take the place of men, for if they did not, they as well as their dependents-old Women and small children-were threatened by hunger. To go and work in the factories, however, required that woman should ignore her moral temperament as well as her feminine nature which bad now become a positive hurdle in earning her living. Moreover, factory-owners did not want working hands merely; they wanted to satisfy their lust as well. The helplessness of woman now promised them an excellent opportunity of which they fully availed themselves. The woman thus had to discharge a two-fold duty: work in the factories, and try her level best to please her employer. The woman was not plagued by hunger alone; sex too claimed its share and gratification. As the number of men had fallen too low due to the war, not all the women could achieve that gratification through marriage. But the creed and religion prevalent in Europe did not allow polygamy-as Islam does-in such periods of emergency. Thus the woman in Europe was left at the mercy of her passions that swept her away bon gre' mal gre'. Her need for bread and the urge to achieve sexual gratification besides her love for costly clothes, cosmetics etc. were the factors that forced her to this course of life.

Haka matar Bature ta ci gaba da wannan hanyar rayuwa ta faranta wa maza rai, tana aiki a masana'antu da shaguna, tana cimma abubuwan da take sha'awa ta hanyar mugunta ko ta gaskiya. Amma yadda ta ƙara mallakar su, haka sha'awarta gare su ta ƙara tsanani, kuma domin biyan wannan sha'awa sai ta ƙara himma wajen aiki. Masu masana'antu sun yi amfani da wannan raunin mace don amfanin kansu. Suna biyanta albashi ƙasa da wanda suke biyan ma'aikata maza da ke yin aiki iri ɗaya a masana'anta ɗaya — wani babban zalunci wanda hankali da lamiri da ɗan Adam ba za su taɓa barata ba.

Thus did the western woman persist in this course of life pleasing men, working in factories and shops and achieving the things she admired by foul or fair means. But the more she came to possess them, the more intense her passion for them grew, for the satisfaction of which she was egged on to work more. The factory-owners exploited this weakness of woman to their own advantage. They paid her wages far less than those they paid to the male workers doing the same work in the same factory-a gross iniquity which neither reason nor conscience or mankind can ever justify.

A waɗannan yanayi, juyin-juya-halin nan mai girma da ya ɓarke a ƙarshe a Turai ba makawa ne. Ya share zaluncin da ya daɗe shekaru aru-aru da babban rashin adalci.

Under these circumstances the stupendous revolution that at last broke out in Europe was but inevitable. It swept away the centuries-old iniquity and gross injustice.

Amma me mace ta samu a sakamakon wannan juyin-juya-hali? An wahalshe da aiki na jiki fiye da kima, ta rasa mutunci da kuma matsayinta na mace! An hana ta ma jin daɗin dabi'a na samun iyali, na haihuwar yara, na zama tare da su, da kuma na fahimtar ainihin kanta ta hanyar shan wahala saboda su, don haka ta samu ingantacciyar jin walwala da karimci.

But what did woman set as a result of this revolution? She was overworked physically, had lost respect as well as her womanhood! She was denied even the natural pleasure of having a family, having children, living with them and of realizing her own true self by suffering for them and so have a true sense of well-being and magnanimity.

Duk da haka, a ƙarshe ta samu haƙƙin samun albashi daidai da na namiji, wanda shi ne kaɗai haƙƙin halitta da Turai ta ba ta.

She did, however, in place of these at last win the right to have equal wages with man, the only natural right offered herby Europe.

Duk da haka, mutumin Turai bai sauƙaƙe barin girmansa ba — ko kuma son kansa — game da mace. An tilasta masa ya amince da daidaitattun haƙƙoƙinta bayan wani gwagwarmaya mai tsanani da ƙarfi, inda aka yi amfani da duk makaman yaƙi da aka saba da su.

The European man did not, however, easily forego his superiority-his egoism ratherwith respect to woman. He was forced to recognize equal rights for her after a very tough and intense struggle in which all the usual weapons of warfare were fully made use of.

A cikin wannan gwagwarmayar neman haƙƙoƙinta, mace ta yi amfani da yajin aiki da ƙin haɗin kai; ta yi jawabi a tarukan jama'a, kuma ta yi amfani da aikin jarida wajen ci gaba da manufarta. Daga baya ta fahimci cewa domin a gyara al'amura, dole ne ta shiga harkar dokoki ma. Don haka da farko ta nemi haƙƙin zaɓe, sannan ta ci gaba da neman haƙƙin zama 'yar Majalisa. Tunda ta samu ilimi irin wanda aka bai wa namiji, domin dukansu ana buƙatar su yi ayyuka iri ɗaya, sai ta ce a matsayin abin da ya biyo baya a hankali, tana buƙatar daidai rabon mulki tare da maza.

In this struggle for her rights the woman resorted to strikes and non-co-operation; addressed public meetings, and employed journalism to advance her cause. Then she realized that in order to set things right she would have to participate in legislation as well. So first she demanded the right to vote and then proceeded to ask for a right to become a Member of Parliament. As she had received an education similar to that imparted to man, for both were required to do similar jobs, now as a logical sequence to it she demanded an equal share in government along with men.

Ga yadda labarin gwagwarmayar mace a Turai don samun haƙƙoƙinta yake. Labari ne guda ɗaya mai ci gaba, dukkan sassansa daban-daban suna da alaƙa ta kut-da-kut da juna.

Such is the story of woman's struggle in Europe to obtain her rights. It is one continuous story all the different episodes of which are intimately linked together.

Ko mutum ya so duk wannan ko bai so ba ba shi da muhimmanci, amma mace ma ba da daɗewa ba za ta fahimci cewa ita ma tana da rauni kamar namiji a wannan sabon tsarin zamantakewar da ya lalace, inda ta yi nasarar kawar da namiji daga matsayin shugabanci da iko.1

Whether man liked all this or not is immaterial but woman too was to realize shortly that she was as helpless as man in this new degenerated social order where she had successfully ousted man from the position of leadership and authority.1

Amma duk da haka, masu karatu za su yi mamaki idan suka ji cewa har yau a Ingila, mahaifar dimokuraɗiyya, mata masu aiki a sassan gwamnati suna ci gaba da karɓar ƙasa da albashin maza daga gwamnati, duk da cewa akwai mata masu daraja da yawa a Majalisar Dokokin Birtaniya.

But despite all this the readers will be surprised to learn that even today in Englandthe cradle of democracy-women serving in government departments continue to receive less pay from the government than men do, although there are already so many honorable lady-members in the British Parliament.

Bari mu dauki matsayin mace a Musulunci, mu ga ko akwai wasu sharuddan tarihi, na yanayin kasa, na tattalin arziki, na akida, da na shari'a, irin wadanda ke tilasta wa mace ta dauki makami domin neman hakkokinta kamar takwararta a Yammaci. Ko kuwa kawai rashin girman kai ne da kwaikwayon Yammaci ba tare da tunani ba ke sa wadannan masu kare hakkin mace a Gabas su yi ta jawabi cikin zafi a taruka na jama'a?

Let us take up the position of woman in Islam and see if there are any historical, geographical, economical, ideological and legal conditions such as should force woman to take up arms for her rights like her counterpart in the West. Or is it merely an inferiority complex and a result of thoughtlessly imitating the West that makes these Eastern champions of her rights declaim so enthusiastically in public meetings?

Musulunci, a matsayinsa na tsarin rayuwa mai tushe, ya ɗauka cewa mace mutum ce, kuma tana da rai kamar na namiji: "Ya ku mutane! Ku ji tsoron Ubangijinku, wanda ya halicce ku daga rai guda, ya halicci matarsa daga gare ta, ya kuma yaɗa daga gare su maza da mata masu yawa" (iv: 1). Don haka maza da mata suna daidai da juna sosai a asalinsu, da mazauninsu, da kuma wurin komawarsu, kuma saboda haka suna da haƙƙoƙi iri ɗaya da daidai. Musulunci ya ba ta haƙƙin rai, da daraja, da dukiya kamar yadda ya ba namiji. Ita halitta ce mai daraja, kuma ba halal ba ne ga kowa ya samu laifinta ko ya yi mata gulma. Ba a yarda kowa ya leƙa asirinta ko ya raina ta saboda ayyukanta a matsayinta na mace ba. Waɗannan haƙƙoƙi ne da maza da mata suke morewa, babu wani bambanci a kan ɗayansu. Dokar da aka shimfiɗa a kan waɗannan ta shafi maza da mata daidai: "Ya ku waɗanda suka yi imani! Kada wasu maza daga cikinku su yi wa wasu dariya: watakila waɗanda ake yi wa dariyar su fi waɗanda suke yi wa dariyar kyau. Kada mata su yi wa wasu mata dariya: watakila waɗanda ake yi wa dariyar sun fi waɗanda suke yi wa dariyar kyau. Kada ku zargi juna, kada ku kira juna da laƙabi mara kyau" (xlix: 11), "... kada ku leƙa asirin juna, kada kuma ku yi gulma ga juna a bayansu" (xlix: 12). "Ya ku waɗanda suka yi imani! Kada ku shiga gidajen wasu banda gidajenku sai kun nemi izini kuma kun gai da mazauna cikinsu" (xxiv: 27). Manzon Allah ﷺ ya ce: "Haramun ne ga Musulmi ya ɗauki ran wani Musulmi, ko darajarsa, ko dukiyarsa." (Bukhari da Muslim).

As a fundamental principle of its system, Islam holds that woman is a human being; and she has a soul similar to that of man: "0 people! be careful of (your duty to) your Lord, who created you from a single being and created its mate of the same (kind) and spread from these too many men and women" (iv: I). Thus men and women are quite equal to each other in their origin, their abode as well as in their place of return and are as such entitled to similar and equal rights. Islam gave her the right to life, to honor, and to property like men. She is a respectable being and it is not permissible for anyone to find fault with her or backbite her. No one is permitted to spy on her or hold her in contempt due to her functions as a woman. These are the rights that both men and women enjoy, there being no differentiation against either of them. The law laid down about these applied to men and women alike: "0 ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, by (offensive) nicknames" (xlix: 11), "... and spy not on each other, nor speak ill of each other behind their back (xlix: II). “0 you who believe I do not enter houses other than your own houses until you have asked permission and saluted their inmates" (xxiv: 27). The Holy Prophet said: "It is forbidden for a Muslim to take the life, honor and property of another Muslim.” (Bukhari and Muslim).

Ladan da ma wannan ne lada ga jinsin biyu bisa ayyukansu na alheri yake kama da juna: "Sai Ubangijinsu Ya karɓi addu'arsu (Ya ce): "Lalle Ni ba Zan ɓata aikin wani mai aiki daga cikinku ba, namiji ne ko mace. Kuna daga juna" (Al-Imran: 195).

The reward for both sexes for their good acts is also similar: " And their Lord hath heard them (and He sayeth): Low I suffer not the work of any worker, male or female, to be lost. Ye proceed one another” (iii: 285).

Maza da mata suna daidai da juna a haƙƙoƙinsu na biyan buƙatunsu na abin duniya, ciki har da haƙƙoƙi iri ɗaya na mallakar dukiya, da kuma yin amfani da ita yadda suka ga dama. Suna da 'yancin jinginar da ita, bayar da ita haya, ko yin wasiyya da ita, sayar da ita ko saye, ko amfani da ita don amfanin kansu: "Ga maza akwai rabo daga abin da iyaye da dangi na kusa suka bari, kuma ga mata akwai rabo daga abin da iyaye da dangi na kusa suka bari" (4:7), da kuma "ga maza akwai rabo daga abin da suka samu, kuma ga mata akwai rabo daga abin da suka samu" (4:32).

Men and women are equal in their rights to realize their material needs in the world including similar rights to hold property, and dispose of it as they should wish. They are free to mortgage, to give it in lease, or bequeath it, sell or buy it or exploit it for his or her own benefit: "Unto the men belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave" (iv: 7), and "unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned" (iv : 32).

Bari mu tsaya a nan na ɗan lokaci domin mu lura da muhimman abubuwa guda biyu game da haƙƙin mace na mallakar dukiya da amfani da ita ko sarrafa ta yadda ta ga dama. Tsarin shari'a na Turai "mai wayewa" har zuwa kwanan nan ba ya ba mace ɗaya daga cikin waɗannan haƙƙoƙi. Tana iya amfani da su ne kawai a kaikaice ta hannun namiji, wato mijinta, mahaifinta ko waliyyinta. Wannan yana nufin, a wata ma'ana, cewa ko bayan Musulunci ya riga ya ba mace waɗannan haƙƙoƙi, mace a Turai an hana ta su tsawon sama da shekaru ɗari goma sha ɗaya. Kuma a lokacin da a ƙarshe ta samu su, ba ta same su cikin sauƙi ba, kuma a cikin wannan gwagwarmaya mai wahala ba ta iya kiyaye halinta na asali, mutunci da martabar mutumtakarta ba. Ta yi dole ta watsar da duk waɗannan kyawawan halaye, tare da fuskantar jerin ayyuka masu wahala, kisan kai, wahalhalu da ƙunci, don samun abin da bai wuce rabon abin da Musulunci ya riga ya bai wa mata ba. Wannan ba saboda matsin wasu yanayin tattalin arziƙi ba ne, ko sakamakon rikicin aji da ke faruwa a duniya ba. Ya samo asali ne daga sha'awar aiwatar da gaskiya da adalci, manyan al'amura guda biyu na rayuwar ɗan adam, a aikace ba a duniyar mafarki ba. Na biyu, dole ne mu lura da cewa gurguzanci musamman, da Yammacin duniya gabaɗaya, suna riƙe da ra'ayin cewa rayuwar ɗan adam tana daidai da wanzuwarsa ta tattalin arziƙi.

We must pause here awhile to take note of two important points concerning woman's right to hold property and use or exploit it at will. The legal systems of the "civilized" Europe till very recently did not give any of these rights to woman. She could exercise these rights only indirectly through a man, her husband, father or guardian. This means, in other words, that even after Islam had granted woman these rights, the woman in Europe was deprived of them for more than eleven hundred years. And when she at last secured them she did not do so easily nor could she during this hard struggle for her rights keep intact her innate character, honor and nobleness of person. She had rather to forego all of these virtues besides experiencing a gruesome chain of hard work, murders, privations and miseries in order to obtain what was no more than a mere portion of what Islam had already granted to women folk, not due to the pressure of some economic circumstances, or as a result of the inter-class conflict going on in the world. It was rather initiated by its desire to implement truth and justice, the two most cardinal facts of human life-in practice rather than in the world of dreams; In the second place, we must also take note of the fact that communism in particular and the West in general hold that human life is synonymous to man's economic existence.

Saboda haka suna cewa, muddin mace ba ta da wani haƙƙin mallaka, ko kuma ba ta da 'yancin yin amfani da abin da take mallaka yadda ta ga dama, to ba ta da wani zaman kanta kwata-kwata, kuma ba ta kai matsayin ɗan Adam ba sai bayan ta sami zaman kanta na tattalin arziki, wato sa'ad da a ƙarshe ta samu haƙƙin mallakar dukiya kai tsaye ba ta hannun namiji ba, kuma ta zama tana da 'yancin amfani da ita ko jin daɗinta yadda ta ga dama.

Thus they say that so long as woman did not hold any right to ownership or exploit freely what she possessed she had no independent existence at all and that she attained a human status only after she came to have an independent economic existence, that is when she at last came to possess the right to hold property directly and not through man and was free to use or enjoy it, as she thought fit.

Duk da cewa ba mu yarda da irin wannan kunkuntar ra'ayi game da rayuwar ɗan adam da kuma mayar da ita zalla zuwa wanzuwar tattalin arziki ba, muna yarda, a ka'ida, da waɗannan mutane — 'yan gurguzu da masana na yammacin duniya — cewa kyakkyawan matsayin tattalin arziki yana shafar jin dadin ɗan adam da kuma bunƙasar sanin kai a cikin mutane. Musulunci yana da matsayi na musamman a cikin wannan, domin ya amince da matsayin tattalin arziki mai zaman kansa ga mace, kuma ya ba ta haƙƙin mallaka, amfani da jin daɗin dukiyarta da kanta, ba tare da wani wakili ko matsakanci ba. Ba wannan kaɗai ba, har ma a cikin mafi muhimmanci a rayuwarta, wato aure, an kafa matsayinta mai zaman kansa. Ba za a iya ba da ita a aure ba tare da yardarta ba: babu auren da zai inganta sai dai idan ta amince da shi. Annabi ﷺ ya ce: "Kada a auri bazawara ba tare da an tuntube ta ba; kuma kada a auri budurwa ba tare da yardarta ba." Suka ce: "Ya Manzon Allah, yaya yardarta take?" Ya ce: "Yin shiru ita ce yardarta." (Bukhari da Muslim). Ko bayan an yi bikin aure, idan ta bayyana cewa ba ta yarda da shi ba, auren yana rushewa.

Notwithstanding the fact that we do not agree to such a narrow view of human life and its degradation to a pure economic existence we do, however, agree in principle with these people-the communists and the western thinkers-that a sound economic standing does affect human feelings and the growth of self-consciousness in human beings. Islam occupies a unique position in that it recognized an independent economic status of woman and gave her the right to own, use and enjoy it in her own right without any intermediary trustee or mediator. Not only this but in the most important problem of her life i.e. marriage as well her independent status was established. She could not be given in marriage without her assent: no marriage was valid unless she agreed to it. The Holy Prophet says: “No widow should be married without consulting her; and no virgin be married without her assent, and her assent is her silence" (Bukhari and Muslim). Even after the marriage ceremony if she declared that she did not assent to it, the marriage is dissolved.

Kafin Musulunci, mace na bukatar bin hanya mai nisa da karkace domin ta 'yantar da kanta daga mijinta, wanda ya riƙe ta a cikin yanayin biyayya gaba ɗaya, domin doka ta ƙasa ba ta kuma dokar gama-gari ba su ba ta haƙƙin barin mijinta ta hanyar neman rabuwa.

Before Islam woman had to adopt a roundabout and crooked course to free herself of her husband who held her in a state of perfect subservience, for neither the law of the land nor the common law gave her the right to leave her husband by securing separation.

Islam gave her this right in clear and unequivocal terms, which she could exercise whenever she wished to do so.1 Not content with this, Islam went even a step further, giving her the right to propose marriage to any man she liked to marry. The European woman obtained this right only in the eighteenth century, and even then it was hailed there as a very great victory for women against the centuries-old traditions of the past! Again, it was Islam that, at a time when the entire world was lost in ignorance and darkness, stressed the importance of knowledge for mankind, not as a special privilege of a particular class but as an essential and unavoidable need for each and every man. Islam made it obligatory upon Muslims to acquire knowledge as a necessary condition for being true believers in God and Islam. It also goes to the credit of Islam that it was the first religion to acknowledge a separate and independent human status for woman, impressing upon her that she could not achieve perfection without knowledge. The acquisition of knowledge was as great a duty for woman as for man, for Islam wanted women to develop their rational faculties along with their physical ones and thus ascend to higher planes of spiritual existence. Europe, on the other hand, did not even recognize any such right for woman until very recently, and it granted it to her only when compelled by the pressure of economic circumstances.

Islam gave her this right in clear and unequivocal terms which she could exercise whenever she had a mind to do so.1 Not content with this, Islam even went a step further giving her the right to propose her marriage to any man she liked to marry. The European woman obtained this right only in the eighteenth century and still it was hailed there as a very great victory for woman against the centuries old traditions of the past! Again it was Islam that at a period when the entire world was lost in ignorance and darkness stressed the importance of knowledge for mankind, not as a special privilege of a particular class but as an essential and unavoidable need for each and every man. Islam made it obligatory upon Muslims to acquire knowledge as a necessary condition to their being true believers in God and Islam. It also goes to credit of Islam that it was the first religion that acknowledging a separate and independent human status of woman impressed upon her that she could not achieve perfection without knowledge: Acquisition of knowledge was as great a duty of woman as of man, for Islam wanted the women folk to develop their rational faculties along with their physical ones and thus ascend to higher planes of spiritual existence, whilst on the other hand Europe did not even recognize any such right for woman till very recently and did in the end grant it to her only when compelled by the pressure of economic circumstances.

Abin da muka riga muka faɗa a sama ya isa ya karyata zargin cewa Musulunci yana ba mace matsayi na biyu kawai, ko cewa ana mai da ita ƙasƙantacciya ga namiji, ko cewa matsayinta a rayuwa, a idon Musulunci, ba shi da muhimmanci kwata-kwata. Domin da haka ne abin yake, da Musulunci bai ba da muhimmanci mai girma haka ga neman ilimi ga mace ba.

What we have said above is sufficient to confute the allegation that Islam accords woman only a secondary status or that she is treated as subservient to man or that her role in life is, in the eyes of Islam, of no importance at all. For if it had been so, Islam would not have attached so great an importance to the acquisition of knowledge for woman.

Wannan yana tabbatar da cewa Musulunci yana amincewa da wata daraja mai girma da martaba ga mace a rayuwa, a idon Allah da kuma a idon al'umma.

That it did so goes to prove that Islam acknowledges an honorable and noble status for woman in life, in the eyes of God as well as society.

Amma bayan da ya amince da cikakken matsayi daidai na mutum ga maza da mata a matsayin halittun ɗan Adam, da kuma yadda yake ɗaukar su daidai, masu cancantar haƙƙoƙi daidai, Musulunci ya bambance tsakanin namiji da mace dangane da ayyukansu na musamman a rayuwa, mataki wanda ya haifar da babbar hayaniya da korafi daga wasu ƙungiyoyin mata waɗanda wasu marubuta, "masu gyara" da wasu matasa ke goyon bayansu.

But after acknowledging a perfectly equal status as human beings for both men and women, and treating them as equals, entitled to equal rights, Islam does, however, differentiate between man and woman with regard to their special functions in life, a step that has given rise to a great hue and cry by some women organizations supported by certain writers, "reformers" and young men.

Kafin mu duba abubuwan da Musulunci ya bambanta tsakanin jinsi biyu, bari mu fara magance matsalar tushe ta fuskar ilimin jiki, ilimin halittu da ilimin halayyar dan Adam. Bayan haka ne za mu koma ga ra'ayin Musulunci.

Before we consider the points on which Islam differentiates between the sexes, let us first tackle the basic problem from the physiological, biological and psychological standpoints. After that we will take up the Islamic viewpoint.

The user's message is a question, which I must translate, not answer. Translating into Hausa: Maza da mata suna cikin jinsi ɗaya ne, ko kuwa jinsi biyu ne daban?

Do men and women belong to one and the same sex or are they two distinct sexes?

Shin suna da ayyuka masu kama da juna a rayuwa, ko kuwa ayyukansu sun bambanta kuma sun rabu kamar yadda namiji da mace suke? Wannan ita ce babbar matsala, tushen wannan batu. Idan taron mata, masu goyon bayansu, marubuta, masu gyara al'amura da matasa maza suna nufin cewa babu wani bambanci ko kaɗan a tsarin jiki da na hankali na namiji da mace, da kuma a ayyukansu na halitta a rayuwa, to ba mu da abin da za mu ce musu. Amma idan sun yarda cewa akwai bambanci tsakanin namiji da mace da kuma ayyukansu daban-daban, to za mu iya tattaunawa a kan wannan matsala tare da amfani.

Have they got similar functions in life or are their functions separate and distinct as man and woman? This is in fact the knotty point, the crux of the problem. If the women conferences, their supporters, the writers, the reformers and the young men mean to say that there is no difference whatsoever in the physical and intuitional equipment of man and woman as well as in their biological functions in life, then we have nothing to say to them. But if they acknowledge that a difference does exist between man and woman and their respective functions, we may yet fruitfully discuss the problem together.

Matsalar daidaito tsakanin jinsi biyu, na riga na yi bayaninta sosai a littafina: "Mutum Tsakanin Musulunci da Ɗabi'ar Duniya". Ba zai zama ba daidai ba a nan a sake buga wasu sakin layi daga cikinsa kamar haka:

The problem of equality of the two sexes, I have already dealt with at great length in my book: "Man Between Islam and Materialism". It may not be amiss to reproduce some paragraphs from it here below:

Kuma a sakamakon wannan bambanci na asali a ayyuka da manufofinsu, muna ganin cewa namiji da mace sun bambanta da juna cikin dabi'a da kuma halitta, ta yadda kowannensu aka ba shi abin da zai iya cimma da shi ayyukansa na farko yadda ya kamata.

"And as a consequence of this fundamental difference in their functions and objectives we find that man and woman have so come to differ from each other in disposition as well as in constitution that each is equipped with what it can suitably accomplish its respective primary functions.

Shi ya sa nake cikin rudani ban fahimci yadda duk wannan maganar banza game da cikakkiyar daidaito tsakanin namiji da mace za ta iya tabbatuwa ba. Bukatar daidaito tsakanin namiji da mace a matsayinsu na mutane bukata ce ta dabi'a kuma mai ma'ana.

"It is for this reason that I am at a loss to understand how all this empty talk about an absolute equality between man and woman can ever bring it to pass. The demand for equality between man and Woman as human beings is a natural and reasonable demand.

Namiji da mace sassa biyu ne masu muhimmanci daidai a cikin jimlar bil'adama guda, dukkansu sun fito ne daga uba guda kuma kakanni guda. Amma dangane da bukatar a bi da su daidai wajen ayyukansu a rayuwa da hanyoyin aiwatar da su a zahiri, shin hakan zai yiwu a taba? Hakan ba zai yiwu ba ko kadan, ko da dukkan mata a duniya za su so haka, su shirya taruka su zartar da kudurori a kan haka.

Man and woman are two equally important component parts of a whole humanity, proceeding from the one and the same progenitor. But so far as the demand for treating them as equals in their functions in life and the modes of their actual performance is concerned, can that ever be feasible? That is simply impossible even if all the women around the world should wish it, hold conferences and pass resolutions to that effect.

Waɗannan tarurrukan da ƙudurorinsu ba za su iya canza halayen maza da mata ba, haka nan ba za su iya ta kowace hanya sauya ayyukansu ba, har su sa maza su yi rabon ayyukan mata a ɗaukar ciki, haihuwa da shayarwa, da kuma akasin haka.

These conferences and their resolutions cannot alter the characters of men and women, nor can they if any way transform their functions making men share those of women in conception, birth and suckling and vice versa.

Babu wani takamaiman aikin halitta da za a iya gudanarwa idan babu wani nau'in yanayin tunani da jiki na musamman. Wannan yana nufin, a wata ma'ana, cewa ayyukan mace na musamman, wato ɗaukar ciki da shayarwa, suna buƙatar wani nau'in kayan aikin motsin rai tare da hankali na musamman, wanda ke shirya ta kuma ya ba ta damar gudanar da waɗannan ayyuka masu wahala ƙwarai.

"No specific biological function can be carried out in the absence of a special type of psycho-physical disposition. This means, in other words, that the specialized functions of woman viz. conceiving and suckling, call for the emotional-cum-intellectual outfit of a special type such as prepares and enables her to discharge these most arduous duties.

Tabbas, uwaici da duk abubuwan jin kai masu daraja, ayyuka masu girma, haƙuri a jerin wahalhalu, tare da cikakkiyar kulawa da aiwatarwa mafi nagarta, ba za su wanzu ba idan babu wannan tsarin jiki da ya dace da mace don ayyukanta na musamman na ɗaukar ciki da shayarwa, kuma wanda ke ba da siffa ga tsarinta na tunani, hankali da jijiyoyi. Waɗannan halaye na mace na hankali, tunani, jijiyoyi da jiki suna kasancewa tare, suna cika juna, suna kuma daidaita junansu da jituwa. Saboda haka, zai zama ƙaramin banbanci sosai idan ɗaya daga cikinsu zai wanzu ba tare da abokan aikinsa suna wanzuwa a lokaci guda ba.

"Of course, motherhood with all its noble feelings, exalted acts, patience through a series of tribulations, besides a most meticulous perfection in consideration and performance, cannot exist in the absence of that physical constitution which befits a woman for her specialized functions of conceiving and suckling, and gives form to her psychological, intellectual as well as nervous organism. These intellectual. psychological, nervous and physical characteristics of woman-are found side by side complementing one another as well as coordinating and harmonizing themselves. Therefore, it must be a very rare exception that one of them should exist without a simultaneous existence of its counterparts.

"Duk wannan taushin zuciya, da saurin jin abubuwa, da kuma yanayi mai saurin shafuwa da ake ba mace, suna nuna cewa tun asali tana da halin motsin rai maimakon halin tunani. Wannan halin motsin rai ne ainihin tushen mafi rai da kuma gudana na halayenta na uwa, domin renon yaro yana bukatar halaye ba na tunani ba, wadanda za su iya zama masu jiran gado ko masu aiki, kuma ba lallai ba ne su cika bukatun yaro da nasara, sai dai yawan zukata masu zafi da kwarin gwiwa, wadanda ba sa barin ta yin tunani cikin natsuwa, amma suna tura ta amsa kukan yaron nan take ba tare da jinkiri ko sakaci ba."

“And all this tenderness of feelings, intuitional impressibility, and highly susceptible disposition with which a woman is endowed show that basically she possesses an emotional character rather than an intellectual one. It is this very emotional character that forms the most lively and ever flowing spring of her motherly attributes, as the upbringing of a child calls for qualities not intellectual which may be passive or active and mayor may not successfully meet the requirements of a child, but an overflow of vehement feelings and passions such as does not allow her to meditate coolly but impels her to answer the child's call immediately without delay or slackness".

Wannan shi ne ainihin halin mace a rayuwa. Yana taimaka mata wajen aiwatar da ainihin ayyukanta, da kuma cimma manufarta ta halitta.

"This in fact is the true character of woman in life. It helps her in the performance of her real functions as well as in the realization of her creative purpose".

"Namiji kuwa, a daya bangaren, yana da wani aiki daban wanda aka ba shi kwarewa mai dacewa amma daban da ta mace. Dole ne ya shiga gwagwarmayar rayuwa da ke gudana a duniyar waje, ko ta hanyar cin galaba kan namun daji a cikin dazuzzuka, ko ta hanyar yaki da karfin dabi'a a bisa kasa da sama, ko ta hanyar kafa gwamnati, ko kuma ta hanyar yin doka game da tattalin arzikin kasa. Dole ne ya magance dukkan wadannan matsaloli domin ya samu abin rayuwa, ya kare kansa, matarsa da 'ya'yansa daga zalunci." "Namiji a matsayinsa na namiji ba ya bukatar yanayi mai tsananin motsin rai domin ya gudanar da ayyukansa a rayuwa. Motsin rai yakan zama cutarwa maimakon taimako wajen cika aikinsa, domin yana da sauyin ra'ayi da ke sa shi canzawa cikin sauri zuwa yanayin tunani masu sabawa juna. Ba sa iya bin hanyar aiki na dogon lokaci. Abubuwan da ke jan hankalinsu kullum suna canzawa. Irin wannan yanayin motsin rai mai canzawa ya dace da uwa wacce dole ta fuskanci yanayi masu sabawa juna da canzawa. Amma ba sa taimakon namiji wanda aikinsa ke bukatar daidaito da juriya na dogon lokaci. Maimakon haka, halin hankalinsa ne ke taimakawa rayuwa mai amfani inda dole ne ya yi gwagwarmaya da karfi masu adawa da yawa. Don haka ya fi iya tsarawa, a hankali sake duba yanayi, da lura da duk sakamakon da zai iya biyo bayan shirinsa kafin ya mayar da shi aiki. Hankali yana tafiya a hankali amma a tsaye, domin ba a tsammanin gaggawa da saurin aiki daga gare shi, sabanin tsananin motsin rai da ke ba da launi ga dukkan rayuwar mace. Abin da ake tsammani daga hankali, duk da haka, shi ne ya nuna hanya mafi dacewa don cimma manufarsa, ko farautar dabba, ko kirkirar kayan aiki, ko kafa harsashin sabon tsarin tattalin arziki, ko kafa sabon nau'in gwamnati, ko tayar da yaki, ko yin zaman lafiya." Duk waɗannan ayyukan mutum sun dogara ne da ƙarfin hankalinsa. Motsin zuciya da ke shigowa ba zai iya ba sai dai ya lalata su.

“Man, on the other hand, has to discharge a quite different duty for which he is equipped aptly but differently from woman. He has to engage in the struggle of life going on in the outside world, be it in the form of subduing wild beasts in jungles, or contending against the forces of nature on earth and heavens, or forming of a government, or legislating about national economy. He has to tackle all these problems to scratch a living, and safeguard his person, his wife as well as his children against oppression" "Man as such does not need the vehement emotional nature for the performance of his functions in life. Emotions prove harmful rather than helpful in pursuance of his duties, for they are characterized with a fickleness that causes them change rapidly and into mutually quite contradictory states of mind. They are unable to pursue a course of action for long. The objects attracting them ever change. Such an ever-changing emotional character is suitable for motherhood that has got to deal with mutually opposed and changing situations. But they are not helpful for man whose work demands of him constancy and steadfastness for long periods of time. Rather it is his intellectual disposition that proves helpful to a practical life where he has to contend against so many adverse forces. He has thus more efficiency in planning, in carefully revising the situation and taking note of all the possible consequences of his scheme before actually translating it into action. The intellect moves slowly but steadily, for quickness and rapidity of action are not expected of it as against the vehement emotions that lend color to the whole existence of woman. What is, however, expected of intellect is that it should show a most proper way to achieve its end, be it the hunting of a beast, inventing of an instrument, laying down the foundations of a new system of economy, setting up a new form of government, kindling a war, or making peace. All these activities of man depend upon his intellectual ability. Emotions creeping in cannot but spoil them".

Saboda haka, mutum yana samun daidaito ne kawai idan yana tsunduma cikin ainihin ayyukansa na namiji da manufofinsa a rayuwa. Wannan ya kamata ya bayyana bambance-bambancen da ake samu a tsarin halittar mutum da na mace: me yasa namiji yake farin ciki wajen neman sana'o'in da galibi yake amfani da ƙarfin jikinsa da hankalinsa, amma a rayuwar zuciya yana sauyawa kamar yaro; kuma me yasa mace take samun daidaito a fagen ayyukanta na zuciya kawai, tana jin daɗi sosai daga waɗannan, domin ta hanyar su kaɗai za ta iya cimma manufar rayuwarta a duniya? Haka kuma ya sa take jin dadi a sana'o'in da kawai suke da jan hankali ga yanayin mace, wato jinya, koyarwa ko renon yara.

“And, therefore, man is well adjusted only when he is engaged in his true manly pursuits and objectives in life. This should explain the various differences found in the respective constitutions of man and Woman: why it is that man joyfully pursues the professions where he has mostly to draw on his physical and intellectual faculties whereas in emotional life he is just as mercurial as a child; and why is it that a woman is adjusted in her natural sphere of emotional activities only and derives so great a pleasure out of these, for it is through these alone that she can best realize the real objective of her earthly existence? That is also why she feels at ease in those professions only that have got an emotional appeal for her feminine nature viz. nursing, teaching or fostering.

Haka kuma idan ta je aiki a shago, hakan yana da wata kwarjini ta motsin rai a gare ta, domin yana ba ta damar ci gaba da neman abokin zama na namiji.

Similarly when she goes to work in a shop, it is because it has also got an emotional charm of its own for her as it enables her to carry out her search for a male companion.

Amma dukkan waɗannan ayyuka rassa ne kawai; ba za su iya, duk da haka, gamsar da sha'awar ta ta asali ta samun miji, gida, iyali da 'ya'ya ba. Saboda haka yana cikin dabi'a cewa da zarar ta samu damar gudanar da manyan ayyukanta, sai ta bar aikinta ta sadaukar da kanta gaba ɗaya ga aikin gida, sai dai idan wani hali na buƙata, kamar buƙatar kuɗi da sauransu, ya tilasta mata in ba haka ba.

But all these activities are mere off-shoots; they cannot in themselves, however, satisfy her innate urge for a husband, a home, a family and children. It is natural, therefore, that as soon as she gets a chance to perform her primary functions, she leaves off her job and devotes herself exclusively to her household duties compelled otherwise by an exigency such as the need for money etc.

Wannan, duk da haka, ba ya nufin cewa namiji da mace sun bambanta ta asali da kuma ba za su iya dacewa da juna ba. Haka kuma, ba ya nufin cewa dukan membobin jinsi ɗaya ba su da dukkan ƙarfin da ake buƙata don ayyukan da membobin ɗayan jinsin kaɗai, ta halitta, suka dace da su.

"This does not, however, mean that man and woman are fundamentally and irreconcilably different from each other. Nor does it imply that all the members of a sex lack all the potentialities necessary for the functions which the members of the opposite sex alone by nature are fit to perform.

"Ta haka ne jinsi biyu suke gauraye da juna, kamar an haɗa su cikin gauro. Idan ka samu mace mai iya mulki, mai yin hukunci cikin adalci, mai ɗaukar nauyi mai nauyi da yaƙi a yaƙe-yaƙe... kuma idan ka ci karo da namiji mai iya girki, mai yin aikin gida, ko mai tausayin yara irin na uwa, ko kuma mai saurin canjin rai, yana fuskantar sauyin yanayi, to dole ka tuna cewa duk wannan na halitta ne; babu wani abu da ya saɓa wa dabi'a a cikinsa. Hakan yana faruwa ne saboda kowane jinsi yana ɗauke da ƙwayoyin halittar jinsi biyu a cikinsa. Amma wannan ba ya nuna komai na abin da waɗannan turawan yamma da suka ɓace hanya da kuma gabasawa masu rarrabuwar kai suke so mu yi imani da shi ba. Ainihin matsalar, a takaice, ita ce: shin dukkan waɗannan ƙarin ayyuka da ake sa mace ta yi za su iya maye gurbin aikinta na asali da na halitta? Shin a cikin waɗannan ayyuka ba ta ƙara jin sha'awar gida, da 'ya'ya da iyali ba? Kuma sama da duka, shin ba ta ƙara jin buƙatar abokin rayuwa na namiji ba (ko biyan buƙatar sha'awarta ta jinsi)?" Yanzu da muka san gaskiyar bambance-bambancen da ke tsakanin namiji da mace, bari mu koma ga muhimman abubuwan da ke tushen banbance tsakanin jinsi biyu da aikinsu, a Musulunci.

"The two sexes are thus found mixed up, as it were, in a medley. If you find a woman who is capable of ruling, dispensing justice, lifting heavy burdens and fighting in wars....and if you come across a man who can cook, do household chores or has got very tender motherly feelings for children or is very fickle emotionally and is visited by shifting moods, then you must remember that it is all natural; there is nothing unnatural about it. It is the logical result of the fact that each sex has in itself the germs of both sexes. But this does not at all prove what these misguided westerners and the discordant easterners would have u believe. The real problem stated briefly rather is: can all these extra-functions that a woman is called upon to perform substitute for her real and natural function? Does she in the presence of these no longer feel the desire for a home, children and a family? Above all, does, she no longer feel the need for a male partner (or the gratification of her sex instinct?" Now that we know the reality of differences between man and woman, let us return to the points that form the basis of differentiation between the two sexes and their function, in Islam.

Babban alamar banbanci ta Musulunci ita ce cewa tsari ne na rayuwa mai amfani, kuma koyaushe yana shirye ya yi la'akari da yanayin ɗan Adam, ba ya neman adawa da shi ko karkatar da shi daga hanyarsa ta ɗabi'a. Yana kiran mutane su tsarkake rayukansu, yana kuma ɗaukaka su zuwa matakai masu girma na kasancewa waɗanda ke kusanci duniyar kyawawan manufofi da mafarkai. Amma a cikin dukan tsarin gyara da tarbiyyar mutane, ba ya neman canza yanayin ɗan Adam, kuma ba ya yarda cewa irin wannan canji a yanayin ɗan Adam yana yiwuwa ko yana da amfani ga walwalar bil'adama, idan ma yana yiwuwa. Maimakon haka, yana ganin cewa mafi girman nasarorin ɗan Adam su ne waɗanda yake samu ta hanyar yanayinsa na asali da taimakonsa, bayan an tsarkake shi kuma an ɗaukaka shi zuwa mafi girman matakan kyawawan halaye na zaɓi, bayan ya kasance bawan bukatunsa na zahiri kawai.

The great distinctive mark of Islam is that it is a practical system of life and is ever ready to make due allowance for the human nature never seeking to oppose or make it deviate from its natural course. It calls upon men to purify their souls and makes them ascend to such higher planes of being as approximate the realm of ideals and dreams, but in the whole process of improving and edifying men, it does not seek to alter their natures, nor does it believe that such a change in human nature is ever possible or useful for the welfare or mankind, if ever possible. It rather believes that the noblest achievements of humanity are those that it achieves through and with the help of its own basic nature after its refinement and ascension to the noblest planes of voluntary virtue from being a mere captive of its material needs.

Halin da Musulunci ya ɗauka game da matsalar namiji da mace ma ya yi daidai da yanayin ɗan Adam. Don haka yana tabbatar da daidaito a tsakaninsu inda akwai dalili na halitta a kansa, kuma yana bambanta tsakaninsu inda irin wannan bambanci yake na halitta ne.

The attitude adopted by Islam about the problem of man and woman too is quite in line with the human nature. Thus it effects equality between them where there is a natural ground for it: and differentiates between them where such a differentiation is but natural.

Bari mu dauki yanayi biyu fitattu da Musulunci ke banbance tsakanin jinsi biyu:

Let us take two outstanding situations in which Islam differentiates between the sexes:

rarraba gado da shugabancin iyali.

the distribution of inheritance and the headship of the family.

Game da gado Musulunci ya ce: "Ga namiji rabon daidai da na mata biyu," wannan kuwa abu ne na halitta kuma yana da hujja, saboda namiji ne kaɗai aka ɗora wa nauyin dukkan hakkokin kuɗi. Mace ba ta da wannan nauyi na kashe kuɗi a kan kowa sai kanta da kayan kwalliyarta, sai dai idan ita ce shugabar iyali, amma irin wannan yanayi ba kasafai yake faruwa ba a cikin al'ummar Musulunci, domin matukar mace tana da dangi, koda kuwa nesa ne, ba ta bukatar ɗaukar nauyin ciyar da iyalinta. Shin za a iya kiran wannan tsari zalunci ga mace kamar yadda masu goyon bayan 'yancin mata ke ikirari? Idan aka bar wadannan zato marasa amfani da da'awoyi masu son zuciya a gefe, matsalar ta zama lissafi mai sauki: gaba ɗaya mace tana samun kashi ɗaya bisa uku na dukiyar da aka gada don ta kashe a kan kanta, yayin da namiji ake ba shi kashi biyu bisa uku domin ya cika nauyinsa na kuɗi da farko ga matarsa (wato mace), sannan ga iyalinsa da 'ya'yansa. Don haka, idan muka yi magana ta lissafi mai sauki, wane ne ke samun rabo mafi girma? Akwai wasu maza da suke son kashe dukiyarsu duka a kan kansu, ba sa son yin aure ko kafa iyali, amma irin wadannan lamura ba kasafai ba ne. Yawanci namiji ne ke ɗaukar nauyin kuɗin iyalinsa, har da mace - matarsa - ba a matsayin alheri ba, sai dai a matsayin wajibi na ɗabi'a. Idan mace tana da dukiyarta, mijinta ba zai iya ƙwace mata ba tare da yardarta ba; ko da haka, zai ci gaba da ɗaukar nauyin kuɗinta kamar ba ta da wata dukiya da za ta dogara da ita. Idan kuma ya ƙi ba ta wannan kuɗin ciyarwa, ko ya zama mai ƙuntatawa gwargwadon kuɗin shigarsa, za ta iya kai kara a kansa a Kotu ta tilasta masa ya ba ta kuɗin ciyarwa, ko kuma ta rabu da shi. Babu wata hujja da za a ce mace na samun rabon gado kasa da na namiji, domin idan aka duba nauyin da ke kan namiji, abu ne na dabi'a kawai namiji ya samu rabo sau biyu na na mace.

About inheritance Islam says: "To the male the equivalent of the portion of two females," which is quire natural and justified, fur it is man alone who is charged with shouldering all the financial obligations. The woman is under no such obligation as to spend money on anyone but her own person and toilet, except, of course, when she should head her family but such a situation is very rarely met with in an Islamic society, for so long as a woman has got a relation howsoever distant she need not take upon herself the support of her family. Can such an arrangement be termed as injustice towards woman as the votaries of feminism aver? Leaving aside these vain postulations and prejudiced claims, the problem is just one of a simple reckoning: on the whole woman gets one-third of the inherited property to spend it on her person, whereas man is given two-thirds of it to discharge his financial obligations in the first place, towards his wife (that is the woman), and secondly his family and children. As such, speaking in terms of simple mathematics to whom does the larger portion go? There may be certain men who are wont to spend all their money on themselves and are disinclined to marry or found a family, but such cases are uncommon. Normally it is the man who shoulders the financial burdens of his family including a woman-his wife-not as an act of grace but as a moral obligation. If a woman possesses a property of her own, her husband cannot take it away from her without her consent; he would even then have to bear her financial burden as if she had nothing in her possession to support herself with. And if he should refuse her this allowance or should he be miserly in proportion to his income she can lodge a complaint against him in the Court and force him to give her the sustenance allowance or get free from him. There is as such no justification to say that in inheritance woman receives a share less than that of man, as in view of his obligations it is but natural that a man should get double the share of a woman.

Islam maintains a similar proportion in the distribution of a bequest. Dokar da ake bi a nan ita ce ɗaya daga cikin dokoki mafi adalci da ɗan adam ya taɓa sani: "Ga kowane mutum bisa ga buƙatarsa," ma'aunin tantance buƙata kuwa shi ne nauyin zamantakewar da mutum ke ɗauka. Amma dangane da abin da suke samu, babu bambanci tsakanin namiji da mace; ko a cikin albashinsu don aiki, ko a cikin ribar da ake samu a kasuwanci, ko a cikin kuɗin shiga daga ƙasa da sauransu, domin a al'amura irin waɗannan Musulunci yana bin wata dokar daban, dokar da ke sanya namiji da mace a kan daidai gwargwado dangane da aikinsu da albashinsu. Babu wata cutarwa da za a yi wa ɗayansu. Ra'ayin da ya yi yawo a tsakanin talakawan Musulmi, wanda masu adawa da Musulunci suka yaɗa da gangan, cewa a idon Musulunci mace tana da daraja rabin darajar namiji, ba gaskiya ba ne, kamar yadda muka nuna a sama ta hanyar lissafi mai sauƙi.

Islam maintains a similar proportion in the distribution of a bequest. The law followed here is one of the fairest ones yet known to mankind: "For every person according to his need," the standard to determine the need being the social burdens that one has to bear. But so far as their earnings are concerned, there is no difference between man and woman; n or in their wages for a work, nor in the profit gained in trade, nor in revenues from land etc., for, in these matters Islam follows another law, the law treating on a perfectly equal footing man and woman with regard to their labors and the wages thereof. No injustice is to be done to either of them. The impression generally current among the common masses of Muslims and purposely spread by the antagonists of Islam that in the eyes of Islam woman is worth half of what man is worth, is false as we have shown above by a simple mathematical calculation.

Cewa shaidar mata biyu daidai take da shaidar namiji ɗaya a Musulunci, hakan ba ya nufin cewa mace ba ta fi rabin namiji daraja ba. Hakika, matakin hikima ne a kiyaye ingantaccen yanayin shaidar shari'a a kotu, da kuma kare shi ta kowace hanya mai yiwuwa daga duk wani karkacewa, ko shaidar ta kasance don wanda ake tuhuma ko akasin haka. Mace ta halitta tana da saurin motsin rai, tana iya shafuwa cikin sauƙi, kuma tana iya karkata daga ainihin gaskiyar lamarin da ake yi. Saboda haka yana da hikima a sa wata mace tare da ita, "domin idan ɗaya ta manta, ɗayar ta tuna," domin yana yiwuwa wanda ake tuhuma, wanda mace ke bayarwa shaida a kansa ko a goyon bayansa, ta zama mace mai kyau, wanda hakan zai iya sa mai shaidar ta yi kishi da ƙiyayya gare ta, har ta bayar da shaidar ƙarya. Haka kuma, yana yiwuwa wanda ake tuhuma matashin namiji ne wanda kallonsa zai tada uwa a cikin mai shaidar, har ta bayar da shaidar ƙarya, ko da da sani ko ba da sani ba. Amma yana da matuƙar wuya mata biyu da suka bayyana a gaban kotu tare su fada cikin irin wannan kuskure, duka biyun su bayar da shaidar ƙarya. Yawanci a irin wannan yanayi, idan ɗaya daga cikinsu ta rude ko ta yi kuskure game da gaskiya, abokiyarta za ta gyara mata. Sai dai, ya kamata a ƙara da cewa shaidar mace ɗaya kan iya zama abar dogaro idan mai shaidar ƙwararriya ce a cututtukan mata, kuma ta bayyana a matsayin shaida a shari'ar da ta shafi waɗannan cututtuka.

That the evidence of two women is in Islam equivalent to that of one man also does not prove that woman is not better than a half man. It is rather a wise step to secure and preserve the genuine character of legal evidence in courts through all possible means and against all possible perversities irrespective of the fact whether the evidence is for or against the accused. The woman is by her very nature vehemently emotional, impressionable and liable to digress from the real facts of the case in hand. Therefore it is wise to have another woman along with her "so if the one erreth the other will remember," for it is quite possible that the accused, against or for whom a woman appears as a witness, may be an attractive woman which may make the witness jealous and hostile towards her and so give a wrong evidence; again maybe that the accused is a young man whose sight may so arouse the mother in the witness that knowingly or unknowingly she proffers evidence that is false. But it is very rare that two women appearing before the court at once should fall a prey to such an error, both of them offering false evidences. The chances in such situations are rather that if one of them is deceived or confused about truth, her companion may correct her. It must, however, be added here that a single woman's evidence is quite dependable if the witness concerned be a specialist in female diseases and she appears as a witness in a case concerning these.

Yanzu zuwa ga matsala ta biyu, wato shugabancin iyali. A bayyane yake cewa yana bukatar mai kula da tafiyar da al'amuran iyali, wanda ke wakiltar haɗin kan miji, mace da yara tare da wajibai da ke biyo bayansa. Kamar kowace ƙungiyar zamantakewa, iyali ma yana buƙatar shugaba mai ɗaukar nauyi, domin in babu shi za a shiga yanayin rashin shugabanci wanda a ƙarshe zai iya kai ga talauci da wahala ga kowa. Akwai yiwuwar guda uku game da shugabancin iyali: na ɗaya, miji ne shugaban iyali; na biyu, mace ce ke shugabanta; na uku, dukansu biyu lokaci guda su ne shugabannin iyali.

Now as to the second problem, the headship of the family, it is quite clear that it requires a manager to look after and manage the affairs of the family, which represents an association of man, woman and children with the attendant obligations springing there from. Like every other social organization, the family too stands in need of a responsible head in the absence of whom a state of anarchy is bound to prevail, which may ultimately lead to a general privation of all. There may be three Possibilities as to the headship of the family: one, man is the head of the family; second, woman heads it; and third, both of them are at once the heads of the family.

Ba mu bukatar la'akari da zaɓi na uku da na ƙarshe ba, domin abin da muka gani a rayuwarmu ya isa ya nuna cewa kasancewar shugabanni biyu koyaushe yana haifar da matsala da rikici fiye da lokacin da babu shugaba kwata-kwata. Alkur'ani mai tsarki, yana magana game da halittar ƙasa da sammai, ya ce: “Da a ce a cikinsu akwai waɗansu allolin baya ga Allah, to lallai da sun lalace (sammai da ƙasa)”; “Kuma babu wani abin bautawa tare da Shi, in ba haka ba, lallai kowane abin bautawa zai ware abin da ya halitta, kuma waɗansu daga cikinsu za su rinjayi waɗansu.” (xxi: 22). Idan haka ne ga waɗannan allolin na zato, to me kuma za a ce game da mutane, waɗanda suke da tsananin zalunci da ta'addanci?

We need not take into account the third and the last possibility as our common experience is enough to show that the presence of two heads always leads to even more trouble and anarchy than when there is no head at all. The Holy Qur'an referring to the creation of the earth and heavens says: “If there were therein gods besides Allah, then verily both (the heavens and the earth) had been disordered ; “Nor is there any god along with Him; else would each god have assuredly championed that which He created, and some of them would assuredly overcome others" (xxi: 22). If such is the case with these imaginary gods, then what about human beings who are so aggressive and unjust?

Ilimin halayyar dan Adam ya tabbatar da cewa yaran da ake renonsu a gidan iyayen da ke yawan jayayya, suna fafatawa kan jagorancin iyali, ana samunsu da rashin daidaituwa a yanayin zuciya, baya ga kasancewa cikin wahalar matsalolin tunani da cututtukan hankali da dama.

The science of psychology bears witness that the children brought up under quarrelsome parents wrangling over the headship of the family are found to be unbalanced emotionally besides being victims to so many psychological complexes and disorders.

Don haka akwai zaɓi biyu kawai da suka rage. Kafin mu duba waɗannan, muna so mu yi tambaya: wane ne cikin jinsi biyu ya fi dacewa da ɗaukar nauyin shugabancin iyali? Shin wanda aka ba shi halayen hankali ya fi dacewa ya jagoranci iyali, ko kuwa wanda rayuwarsa ta ginu a kan motsin zuciya? Matsalar tana warwarewa da zarar mun fahimci cewa namiji ne, saboda an ba shi halayen hankali da jiki mai ƙarfi, ya fi cancanta ya jagoranci fiye da mace wadda, ta yanayinta, mai motsin zuciya ce, mai saurin shiga tasirin waje, don haka ba ta shirya sosai don gwagwarmayar rayuwa ba, haka nan kuma don shugabancin iyali. Ko da mace kanta ba ta girmama namijin da yake raunana, wanda za ta iya mamaye shi cikin sauƙi. Tana raina shi; kuma ba ta iya amincewa da shi ko kaɗan. Wannan halin mace yana iya zama ragowar tunanin da ta karɓa a tsawon ƙarnuka da kuma horon da ta samu a baya. Gaskiya ce, duk da haka, wadda ba za a iya musantawa ba: har yanzu tana jan hankalin namijin da jikinsa yake da ƙarfi, kamar yadda lamarin matar Amurka ya nuna. Duk da cewa ta kai matsayi daidai da namiji kuma an amince da ita a matsayin halitta mai cin gashin kanta, tana jin daɗin miƙa kanta ga namiji, tana son soyayya da shi, kuma tana ƙoƙarin samunsa. Jikinsa mai ƙarfi da ƙirjinsa mai faɗi suna motsa ta, kuma idan ta tabbatar da ƙarfinsa idan aka kwatanta da rauninta na jiki, sai ta miƙa kanta gare shi.

There are thus only two possibilities left. Before considering these we would like to ask the question: which of the two sexes is better equipped to shoulder the responsibilities of headship of the family? Is the one equipped with rational qualities in a better position to head the family or that whose existence is characterized by emotions? The problem is resolved the moment we realize that it is the man, equipped as he is with rational qualities and a strong physical body, who is more entitled to head than woman who is by her very nature emotional, susceptible to external influences and thus ill equipped for the struggle of life as well as the headship of the family. Even woman herself does not respect a man who is a weakling and can easily be conquered by her. She despises him; nor can ever bring herself to trust him. This behavior of woman may be the vestigial remnant of the attitude of mind she imbibed over the centuries and through the training she received in the past. The fact is, however undeniable that she is still strongly drawn to a physically well-built man, as is shown by the case of the American woman. Though she has achieved an equal footing with man and has come to be recognized as a quite independent being, she enjoys subjecting herself to man, makes love to him and tries to win him over. She is moved by his strong well-built body, broad chest and when satisfied of his strength as against her own physical weakness she surrenders her person to him.

Mace za ta iya neman shugabanci a rayuwar iyali ne kawai matukar ba ta da 'ya'ya kuma babu damuwar ilmantar da su da horar da su. Bayan ta haifi 'ya'ya ba ta iya ɗaukar ƙarin nauyi, domin ayyukanta a matsayinta na uwa sun riga sun zama nauyi mai yawa a kanta.

Woman may seek leadership in family life only so long as she has no children and has no worry to educate and train them. After having children she can ill afford to shoulder extra responsibilities, for her functions as a mother are already far too great a burden upon her.

Amma wannan ba ya nufin cewa namiji ya zama mai mulkin kama-karya a kan mace ko a cikin gidansa. Shugabanci yana tare da nauyi da wajibai, waɗanda ba a iya sauke su sai ta hanyar shawara da haɗin kai tsakanin juna. Nasara a sarrafa gida tana nufin fahimtar juna da tausayi mai dorewa. Musulunci ya jaddada cewa soyayya da fahimtar juna da tausayi mai dorewa, ba rikici da gwagwarmaya ba, su ne ya kamata su zama tushen rayuwar iyali. Alkur'ani mai girma ya ce: "Ku zauna da su da kyautatawa" (iv: 19), kuma Manzon Allah ﷺ ya ce: "Mafi alherin ku shi ne wanda ya fi kyautatawa matarsa" (Tirmizi).

This does not, however, mean that man should be a dictator over woman or in his house, for the leadership entails obligations and duties which can be discharged only through mutual consultation and co-operation. Success in management means a reciprocity of understanding and perpetual sympathy. Islam insists that love and mutual understanding and perpetual sympathy rather than conflict and competition should form the basis of family life. Says the Holy Qur'an: "Consort with them in kindness" (iv: 19), and the Holy Prophet said: “Best amongst you is he who is good to his wife" (Tirmizi).

To judge a man, the Holy Prophet ﷺ laid down this measure: his behaviour towards his wife. It is a very sound standard, for no man can ill-treat his wife unless he is spiritually diseased and entirely lost to virtue, or at least partially lacking in it.

The gauge thus laid down by the Holy Prophet to judge a man is his behavior towards his wife. And a very sound standard it is, for no man can ill treat his wife unless he is spiritually diseased and absolutely lost to virtue or at least partially handicapped.

Amma dangantakar "ta hukuma" a cikin iyali ita ce ta haifar da shakku da dama wadanda ke bukatar bayani. Wasu daga cikin wadannan shakku sun taso ne daga hakkokin mace ga namiji, wasu kuma suna ta'allaqa da matsalolin saki da auren mata fiye da daya.

But it is the "official" relationship within a family that has occasioned many a doubt that call for an explanation. Some of these doubts arise out of woman's obligations towards man and some centre around the problems of divorce and polygamy.

Bari mu lura a nan cewa aure dangantaka ce ta kai-tsaye tsakanin mutum da mata, kuma kamar kowace dangantaka tsakanin mutane biyu, tana dogara ne, da farko, da jituwar mutanen biyu ta fuskar ɗabi'a, hankali, tunani da jiki. Doka ba za ta iya tilasta ɗaya daga cikin waɗannan ta hanyar umarni ba. Saboda haka, idan ma'aurata suna zaune cikin cikakkiyar lumana da jituwa, hakan ba lallai ya kasance saboda sun kiyaye dukkan ƙa'idojin rayuwar aure sosai ba. Domin sau da yawa, soyayya tsakanin miji da mata na iya tasowa bayan an yi jayayya mai zafi tsakaninsu. Haka kuma, idan an ga rashin jituwa da rikici a rayuwar aure ta wasu ma'aurata, hakan ba lallai ya kasance saboda kuskuren miji ko babbar rashin biyayyar mata ba. Yana yiwuwa dukkansu biyu suna da kyawawan halaye sosai a matsayinsu na ɗan adam, amma halayensu na iya bambanta, don haka sai su yi nadama kan rashin yiwuwar fahimtar juna, amma duk da haka ba za su iya cimma sulhu tsakaninsu ba.

Let us remark here that marriage is primarily a personal relationship and, like every other relationship between two persons, depends, in the first place, on the personal, psychological, rational and physical harmony between the persons concerned. The law can hardly secure any of these by an order. Therefore if a married couple lives in perfect peace and harmony it may not necessarily be due to their meticulous observance of all the rules of matrimonial life. For, many a time it happens that consummation of love between man and wife followed their bitter bickering. Similarly, if a state of discord and conflict is witnessed in the married life of a couple it may not be due to some mistake on the part of the husband or a gross disobedience of the wife. It is just possible that both of them may be exceptionally noble as human beings, but still their temperament may differ and so they may lament the impossibility of coming to terms between themselves but still they may not be able to effect a compromise with each other.

Duk da haka, dole ne shari'a ta gama-gari ta lura da wannan, ta kuma tsara dokoki don rayuwar aure, domin babu wani tsarin rayuwa da zai iya da'awar cikakkiyar fahimta idan bai tanadi doka da ke tafiyar da wannan bangare mai laushi na rayuwar mutum ba. Dole ne a samu doka da ta kafa iyakoki na gaba daya kuma da ba a iya keta su ba, aƙalla, sannan namiji da mace su yi aiki wajen tsara cikakkun bayanansu cikin iyakokin da aka tsara.

Despite all this the common law must, however, take note and frame rules for married life, for no system of life can claim comprehension if it does not provide for a law governing this delicate aspect of man's life. A law setting the general and inviolable, limits at least must be there, with the man and woman to work out the details of it in the prescribed limits.

Idan akwai soyayya da zaman lafiya tsakanin ma'aurata, a dabi'ance ba za su je kotu ba, domin aure mai nasara ba kasafai yake bukatar kariyar doka ko hukunci ba. Amma idan rikici ya taso tsakaninsu, sai su nemi taimakon doka, da fatan zai kawo karshen rikicin.

If there is love and peace between a couple, quite naturally they would not go to law as successful marriage seldom stands in need of the legal protection or verdict. But when there arises a conflict between them, they seek the aid of law in the hope that it would put an end to it.

Doka dokar shari'a, ana sa ran cewa ya zama mai adalci, kada ya nuna son kai ga ɗaya daga cikin ɓangarorin a kan ɗayan, kuma ya rufe mafi faɗin kewayon lamura gwargwadon iko. A nan dole ne in sake nanatawa, duk da haka, cewa babu wata doka da za ta iya rufe dukkan lamura ko yanayi daban-daban da ke tasowa a rayuwar ɗan adam, kuma ba a ɗaukar aiwatar da ita da tsauri, bisa zahirin nassi, a kan dukkan lamura a matsayin adalci ko ƙa'ida mai kyau.

Of law it is expected that it should be just, should not favor one of the parties to the detriment of the other, and should as far as possible cover the widest possible range of cases. At this place I must, however, repeat that no law can possibly cover all the different cases or situations cropping up in human life, nor is its rigid, literal application to all the cases considered just or a sound precept.

Bari mu duba dokokin Musulunci dangane da wajibaian matar da ake ta tada hayaniya saboda ita. Dangane da wajibaincinta da aka tsara a cikin dokar Musulunci, ana iya la'akari da wadannan abubuwa uku:

Let us cast a glance over the Islamic law with regard to the obligations of the wife in whose name all this hue and cry is being raised. With regard to her obligations prescribed in Islamic law, the following three points may be considered:

Shin waɗannan wajibai suna nuna zalunci ga mace?

(1) Do these obligations constitute an injustice towards woman?

(2) Shin waɗannan wajibai ne na ɓangare ɗaya kawai, ba su ɗauke da wani haƙƙi ga wanda ya wajaba a kansa ba? da (3) Shin waɗannan wajibai na dindindin ne, kamar yadda mace ba za ta taɓa 'yantar da kanta daga gare su ba?

(2) Are they unilateral and carry no rights with them? and (3) Are these obligations perpetual, such as woman can never free herself from?

Mace tana da manyan wajibai guda uku ga mijinta: (1) ya kamata ta yi masa biyayya duk lokacin da ya so ya kwana da ita; (2) kada ta bari wani ya ƙazantar da gadon mijinta wanda kasancewarsa ba ya so; da (3)

Woman has three most important obligations towards her husband: (1) she should obey him whenever he should want her to go to bed with him; (2) should not allow anyone to defile the bed of her husband whose presence is resented by him, and (3)

Ya kamata ya zama mai aminci gare shi a cikin rashinsa.

should be faithful to him in his absence.

Dangane da na farko, ana bukatar ɗan bayani don a fahimce shi yadda ya kamata. Hikimarsa a bayyane take. Yanayin jikin mutum ya zama haka ne da ke tura shi zuwa biyan buƙatar jima'i sau da yawa, don ya samu sauƙi daga matsin da yake ji, kuma don ya iya gudanar da ayyukansa a rayuwar yau da kullum cikin sauƙi da inganci. Musamman a lokacin ƙuruciyarsa, namiji yana mulkuwa da sha'awar jima'i fiye da yadda mace take, kuma yana jin buƙatar biyan ta da ƙarfi fiye da mace, duk da cewa mace ita ce mai zurfin sha'awa fiye da shi, kuma ta fi shi ƙarfin karkata zuwa gare ta ta fuskar jiki da ta ruhi, amma karkatarta ba ta bayyana a fannin jiki kawai ba.

As to the first of these, a little explanation is, necessary to appreciate it properly. Its wisdom is obvious. Man's physical constitution is such as impels him to sexual gratification more often so as to relieve himself of its oppression and so that he may be able to perform his duties in practical life more smoothly and efficiently. He is in his youth in particular far more dominated by the sex instinct and feels the need to gratify it more acutely than a woman does, although sexually she is far more profound than he and is physically and psychologically more intensely inclined to it, but her inclination may not express itself in the physical sense alone.

Aure hanya ce ta hanyar biyan wannan sha'awa ta halitta ta mutum, da kuma biyan bukatun rayuwarsa ta ruhi, ta hankali, ta zamantakewa da ta tattalin arziki. Yanzu tambayar ita ce: Me ya kamata miji ya yi idan, bayan ya kusanci matarsa, ta mayar masa da sanyin jiki har ta kore shi? Shin ya nemi kulla alaka ta haram da wasu mata? Babu wata al'umma da za ta amince da irin wannan hanya, haka kuma matar kanta ba za ta yarda mijinta ya ji sha'awar wata mace ta jiki ko ta hankali ba, domin duk yanayin rayuwa da ya kasance, hakan zai zama abin da ya fi karfinta.

Marriage is a means to gratify this natural urge of man as well as meet the demands of his spiritual, psychological, social and economical life. Now the question is: What should a husband do if on approaching his wife he is coolly brushed off by her? Should he seek to establish illicit relations with other women? No society can approve of such a course, nor can the wife herself agree that her husband should be physically or psychologically attracted by another, woman as no matter what the conditions of life be that would be too much for her.

Game da dalilin ƙin da mace za ta yi na kwanciya da mijinta idan ya gayyace ta, ana iya samun dalilai guda uku kuma.

As to the cause of the refusal of a wife to go to bed with her husband on his inviting her, there may again be three causes:

(1) tana ƙin mijinta, saboda haka ba ta sha'awar yin jima'i da shi; (2) tana son mijinta amma tana ƙin aikin jima'i, don haka tana ƙi ya kusance ta - wani yanayi da ba na al'ada ba, duk da haka yana yaɗuwa sosai a rayuwar yau da kullum; da kuma (3) ita mace ce mai ƙauna ga mijinta, ba ta ƙin aikin jima'i, amma a wannan lokaci musamman ba ta sha'awarsa.

(1) she hates him, and so feels disinclined to have sex relations with him; (2) she loves her husband but hates the sexual act and hence refuses him-an abnormal state which nonetheless enjoys wide currency in practical life; and (3) she is a loving wife, does not hate the sexual act but at that particular moment happens to be disinclined to it.

Sabon abu na farko yana nuna wani yanayi na dindindin, saboda haka ba lallai ba ne ya takaita ga wani aiki ko wani lokaci na musamman. A irin wannan yanayi, zumuncin aure ba zai dade ba. Mafi kyau da ya kamata a yi a irin wannan hali shi ne a bar namiji da mace su rabu da juna. Mace a wani ma'ana tana da sauki fiye da namiji a wannan fanni, kamar yadda za mu gani nan ba da jimawa ba.

The first of these causes forebodes a permanent condition and may thus be not confined to a particular act or period of time. In such a situation marital bond cannot survive for long. The best thing to do in such a case would be to let the man and the wife separate from each other. The woman in a sense enjoys more facilities in this respect than a man does, as we shall shortly see.

A cikin misali na biyu ma, yanayin matar na iya ɗaukar alamar dawwama.

In the second instance too the condition of the wife may bear a stamp of permanency.

Asalinsa bai samo shi daga sha'awar mijin kaɗai ba. Dole ne a magance shi yadda ya kamata, a kuma mayar da cikakkiyar jituwa tsakanin miji da mata. Ko dai mijin ya duba kansa idan matarsa ta ki shi, ko kuma matar ta bi son mijinta kamar yadda mace mai ƙaunar mijinta ta gaskiya take yi, domin ba za ta so a raba ta da shi ba. In kuwa hakan bai yiwu ba, to a iya raba su da juna cikin sauƙi da kyautatawa. Amma muddin suna zaune tare a matsayin miji da mata, matar tana da wajibi, bisa shari'ar Musulunci, ta bi son mijinta a al'amuran jima'i, kamar yadda hakan ya zama dabi'a. Hakan ba lallai ne ya nuna iko na zalunci ko tilastawa ba. An yi shi ne domin hana miji faɗawa cikin lalacewar ɗabi'a ko shiga wata auren, abin da ya fi zama mai raɗaɗi ga mata. Duk da haka, shari'a ba ta tilasta ci gaba da irin wannan alaƙa mai tsanani da take sa mata ta ji ƙyama ga mijinta, har soyayyarta gare shi ta canja zuwa ƙiyayya ta gaske saboda yadda yake dagewa a kan biyan buƙatarsa a al'amuran jima'i. A irin wannan yanayi ma, ya fi kyau su rabu da juna.

Its origin lies not in the sexual craving of the husband alone. It must be remedied satisfactorily and a complete harmony between the husband and the wife must be restored. Either the husband should check himself if his wife refuses him or the wife must Comply with the wish of her husband like a truly loving wife as she would not like to get separated from him. Failing this they may be separated from each other in a very gentle manner. But-so long as they live together as husband and wife, the wife must, according to the Islamic law, comply with the wish of her husband in sexual matters, as it is but natural. It dot's not necessarily imply an arbitrary authority or compulsion. It is meant to prevent the husband from being driven to pursue a course of moral perversion or entering into another marriage contract, a thing all the more painful to the wife. The law does not, however, insist on the continuance of such strained relations as make the wife feel repulsion from her husband and her love for him changes into a Positive dislike due to his insistence on having his way in sexual matters. They may in this case too better separate from each other.

Yanayin na uku yanayi ne na ɗan lokaci, kuma ana iya magance shi cikin sauƙi. Irin wannan ƙyamar ga aikin jima'i na iya kasancewa sakamakon gajiyar jiki, rauni ko shagaltuwa, domin yanayin tunanin jikinta yana iya shawo kan waɗannan a kan lokaci. Ana iya magance wannan nau'in sanyin sha'awa a wajen mace ta hanyar ba ta kyauta da kuma wasan soyayya mai hikima kafin jima'in kansa, don a mayar da shi zuwa haɗuwa ta ruhaniya mafi girma maimakon dangantaka ta dabba da ta jiki kawai wadda in ba haka ba za ta iya lalacewa zuwa gare ta. Wannan wasan soyayya kuma na iya taimakawa wajen kawar da babban dalilin ƙyamar.

The third situation is a temporary condition and it may easily be remedied. Such an aversion to the Sexual act may be the result of physical exhaustion, weariness or occupation as her psycho-physical disposition is quite capable of overcoming these in due course of time. This form of apathy in woman may be encountered by offering gifts to her and an ingenious love-play before the actual inter-course so as to transform it into a higher spiritual union rather than a purely animal and physical relationship that it might otherwise degenerate into. This love-play may also be helpful in removing the basic cause of aversion.

Idan kuma matar ta na son saduwa da mijinta amma mijin yana da wani dalili da ya sa ba ya sha'awa - abu mai wuya a tsakanin maza, musamman a lokacin ƙuruciyarsu - to matar ba ta rasa hanyar da za ta sa mijinta ya koma kusantarta ba. Dokar da ta wajabta wa mace ta biya bukatar mijinta ita ce kuma ta tabbatar da cewa ita ma a biya mata bukatarta. Ta tanadi cewa mijin ma dole ne ya cika haƙƙoƙinsa na aure idan matarsa ta buƙaci hakan. Idan mijin ya kasa biya mata bukatarta, auren nasu na iya rabuwa. Ta haka ne muka ga cewa a cikin shari'ar Musulunci kowane bangare yana da haƙƙoƙinsa da kuma nauyin da ya rataya a wuyansa. Babu wani tilastawa ko raina mace a cikinta.

If, on the other band, a wife desires sexual intercourse but the husband is for some reason disinclined to it-a rare phenomenon among men in their youth at least-the wife is not without means to induce her husband to resume sex-relationship with her. The very law that lays the wife under an obligation to comply with the wish of her husband also sees to it that she too should get her wishes met with. It prescribes that the husband must also fulfill his marital duties if and when his wife should so desire. If the husband is unable to satisfy her, their marriage may dissolve. Thus we see that in the Islamic law both parties have got their duties as well as their rights. There is as such no compulsion or disregard of the wife implied in it.

Hakkin ta na biyu da matar take da shi ga mijinta shi ne kada ta bari kowa wanda mijin nata ba ya so ya taka gadonsa, wannan yana nufin cewa kada ta bari kowa ya shiga gidansa wanda shi ba ya so ya shiga. (Sai dai wannan ba shi da wata alaka da zina ta kowace hanya, domin an haramta ta a shari'a kuma dole ne a nisance ta koda mijin ya so ta). Hikimar wannan umarni a bayyane take, domin yawancin sabani tsakanin ma'aurata yana faruwa ne sakamakon shigar da wani mutum na uku wanda ke yada karairayi da zage-zage, ta haka yana kara kuna wuta a rikicin iyali. Me zai faru idan, domin hana irin wannan ci gaba, mijin ya nemi matarsa da kada ta bari wani mutum takamaimai ya shiga gidansa, amma ta yi watsi da hakan? Sakamakon zai zama kasancewar tushen fitina na dindindin, wanda hakan zai sa sulhu tsakaninsu ya zama ba zai yiwu ba. Saboda haka wannan hakkin matar yana kuma amfanar rayuwar iyali, har da yara, wadanda suke bukatar yanayi mai dadi na soyayya da tausayawa domin girmansu yayi daidai kuma na al'ada.

The second obligation of the wife towards her husband that she should not allow anyone such as is disliked by her husband to tread his bed, implies that she should not let anyone enter his house whom he would not like to enter into. (This does not, however, in any way refer to adultery as it is forbidden by law and will have to be eschewed even if the husband should happen to favor it). The wisdom of this commandment is manifest from the fact that a great many disputes between the married couples are caused by the intervention of a third person who spreads false reports, slanders and thus adds fuel-to their family quarrels. What if in order to prevent such a development the husband were to demand of his wife not to allow a certain person into his house but she disregards it? The result will be the presence of a constant source of mischief rendering the patch-up between them impossible. Thus this obligation of the wife also purports to the good of family life including the children who require a congenial atmosphere of love and sympathy for their proper and normal growth.

Ana iya tambaya: to me ba doka ta tanadi cewa mijin ma ya wajaba ya kada ya bar kowa ya shiga gidansa idan matarsa ta ƙi hakan ba? A rayuwa ta yau da kullum, idan miji da mata suna zaune cikin lumana da soyayya kuma suna da hankali da ladabi, babu irin wannan tambaya da za ta taso, domin ba za su sami wahala ba wajen fahimtar juna a kan irin waɗannan al'amura. Amma idan rashin jituwa ta shiga tsakaninsu, ta takura alakarsu kuma ta sa ba zai yiwu su cimma yarjejeniya tsakaninsu ba, to za su wajaba su je kotu domin sasanta bambance-bambancen da ke tsakaninsu. Yanzu idan mata za ta sami haƙƙin hana kowa shiga gidan mijinta, hakan na iya ƙara dagula al'amarin, domin a nan ya kamata mu nuna cewa tunanin mace a mafi yawan lokuta ba shi da hankali, saboda kawai abin da yake nuna halinta ne na musamman, ba sakamakon hikima ba. Waɗannan tunani na iya tasowa ne daga yadda take da matsala da danginsa, kamar mahaifiyar mijinta ko 'yar'uwarsa da sauransu. Saboda haka, wajabta wa miji ya yi biyayya ga matarsa a irin wannan hali ba zai zama mataki mai hikima ba; sai dai zai zama wani nuna tausayi maras ma'ana wanda zai iya canzawa ba da daɗewa ba, ko kuma ya zama ba shi da tushe a zahiri.

It may be asked: why then did the law not also provide that the husband too should be under an obligation not to allow anyone into his house if his wife should happen to disapprove of it? In normal life when husband and wife are living in peace and love and are civilized enough no such question may arise at all, as they may feel no difficulty in reaching an understanding between themselves on all such points. But supposing that discord does creep in straitening their relations and making it impossible for them to reach an agreement between themselves, they would have to go to court for a rapprochement of their differences. Now if the wife should enjoy the right to debar anyone from the house of her husband, it may make the matter worse, for we may at this place point out that the impressions of the woman are in most of the cases illogical as they are purely the reflection of her own peculiar personality rather than the outcome of any prudence. They may have sprung up from her constrained relations with the in-laws, the mother or the sister etc. of her husband. Therefore to make it incumbent upon the husband to obey his wife in such a circumstance would not be a judicious step; it would rather be an act of mawkish tenderness that may soon suffer a change or be completely unfounded in reality.

Ba ina nufin da wannan cewa mijin koyaushe yana kan gaskiya a duk abin da yake aikatawa ba.

By this I do not mean to say that the husband is always in the right in all that he does.

Yana yiwuwa cewa halayyarsa na iya zama ta yara da rashin tabbas a wasu yanayi.

It is just possible that his behavior may under certain circumstances be puerile and shifty.

Ba wai ina nufin cewa matar ita kaɗai koyaushe ce take da laifi ba. Tana iya kasancewa tana da hujja sosai wajen ƙin mijinta, wanda yanayinsa, yana yiwuwa, shi ne ainihin dalilin da ya sa dangantakarsu ta zama cikin matsi. Amma tun da dokar an tsara ta ne don rayuwar ɗan adam ta al'ada, inda aka tabbatar da cewa namiji yakan yi aiki da hankali fiye da yadda mace ta al'ada take yi, sai ta ba namiji matsayi mafi girma a kan mace. Duk da haka, matar tana da 'yancin neman rabuwa da mijinta idan ta tabbata ba za ta iya ci gaba da jure masa ba.

Nor do I mean that the wife alone is always in the wrong. She may be quite justified in hating her husband whose nature, it is just possible, may be the real cause of their constrained relations. But as the law is framed for the normal human life where man has been found to act more rationally than a normal woman does, it gives a degree of importance to man over woman. The wife is, however, free to secure a separation from her husband if she is convinced that she can no longer grin and bear with him.

Wajibi na uku da ke kan mace, wato kiyaye dukiyar mijinta da mutuncinsa a lokacin da ba ya nan, abu ne da ya biyo bayan aure ta hanya ta dabi'a da ma'ana, wanda babu wanda zai kuskura ya yi tambaya a kansa. Sai dai ba wajibi ne na gefe daya ba, a'a, wajibi ne na bangarori biyu:

The third obligation of the woman-the guarding of her husband's property and honor in his absence-is but a natural and logical sequence of marriage such as none may dare call in question. It is, however, not a unilateral obligation but rather a bilateral one:

Dukkan miji da mata dole ne su kasance masu aminci ga juna.

both husband and wife must remain faithful to each other.

Yanzu bari mu dauki batun wata mace da mijinta, ɗayansu ya zama mai tawaye. Gaskiyar cewa namiji shi ne mai kula da kuma mai ɗaukar nauyin mace yana sa ya kasance yana da hakkin ya yi wa matarsa mai rashin biyayya gargaɗi, kamar yadda ayar da ke biye ta nuna a fili: "Waɗanda kuke tsoron tawayensu, ku yi musu gargaɗi, ku kuma kwantar da su a gadaje daban, ku bugi su. To idan sun yi muku biyayya, to kada ku nemi wata hanya a kansu" (Al-Nisa'i: 34).

Let us now take up the Case of a wire and her husband one or the other of whom turns rebellious. The fact that man is in charge and the maintainer of the woman necessitates that he should have the right to admonish his disobedient Wife as the following verse clearly shows: “As for those (women) from whom ye fear rebellion, admonish them and banish them to beds apart, scourge them. Then if they obey you, seek not a way against them” (iv: 34).

Mai karatu ya lura da cewa wannan aya tana ci gaba a hankali wajen bayanin hanyoyin gyara matar mutum, har ta kai ga horo. Mun yarda cewa wasu maza na iya cin zarafin wannan dama, amma haka nan kowane irin haƙƙi ana iya cin zarafinsa. Maganin irin wannan yanayi yana cikin ɗaukaka ruhi da ɗabi'ar mutane, wanda Musulunci bai taɓa mantawa da muhimmancinsa ba. Amma dokar da aka kafa a cikin ayar da ke sama tana neman kare rayuwar iyali da kuma kiyaye ta daga rushewa. Domin doka ta zama mai amfani ko mai tasiri da gaske, tana buƙatar ƙarfi don magance waɗanda suka karya ta, in ba haka ba ba ta fi kalma marar ma'ana ba; ta rasa dukkan amfaninta.

The reader must take note of the fact how this verse gradually proceeds with the description of the means of correcting one’s wife ending with the chastisement. We admit that this privilege may be abused by some men but so can every other right. The only remedy for such a situation lies in the spiritual and moral elevation of the people the importance of which Islam has never lost sight of. But the law laid down in the above verse seeks to preserve family life and safeguard it against disintegration. The law to be really useful or effective requires a power to deal with those who break it, for otherwise it is no more than an empty word; it loses all its usefulness.

Aure cibiya ce da ke da manufar amfanin gama-gari ga ma'aurata. Ya kamata ya tabbatar da mafi girman alheri mai yiwuwa ga dukkan waɗanda abin ya shafa, ta hanyar soyayya da zaman lafiya da ke wanzuwa a gida ba tare da wani shiga-tsakani daga doka ba. Amma idan ma'aurata suka sabawa juna, mummunan sakamakon da hakan ke haifarwa ba zai tsaya ga su kansu kawai ba; yana iya shafar 'ya'yan, al'umma mai zuwa, shi ma.

Marriage is an institution that aims at the common good of the married couple. It is supposed to realize the greatest possible good for all those concerned with the love and harmony that prevails at home without any intrusion from law. But in the event of a married couple being at variance with each other the consequent ill-effect may not remain confined to their persons alone; it may also adversely affect the children, the next generation.

Idan matar ce ke haddasa wannan matsala, to wa ya kamata mu sa ran zai gyara ta?

Now if the wife is the cause of this trouble, whom should we expect to correct her?

To Kotun? To, Kotu ba zai iya ba sai dai ya ƙara faɗaɗa rata tsakanin miji da mata ta hanyar shiga harkokinsu na sirri. Saɓanin da ke tsakaninsu na iya zama ƙarami da na ɗan lokaci, amma shigar Kotu na iya, ta hanyar bayyana su, ya ƙara dagula lamarin. Girman kai na ɓangarorin biyu na iya hana su sasantawa. Saboda haka, yana da kyau kuma mai ma'ana cewa Kotu kada ta shagala da ƙananan al'amuran rayuwar aure. Za ta iya shiga cikin muhimman al'amura ne kawai idan duk sauran hanyoyin cimma sulhu sun gaza.

The court? Well, the court cannot but widen the gulf between husband and wife by interfering with their private affairs. Their differences may be trivial and temporary but the interference of the court may by airing them aggravate the situation. The pride of the parties may not allow them to patch up. Therefore it is only reasonable that the court should not busy itself with the trifles of conjugal life. It may step in the important matters only when all the-other means to achieve a rapprochement have failed.

Babu mutumin hankali da zai taba tunanin kai duk korafe-korafensa na kananan abubuwa da yake fama da su kusan kowane minti na rayuwarsa a duniya zuwa kotu. Hakan zai bukaci kafa kotuna a kusan kowane gida domin kawar da irin wadannan korafe-korafe dare da rana.

No sensible man can ever think of taking to court all his petty grievances that he daily suffers from almost every minute of his earthly existence. It would require setting up courts in almost every home to dispense with such grievances day and night.

Yana nuna cewa lallai ne a sami wata hukuma ta gida da za ta magance irin waɗannan al'amura da ke buƙatar gargaɗi. Wannan hukuma ta gida ita ce namiji ke aiwatarwa, domin shi ne shugaba na gaskiya kuma na ƙarshe a cikin iyalinsa. A cikin ayar da ke sama, an umurce shi ya yi wa matarsa gargaɗi ba tare da ya cutar da mutuncinta ba. Idan ta daina, an gyara lamarin. Amma idan ta ci gaba da hanyar kuskure, ya kamata ya raba ta da gado, wato hukunci mai tsanani fiye da na farko. Haka kuma yana nuna yadda Musulunci yake da zurfin fahimta game da halin mace, wacce ke alfahari da kyawunta da ƙwarjininta, har wani lokaci takan yi wasa da ɗabi'a har ta kai ga rashin kunya. Saboda haka, rabuwarta da gado yana nufin cewa mijin ba ya kula da kyawunta, ƙwarjininta da wasanninta. Wannan na iya rage girman kanta da ya kumbura, ya mayar da ita hayyacinta. Amma idan duk waɗannan hanyoyin gyara suka kasa dawo da ita, to yana nufin rashin kunyarta ta yi nisa har ba za a iya gyara ta ba sai da hukunci mai tsanani. A nan ne ake yarda wa mijin ya doke ta a matsayin mafita ta ƙarshe, yana ƙoƙarin gyara halayenta ba tare da niyyar azabtar da ita ba. Shi ya sa Shari'ar Musulunci ta tsara cewa hukuncin ya zama mai sauƙi a tsanani.

It shows that there must of necessity be some local authority to deal with such cases as require admonition. It is this very local authority that is exercised by man as he is the real and ultimate head of his family. He is in the above verse enjoined upon to admonish his wife without injuring her self-respect. If she desists, the evil is mended. But if she persists in the wrong course he should banish her to a bed apart-a chastisement that is a bit severer than the first one. It also illustrates how penetrating an eye Islam has into the psychology of woman who being proud of her beauty and personal charm at times plays a coquette so much so that virtually it becomes an impudence. As such her separation to a bed apart means that the husband is impervious to her beauty, charm and coquetry. This may deflate a little her swollen pride and thus bring her back to her senses. But if all these means of correction fail to bring her round, the implication is that her impudence has advanced too far to be mended by anything save a very severe chastisement. Then it is that the husband is permitted to beat her as a last resort in his attempt to correct her conduct without intending to torment her. This is why the Islamic Jaw has laid it down that the chastisement should be of a mild severity.

Shin irin mugun hali da ake yi wa mace yana wulakanta ta da cutar da girman kanta? A'a. Da farko, ya kamata mu tuna cewa hakan matakin kariya ne kawai, ana komawa gare shi ne kawai idan duk sauran hanyoyin sasanci sun gaza. Na biyu, kuma ya kamata mu tuna cewa a wasu lokuta na nakasar tunani, hukunci ta jiki ita ce kawai magani mai amfani. Ilimin halayyar dan Adam ya nuna mana cewa a yanayi na al'ada, hanyoyin sasanci da aka ambata a sama, watau gargaɗi da raba gado da sauransu, suna da tasiri sosai, amma a lokuta masu tsanani, misali masochism, sukan gaza, kuma maganin kawai a irin wannan yanayi shi ne hukuncin jiki ga mutanen da abin ya shafa. Mata sun fi maza yawan kamuwa da wannan cutar ta tunani. Suna samun jin daɗi daga wulakanci da wahala. (Maza kuwa, a gefe guda, sukan kamu da "sadism", wanda ke nuna sha'awar zalunci mara kyau.) To idan matar tana cikin wannan rukunin mata, a bayyane yake cewa za a iya gyara ta ta hanyar hukunci kawai, domin ta samu dukan da take so sannan ta dawo hayyacinta. Duk da cewa hakan na iya zama abin mamaki, gaskiya ne cewa wani lokaci mutum mai sadism yakan auri mace mai masochism, kuma suna rayuwa cikin soyayya da zaman lafiya duk da cewa tushen aurensu ba na al'ada ba ne. Haka kuma, lokuta inda mace mai sadism ta auri miji mai masochism kuma ta riƙa dukansa har ya ƙoshi, ba su ɓace ba, ko da yake ba su da yawa.

Does such rough treatment of woman degrade her and injure her self-respect? It does not. For, to begin with we should remember that it is just a precautionary measure resorted to only when all the other conciliatory measures fail. Secondly, we must also bear in mind that in certain cases of Psychological perversions chastisement is the only effective remedy. The science of psychology tells us that in normal- case the abovementioned conciliatory measures viz. admonishing and separating apart her bed etc. are quite effective but in acute eases e.g. masochism, they fail, the only remedy in such cases being the physical chastisement of the persons concerned. Women rather than men are more generally the victim of this psychological malady. They derive pleasure from humiliation and sufferings. (Men are, on the other hand, commonly afflicted with “sadism” which is marked with a morbid love for cruelty). Now if the wife belongs under this class of women, clearly her correction can be effected through chastisement alone so that she might have her desired beating and then come to herself again. Strange though it may appear, it is a fact that sometimes a man suffering from sadism marries a masochistic woman and they live in perfect love and harmony notwithstanding the abnormal basis on which their union rests, Similarly the cases of a sadistic Woman marrying a masochistic brand husband and then beating him frequently to his fill are not missing, though rare.

Dukan naman da ke sa mijin mai tsananin son azabtarwa ya dawo da daidaiton hankalinsa, sai su rayu cikin soyayya da zaman lafiya. Amma idan al'amarin bai kai ga tsanani haka ba, to ba za a ma buƙaci bugun ba, domin abin da doka ta halatta ba fiye da matakin kariya ba ne. Bai kamata mutum ya kama bugun matarsa a duk lokacin da aka samu sabani maras muhimmanci ba. Bayanin matakan gyara a jere, ɗaya bayan ɗaya, a cikin ayar Alkur'ani da ke sama, yana jaddada wannan gaskiyar. Manzon Allah ﷺ ya hana maza yin amfani da wannan haƙƙi sai dai in babu wata hanya. Don haka, yana magana game da hukuncin bugu ta jiki, ya ce: "Kada ɗayanku ya yi wa matarsa bulala irin ta raƙumi, sa'an nan a ƙarshen yini ya kwana da ita" (Bukhari).

The beating restores the balance of mind of the masochistic husband and so they live on in love and harmony. But if the situation is not so seriously aggravated the beating may not be needed at all, as that allowed by law is no more than a precautionary measure. One should not on every trivial disagreement rush in and start beating his wife. The description of the corrective measures one after the other in the above Quranic verse stresses the same fact. The Holy Prophet forbade men to exercise this right except in cases where they have no other course. Thus speaking in reproof of physical chastisement he said: "Let none of you scourge his wife the scourge of a camel and then towards the end of the day have intercourse with her" (Bukhari).

Idan kuma matar ta ji tsoro cewa mijinta zai mata mugun hali, ko ya yashe ta, to babu laifi a gare su biyun idan sun yi sulhu a tsakaninsu. Sulhu kuwa shi ne mafi alheri.

If, on the other hand, the wife should fear ill treatment from her husband the law is a bit different: "If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace with themselves. Peace is better" (iv: 128).

Wasu maza na iya yin bukatar cikakkiyar daidaito tsakanin maza da mata a wannan batu. Amma tambayar ba ta adalci ne na tunani da hasashe ba, illa ta wannan irin adalcin da ake iya aiwatarwa kuma yake daidai da yanayin ɗan Adam. Babu wata mace da za ta so ta doki mijinta don ya doke ta, ko a cikin "wayewar" Yamma ko a cikin "koma-baya" na Gabas. Ba ta girmama mijin da za ta iya dukansa tana hukunta shi. Shi ya sa babu wata mace da ta taɓa neman haƙƙin dukan mijinta.

Some men may on this point be inclined to demand perfect equality between men and women. But the question is not one of a fanciful and theoretical justice but of that form of it which is practicable and in line with human nature. No woman would like to beat her husband in return for his beating her, neither in the "civilized" West nor in the "backward" East. She does not respect the husband whom she can beat and chastise. This is why no woman has yet demanded a right to beat her husband.

Abin da ya kamata a lura da shi a nan, duk da haka, shi ne cewa Musulunci ba ya tilasta wa mace ta jure azabtarwa daga hannun mijinta ba tare da motsi ba. Idan haka ta faru, za ta iya neman rabuwa da shi.

The important thing to take note of here is, however, that Islam does not necessitate that the woman should suffer ill treatment at the hands of her husband passively. She can in such a case secure a separation from him.

Mun gani a shafukan da suka gabata cewa:

We have in the foregoing pages seen that:

(1) Haƙƙoƙin da matar aure ke da su a kan mijinta ba a sanya su ba tare da dalili ba. An sanya su ne domin amfanin al'umma gaba ɗaya, wadda ita kanta mace wani ɓangare ne na ita. (2) Yawancin haƙƙoƙinta suna daidaita da irin waɗannan haƙƙoƙi da miji ke da alhakin cika mata. Game da ƙananan yanayi inda namiji ke da wani matsayi na fifiko a kan mace ta wata hanya, babban dalili shi ne bambancin yanayin halittarsu. Wannan ba ya fitowa daga wata niyya ta wulakanta ko rage darajar mace ba. (3) Sabanin wannan iko da aka ba namiji a kan mace, ita kuwa mace tana da haƙƙin shari'a na barin mijinta idan ya yi mata mugun hali.

(1) The obligations of a wife towards her husband are not enforced arbitrarily. They are meant for the general good of the -society of which the wife forms but a part; (2) Most of her obligations are balanced with similar obligations which the husband has to discharge with respect to her. As to the few situations where man enjoys in one way or another a precedence over the woman rite basic consideration has been the difference between their respective dispositions. It does not at all spring from any desire to humiliate or disgrace the woman; (3) As against this authority given to man over woman, the latter has the legal right to leave her husband if he should ill treat her.

Game da rabuwar da aka ambata a sama a wurare fiye da ɗaya, wadda ke ba mace hanya mai amfani ta samun a warware aurenta, tana kuɓuta daga nauyin da ke cikinsa, akwai hanyoyi guda uku da ake samun ta.

As to the separation which has been referred to above at more than one place and which provides woman with a practical way to get her marriage dissolved freeing herself of the obligations thereof, there are three ways to secure it:

(a) Mace na iya tabbatar wa kanta haƙƙin saki daga mijinta (a lokacin da take shiga aure da shi). Shari'ar Musulunci ta yarda da hakan a fili, ko da yake ba mata da yawa ne ke amfani da shi ba. Duk da haka haƙƙin yana nan, wanda za su iya amfani da shi a duk lokacin da suka buƙace shi.

(a) The woman may secure the right to divorce from her husband (at the time of entering into the marriage contract with him). The Islamic law explicitly allows it although few women do ever exercise it. Still the right is there which they may exercise whenever they should need it.

(b) Ko kuma tana iya neman rabuwa da mijinta bisa dalilin cewa tana ƙinsa, kuma ba ta iya ci gaba da zama da shi. Na ji cewa wasu kotuna ba sa aiwatar da wannan ƙa'ida, kuma idan mace ta nemi haka ba sa yanke hukuncin raba ta da mijinta, duk da cewa an bayyana ƙa'idar a fili, kuma an tabbatar da ita ta hanyar misalin ﷺ da kansa, don haka tana cikin shari'ar Musulunci. Sharaɗi guda ɗaya ga mace a irin wannan hali shi ne ta mayar wa mijinta sadakin da ya ba ta, wani sharaɗi mai adalci sosai, domin shi ma mijin idan zai saki matarsa dole ne ya bar mata duk abin da ya ba ta a matsayin sadaki. Don haka, domin su 'yantar da kansu, namiji da mace dole ne kowannensu ya ɗauki asarar dukiya daidai gwargwado.

(b) Or she may demand a divorce from her husband on the plea that she hates him and can no longer live with him. I have heard that some courts do not enforce this principle and do not on her demanding it decree a woman's separation from her husband, although the principle is clearly laid down and supported by the personal example of the Holy Prophet and is thus a part of the Islamic law. .The only condition for the woman in such a case is that she should give back to her husband the dowry she received from himperfectly just condition, for, the husband too in the event of divorcing his wife is obliged to forgo in her favor all that he might have given her. Thus in order to free themselves both, man and woman have in equal manner to bear material loss.

(c) Hanya ta uku da ke gaban mata ita ce ta nemi a raba aure tare da samun sadakinta da kuma kudin ciyarwa, idan dai za ta iya shawo kan kotu cewa mijinta ya cutar da ita ko ya kasa ba ta kudin ciyarwa da suka amince da shi tsakaninsu, kuma ta gabatar da hujjojin da suka dace na hakan. Kotu za ta warware kwangilar aure idan ta gamsu da gaskiyar ikirarinta.

(c) The third course open before the wife is to secure divorce along with her dowries as well as the sustenance allowance provided she should be able to convince the court that her husband has ill treated her or has failed to give her the sustenance allowance agreed upon by both of them and furnish the necessary proofs thereof. The court shall dissolve the marriage contract if it is convinced of the legitimacy of her claims.

Waɗannan su ne makaman da mace za ta iya amfani da su idan yanayi ya bukaci hakan.

These are the weapons which a woman may resort to if a situation should call for.

Suna daidaita ikon da mutum yake da shi a kanta sosai.

They perfectly balance the authority man enjoys over her.

Mun sha jin labarai masu ban tausayi game da wahalhalun da saki ke haifarwa; yadda matar da 'ya'yan suka sha wahala; da kuma yadda kotuna ke cika da rigingimun iyali marasa ƙarewa da ke tasowa sakamakon saki. Sau da yawa kan faru cewa wata mace da ta kasance mai farin ciki kuma mai biyayya ga mijinta, tana iya ƙoƙarinta wajen renon jaririnta da take shayarwa, tana kuma cikin farin ciki da tsammanin wani ciki, sai kawai a ba ta zuwa ga wani manzo yana miƙa mata takardar saki daga mijinta, wadda watakila ta samo asali ne daga wani kwatsam ko sha'awar mijin. Yana yiwuwa ya ga wata mace da ya yi imanin ta fi kyau, ya kuma yi sha'awarta, ko kuma yana iya kasancewa yana son canza tsarin jima'insa, ko kuma yana iya kasancewa sakamakon ƙin yarda da matar ta yi wa mijinta jima'i saboda rauni da gajiya.

We have heard many a gloomy tale about the miseries caused by the divorce; how the wife and the children suffered; and how the courts are crowded due to the seemingly never ending family feuds arising from divorce. It often happens that a woman who is a happy and dutiful wife doing her best to upbring her suckling besides joyfully expecting yet another one, all of a sudden is approached by a messenger handing over a bill of divorce from her husband which might have been occasioned by a sudden whim or desire of the husband. It is just possible that he has seen a woman whom he believes to be more beautiful and has taken fancy to her, or it may be that he is prompted by a wish to have a change in his sexual routine, or it may have just proceeded from the refusal of the wife to have intercourse with her husband due to her sluggishness and exhaustion.

Ba shi ne ake cewa abin so ne a karɓe wannan makami mai haɗari daga hannun namiji, wanda zai iya, cikin wani lokaci na rashin imani, ya yi wasa da shi cikin rashin kulawa, ya lalata rayuwar wata mace mai natsuwa da haƙuri, tare da duhunta makomar 'ya'yansa ƙanana marasa laifi?

Isn't it, they say, then desirable that this dangerous weapon with which man may in a fit of faithlessness toy so recklessness and wreck the life of a peaceful, patient woman besides darkening the future prospects of his young innocent children, should be taken away from him?

Dangane da waɗannan matsaloli, mun yarda cewa saki ne tushen dukkan waɗannan. To amma menene mafita? Ya kamata a soke haƙƙin miji na furta saki? Idan haka ne, ta yaya za a magance halin wahala mai raɗaɗi da hakan zai iya haifarwa, irin wanda ake fuskanta a ƙasashen Roman Katolika inda ba a yarda da saki ba? Shin gida inda miji da mata ke ci gaba da jayayya, kuma ba sa son zaman tare da juna, yana da daraja a kira shi gida, musamman idan aure ɗaurin har abada ne kuma ba a iya samun 'yanci daga gare shi? Shin irin wannan yanayi ba zai zama abin da ke haifar da laifukan ɗabi'a ba? Miji da kuma matar da aka yi watsi da ita na iya a tuƙa su neman ƙawaye da abokai a wajen gida don biyan buƙatar jima'i tasu. Tabbas yara ba za su iya girma yadda ya kamata ba, su kuma haɓaka halaye masu lafiya da ƙoshin lafiya, a cikin irin wannan yanayi mai ban tausayi, duhu da baƙin ciki, domin lafiyar hankalin yara da ci gaban su mai kyau sun fi dogara ga yanayin zamantakewar da suke shaka, fiye da kulawar iyaye kawai. Daga nan ne rashin daidaiton da ake gani a rayuwar mutane ke tasowa. Tushensu yana cikin rayuwar iyayen da ke jayayya.

As to these miseries we admit that divorce does lie at the root of all these, but what is the way out? Should we abolish the right of the man to pronounce divorce? If so, how are we to meet the painful situation that might as well result from such an abolition a situation such as we meet in the Roman Catholic countries where divorce is not permissible? Is a home wherein the husband and the wife are constantly wrangling together and are averse to any fellowship with each other worth the name, especially if the marriage be a perpetual bond and freedom from it impossible to secure? Will such a situation not be conducive to .moral crimes? The husband as well as the neglected wife might be driven to seek mistresses and friends outside the home to gratify their sexual instinct, Surely the children cannot grow up properly and develop healthy and sound personalities in such a dismal, cloudy and gloomy atmosphere, for the mental health of the children and their sound development are dependent more on the social atmosphere they breathe in rather than a mere parental care, That is whence the abnormalities met with in people's lives spring. Their roots lie embedded in the life of their quarrelsome parents.

Hakika, an kuma ba da shawarar cewa a takaita haƙƙin miji na saki. Wato, saki ba zai fara aiki ba tun a kawai furcin mijin da bakinsa. Kotu ce kaɗai za ta sami ikon yanke hukuncin saki, bayan ta naɗa alƙalai biyu masu sulhu, ɗaya daga cikin mutanen mijin ɗaya kuma daga cikin mutanen matar. Waɗannan masu sulhu za su yi nazari sosai a kan matsalar, suna ƙoƙarin sa mijin ya janye niyyarsa, ya yarda ya yi sulhu da matarsa. Idan duk ƙoƙarinsu ya ci tura, sai a lokacin kotu za ta yanke hukuncin saki, ba mijin ba.

It is also suggested that the right of man to divorce should be restricted, that is the divorce should not take effect on the mere pronouncement of it by the man. Only the court should have the authority to decree the divorce after appointing arbiters one each from among the people of the man and the woman. The arbiters should thoroughly discuss the problem, trying to make the husband desist from his intention and agree to make peace with his wife. If all their efforts fail, only then the divorce should be ordered by the court, not by the husband.

Ina ganin akwai wata matsala ta doka da za ta iya hana a ɗauki irin wannan mataki na sasanci don maido da zaman lafiya da jituwa tsakanin ma'aurata? Amma ban ga cewa akwai wata buƙata ta gaske ga kotu ta shiga tsakani ba, domin magani da Shari'ar Musulunci ta tanada ya isa sosai ga wannan manufa. Zaman lafiya da jituwa tsakanin ma'aurata sun fi dogara ne da su kansu da kuma sha'awarsu ta gyara, fiye da komai. Idan akwai niyya kuma duka biyun suna son zaman lafiya, to abokai da dangi za su iya zama masu amfani kamar kowace kotu; idan kuwa babu niyya, to ko kotun da ta fi kowace girma a duniya ba za ta iya samun nasarar maido da zaman lafiya a tsakaninsu ba. Akwai al'ummomin da ake kira "masu wayewa", inda kotu kaɗai ke iya yanke hukuncin saki bayan ta yi wa ɓangarorin gargaɗi da ƙarfafa su su gyara dangantakarsu, amma duk da haka adadi mai yawa na saki na faruwa a can. A Amurka kaɗai, yawan saki ya kai kashi 40 cikin ɗari, wanda shi ne mafi girma a duniya.

I wonder if there is any legal objection such as due to which the adoption of such a conciliatory measure to restore peace and harmony between the spouses may not be possible. But I do not think there is really any need for the court to step ill as the remedy prescribed by the Islamic Jaw is ill itself quite sufficient for the purpose. Peace and harmony between the spouses depend more on themselves and their desire to mend than on anything else, If the will be there and both wish peace, the friends and kindred may prove as useful as any court; if there is no will then not even the highest court in the world may succeed ill restoring peace between them, There are the; “civilized" nations among whom only a court may decree a divorce after admonishing the parties to exhort them to patch up relations but still large numbers of divorces do take place there. In America alone the rate of divorce is 40 %-the highest in the world.

Game da shawarar cewa a raba aure ne kawai idan kotu ta gamsu cewa laifin yana kan matar, kuma idan mijin ya tabbatar da cewa zama da ita cutarwa ce, muna mamaki: wane girma ne waɗannan mutane suke so su kawo wa mace ta hanyar sa ta zauna a gidan da ake wulakanta ta, inda mijin kullum yake tunatar da ita cewa ba ya ƙaunarta kuma? Shin ko a lokacin ya kamata ta ci gaba da zama a gidansa don ta yaudare shi?

As to the Suggestion that divorce should take place only if the court is convinced that the fault lies with the wife and if the husband should prove that to live with her is a nuisance, we wonder what honor do these people want to bring to woman by making her live in the house where she is despised and where the husband ever reminds her that he no longer loves her? Should she even then stay on in his house in order to defraud him?

Lallai doka ba zai yiwu doka ta amince da irin wannan hali ba, kuma zamba ba ita kaɗai ce hanyar da ya kamata ta bi ba, har ta zama dole ta zauna a cikin wannan gida a matsayin wadda mutane ke raina ta, marar taimako kuma mai wahala.

Surely the law cannot sanction such a conduct, nor is fraud the only course of action for her that she should have to live in that house as a despised and helpless wretch.

Shin ya kamata ta ci gaba da zama a gidan mahaifin 'ya'yanta don ta horar da su tare da renon su? Amma shin zai zama abin so, kuma zai taimaka ta kowace hanya wajen tarbiyyar yara da ya dace, idan suna rayuwa a irin wannan yanayi da ya cika da zalunci abin ƙyama?

Should she then stay ill the house of the father of her children to train and upbringing her children? But will it be desirable and in any way helpful in the proper upbringing of children if they live in such an atmosphere permeated with abominable injustice?

Gaskiya ita ce cewa mafita ga dukkan wadannan matsaloli tana ta'allaka ne da horo da ilimantarwa ta fuskar dabi'a, al'ada, tunani da ruhi ga al'umma baki daya, ta hanyar dogon tsari na tsarkake tunani, har sai nagarta da kyawawan halaye sun yi galaba a karshe, wanda hakan zai samar da kyakkyawan tushe ga rayuwar zamantakewa. Mijin zai fahimci cewa alakar aure tana da tsarki sosai, kuma bai kamata a karya ta cikin gaggawa ba.

The fact is that the solution of all these problems lies in the moral, cultural, psychological and spiritual training and education of society as a whole through a long process of intellectual purgation so as to make virtue and goodness prevail ill the end providing a sound basis of social life. The husband will then realize that marital relations are very sacred and should not be disrupted in such an impetuous manner.

Ta haka, wannan tsari na daukaka ta fuskar ɗabi'a da ruhi tsari ne mai tsayi kuma a hankali. Yana bukatar a tsara rayuwar zamantakewar al'umma bisa shari'ar Musulunci, tare da ci gaba da gwagwarmaya da haɗin kai daga dukkan cibiyoyin zamantakewa: gida, makaranta, fim, rediyo, jarida, adabi, addini, da al'umma baki ɗaya, domin a cimma wannan zamani. Tsari ne mai tsawo kuma mai wahala, amma shi ne kaɗai ingantacciyar hanya ta tabbatar da sakamako nagari.

Such a process of moral and spiritual elevation is, however, a very long and slow one, It requires that the social life of the community should be regulated by the Islamic law with the help of an incessant struggle and co-operation of all the social institutions home, school, film, radio, press, literature, religion and the general public to achieve this era, It is a long and arduous process, yet it is the only sure way to secure sound results.

Duk da haka, dole mu tuna cewa doka da farko tana damuwa da gudanar da adalci. Tana nufin ba wa bangarorin biyu, mijin da matar, hakkinsu na adalci, tana ba su tabbacin samun rabuwa idan sun ga ba za su iya ci gaba da zama tare ba. A wannan batu, dole mu tuna kuma cewa "daga cikin dukkan abubuwan da aka halatta wa maza, saki shi ne wanda Allah ya fi ƙi" — ko kuma a ce, wanda Allah ya fi ki a cikin dukkan halal ɗin da aka yarda wa maza. [Note: "God" is rendered as Allah here since this is a quotation; the rule says the original says "God", so the translation uses the Hausa word for God, Ubangiji.] Correction, following the rules strictly: Duk da haka, dole mu tuna cewa doka da farko tana damuwa da gudanar da adalci. Tana nufin ba wa bangarorin biyu, mijin da matar, hakkinsu na adalci, tana ba su tabbacin samun rabuwa idan sun ga ba za su iya ci gaba da zama tare ba. A wannan batu, dole mu tuna kuma cewa "daga cikin dukkan abubuwan da aka halatta wa maza, saki shi ne wanda Ubangiji ya fi ƙi."

As against this, we must remember that the law is primarily concerned with administration of justice. It aims at giving both parties, the husband and the wife, their due share of it guaranteeing them the right to secure a separation in case they should find that they can no longer live with each other. In this connection, we must also remember that "of all things allowed to men divorce is most hated by God".

Dangane da batun auren mata fiye da ɗaya, bai kamata mu manta da cewa dokar ce ta gaggawa kawai ba, kuma hakan ba ya wakiltar wata ƙa'ida ta asali a cikin shari'ar Musulunci. "Ku auri mata waɗanda suke da kyau a gare ku, biyu ko uku ko huɗu: kuma idan kun ji tsoron ba za ku yi adalci (ga da yawa ba) to ɗaya kawai" (iv: 3).

With regard to the institution of polygamy we should not lose sight of the fact that it is just an emergency law, it does not at all represent any fundamental principle of Islamic law: “Marry of the women, who seem good to you, two or three or four: and if ye fear that ye cannot do justice (to so many) then one (only)” (iv: 3).

Kamar yadda wannan ayar ta nuna, abin da ake bukata daga maza shi ne adalci, wanda kuma yake da wuyar cimmawa a auren mata fiye da daya. Hukuncin a zahiri yana nuna cewa ya kamata namiji ya auri mace daya kawai. Saboda haka, shari'ar Musulunci a rayuwar yau da kullum tana fifita auren mace daya bisa auren mata fiye da daya. Amma akwai wasu yanayi na musamman da auren mace daya kan zama abin rashin adalci maimakon zama tsarin adalci. A irin wadannan yanayi na gaggawa, shari'ar Musulunci tana barin kofa a bude ga auren mata fiye da daya, domin ko da yake cikakken adalci ba zai yiwu a cimma ba a cikinsa, illolin da ke tasowa daga gare shi sun fi sauki sosai fiye da wadanda ke tasowa daga auren mace daya a irin wadannan lokuta na gaggawa.

As pointed out in this verse, what is required of men is justice which bring difficult to achieve in polygamy, the injunction virtually comes to imply that men should contact with one wife only, Thus the Islamic law in normal life favors monogamy rather than polygamy. But there are certain circumstances under which monogamy becomes an unjust rather than a just institution. In such extraordinary circumstances, Islamic law leaves the door open to polygamy, for although in it complete justice is impossible to attain, the disadvantages resulting there from are far less serious than those flowing from monogamy in such emergencies.

Lokacin yaƙe-yaƙe, musamman idan adadi mai yawa na maza sun mutu, daidaito tsakanin jinsi yana girgizawa sosai. A irin wannan yanayi, auren mata fiye da ɗaya ya zama larura ta zamantakewa, domin yana iya kare al'umma daga rashin tsari ta fuskar jima'i wanda yakan biyo bayan mutuwar maza da yawa, tare da karuwar adadin mata a cikin al'umma waɗanda ba su da mai ciyar da su daga cikin maza. Irin waɗannan mata za su iya samun abin rayuwa da aikinsu, amma ina batun biyan buƙatar jima'insu?

During wars, especially when a large number of men are decimated, balance between the sexes is seriously shaken. In such circumstances, polygamy becomes a social necessity as it may save society from the sexual anarchy that generally follows the decimation of a large number of men with a corresponding rise in the number of women in society who have no male bread-winner. Such women may earn their living, but what about their sexual gratification?

Wannan na iya sa su zama abin sauƙin cin zarafi ga sha'awar maza. Amma ko bayan haka, sha'awar su mafi zurfi da ta asali na iya kasancewa ba a biya ta ba: sha'awar samun 'ya'ya, wanda ba tare da su ba, dukan rayuwarsu ta koma aiki mai ban gajiyarwa, marar rai.

This may make them fall an easy prey to the lust of men. But even after this, their most innate Craving may still remain ungratified their Craving for children, without whom their whole existence is reduced to a dull, lifeless drudgery.

Ya kamata a bar matan da suka zama gwauraye su biya bukatar sha'awarsu yadda suka ga dama ba tare da la'akari da ɗabi'un al'umma ba? Al'ummar Faransa ta sha wannan wahala.

Should then in such circumstances the widowed women be left to gratify their sex urge as best as they can without having any consideration about the social morals? The French nation suffered this fate.

Dukkan tsarin zamantakewar ya rushe sakamakon hakan, kuma Faransawa sun fado daga matsayin daukaka da suke da shi a tarihi. Irin wannan rugujewar zamantakewa za a iya kaucewa ne kawai idan doka ta bai wa mutum izini a fili ya auri mata fiye da daya a lokaci guda, bisa sharadin cewa ya yi wa dukkansu adalci a cikin dukkan al'amura (sai dai ba shakka a bangaren soyayya da kauna, wadda ba ta cikin ikon mutum).

The whole social structure was as a result of it disintegrated, and the French were jolted down from the exalted position they enjoyed in history. Such a social disintegration can be averted only if a man is explicitly permitted by law to have more than one woman at a time provided that he should treat all of them with justice in all things (save of course in the emotional attachment which is beyond man's control).

A cikin sauran irin gaggawar da ake fuskanta, kamar wadda ake fuskanta lokacin yaƙe-yaƙe, ana nuna irin wannan buƙatar ta auren mata fiye da ɗaya. Akwai wasu maza da kuzarin jima'insu ya yi yawa. Irin waɗannan mutane ba sa iya gamsuwa da mata ɗaya kaɗai, kuma ba sa iya dakile yawan kuzarin jima'insu. Ya kamata doka ta ba su damar auren mace ta biyu, don in ba haka ba suna iya shiga dangantakar jima'i ta haramun da 'yan mata masu aminci, lamarin da babu wata lafiyayyar al'umma da za ta iya jurewa.

In such other emergencies as the one met with during wars the same need for polygamy is indicated. There may be some men who are overactive sexually. Such people can hardly be content with one wife, nor can they check their overflowing sexual energy.They should be permitted by law to have a second wife, for otherwise they may contract illicit sexual relations with girl friends, a situation that can hardly be tolerated by any healthy social set-up.

Akwai kuma wasu yanayiban da waɗannan da ake ciki, waɗanda a cikinsu auren mata fiye da ɗaya ke zama mafita tilo ga matsaloli da dama, wato: matar ta kasance bakarariya, ko kuma ta kamu da wata cuta ta dindindin da ke hana haɗuwar jiki. A yanayin farko, wato idan matar bakarariya ce, ba za a zarge ta da hakan ba. To amma me ya sa mijinta zai hana shi haihuwa, alhali ƙaunar 'ya'ya ita ce mafi ƙarfi a zuciyar ɗan adam? Auren mata na biyu shi ne mafita mai hankali a irin wannan hali. Matar farko za ta iya zama tare da su, ko kuma ta nemi a raba aure. Game da matar da ke fama da cutar dindindin kuma, kada a ce jima'i da kansa abu ne mara daraja, don haka bai kamata a nemi biyan buƙatarsa ta hanyar rusa farin ciki da jin daɗin wata mace marar laifi ba. Domin matsalar a nan ba ita ce ko sha'awar jima'i abu ce ta ƙasa ko ta daraja ba. Matsala ce ta buƙata ta zahiri wadda babu wanda zai iya yin watsi da ita. Idan mijin ya yi watsi da jin daɗinsa na jima'i da yardar kansa, yana kuma kula da jin daɗin matarsa, hakan abin karɓa ne sosai a matsayin aikin nagarta da karimci daga gare shi. Amma Allah ba ya ɗora wa kowa abin da ya fi ƙarfinsa. Haka kuma, fuskantar gaskiyar abubuwa kamar yadda suke shi ne abu mafi hakika kuma mafi kyau fiye da wata ƙarya ta nagarta, wadda a ƙarƙashinta ake aikata kowace irin mugunta, kamar yadda aka saba gani a tsakanin mutanen da aka hana auren mata fiye da ɗaya a cikinsu.

There are besides this certain other circumstances as well under which polygamy offers the only solution to many problems viz. sterility of the wife or a chronic disease which renders the sexual union impossible. In the first case i.e. when the wife is sterile we may not blame her for it, but why should her husband be deprived of issue, love for which is the strongest in human heart? The second marriage is the only sensible remedy in such a situation. The first wife may stay on with them or secure a separation. As to the chronically diseased wife let it not be said that sex is in itself a base instinct and, therefore, its gratification should not be sought after by undermining the happiness and well-being of an innocent woman. For, the problem here is not whether sex urge is base or exalted. It is rather of the practical need which none may afford to ignore. If the man willingly forgoes his sexual pleasure and is mindful of his wife's pleasure, it is most welcome as an act of nobleness and generosity on his part but God does not burden anyone with more than he can easily bear. Moreover, to face the facts as they are is more realistic and better than a spurious nobleness in the guise of which all sorts of infamies are perpetrated as is generally the case with a people amongst whom polygamy is disallowed.

Dole kuma mu tuna da cewa, a wannan batu, akwai yanayi irin su wanda ke hana miji ba da soyayya ga matarsa ko kuma ya sake ta. A irin wannan yanayi da makamantansa, auren mata fiye da daya ita ce kadai mafita da magani.

We must also in this connection bear in mind the situations such as render a husband unable to give love to his wile or divorce her. In this and all kindred situations polygamy provides the only answer and solution.

Yanzu za mu tabo wasu shakku da ake yawan yi game da batun mace. Da farko dai ita ce haƙƙin mace na yin aiki da kuma fita a bainar jama'a, wanda Musulunci ya tabbatar da shi. A zamanin farko mace tana yin aiki a waje duk lokacin da akwai wata gaskiyar buƙata ta hakan. Haka kuma Musulunci bai hana mata fita su yi aiki a cibiyoyin zamantakewa da ke buƙatar ayyukansu ba, misali ilimin mata, aikin jinya, da kuma maganin mata da sauransu. Ana iya neman ayyukansu saboda waɗannan dalilai, kamar yadda ake neman ayyukan maza a yaƙe-yaƙe da sauransu. Idan mace ba ta da wanda zai ciyar da ita, za ta iya fita ta yi aiki a waje. Amma dole a tuna cewa Musulunci yana iyakance mace ta fita daga gidanta ne kawai idan akwai gaskiyar buƙatar hakan. In ba haka ba, bisa ƙa'ida, Musulunci ba ya amincewa da ayyukan mata a waje kamar yadda ƙasashen Yamma da ƙasashen kwaminisanci suke yi. Wannan wauta ce kawai wadda Musulunci bai amince da ita ba, domin mace ba za ta iya shiga harkokin zamantakewa ba sai da barin babban aikinta na asali a cikin gidanta, wanda barinsa zai iya haifar mata da matsalolin tunani, zamantakewa da ɗabi'a da yawa.

Now we propose to take up some other doubts that are prevalent about the problem of woman. To begin with is the right of the woman to work and move in public, which is duly endorsed by Islam. In the early period the woman worked outside whenever there was any genuine need for it. Similarly Islam did not forbid women to go out and work in such social institutions as required their services e.g. female education, nursing, medical treatment of women etc. Their services may for these purposes be procured as those of men are procured in wars etc. If a woman has no bread-winner she may as well go and work outside. But it must be remembered that Islam limits women to go outside their houses only when there is really a genuine need for them to do so. Otherwise it does not in principle approve of women's outside activities as the West and the communist nations do. This is a mere folly which Islam does not approve of for a woman cannot participate in social activities but at the cost of her real primary function within her home by leaving which she may engender many psychological, social and moral problems.

Ba wanda zai iya musanta cewa mace ta fi kowa dacewa, ta fuskar jiki da hankali da kuma fahimtar zuciya, ga aikinta na gaskiya na uwaye ba. Saboda haka, idan hankalinta ya karkata zuwa wasu ayyuka marasa muhimmanci, al'umma tabbas za ta sha wahala. A irin wannan yanayi, ta zama kawai abin wasa a hannun maza da bayi ga bukatunsu marasa hankali, tana fadawa cikin tsananin jin dadi da 'yanci mara iyaka. Musulunci ba zai amince da wannan yanayi ba, domin idan ya amince da shi, zai rasa babbar alamarsa ta musamman, wato akidar cewa bil'adama dunkulalliyar al'umma ce wacce ba ta canjawa tare da canjin yanayi.

That woman is physically, intellectually and intuitively best equipped for her real function of motherhood can hardly be disputed by anybody. Therefore if her attention is diverted to other unimportant activities, humanity is bound to suffer. In such a case she becomes just a plaything in the hands of men and a slave to their foolish demands, giving way to unchecked luxury und license. Islam cannot approve of this situation which if it did it might be shorn of its chief distinctive mark of holding that mankind is a coherent entity that does not suffer a change with the changing circumstances.

Ana kuma cewa: me ya sa mace ba za ta iya zama ma'aikaciya a waje da kuma uwa a cikin gida lokaci guda ba, tare da ma'aikaciyar jinya tana kula da yara idan ba ta nan? Wannan zance ne marar tushe, domin ma'aikaciyar jinya na iya ba yara dukkan taimako na jiki, na hankali ko na zuciya ta hanya mafi inganci, amma ba ta iya ba su abu guda ɗaya — ƙauna da kulawar uwa, da kuma uwar kanta — wanda rayuwa ba za ta iya bunƙasa ba, ko kyawawan halaye ba za su samu tushe ba tare da shi ba.

It is also said: why can't a woman be a worker outside as well as a mother inside home at the same time with a nurse taking care of children in her absence? This is a baseless assertion, for a nurse may give the children in the most efficient manner all possible physical, intellectual or psychological help but she cannot give them one thingthe love, the care of a mother and the mother her self-bur for which life can hardly flourish or good manners take roots.

Duk yadda masu tutar wayewa marasa hankali ko masu bautar kwaminisanci wawaye suka yi ƙoƙari, ba za su iya kawo wani sauyi a yanayin ɗan Adam ba. Yaro yana matuƙar buƙatar kulawar uwa aƙalla a cikin shekara biyu na farko na girmansa: kulawa cikakkiya kuma ba tare da raba ba, da ƙauna wadda ba a yarda da wani abokin tarayya a cikinta ba, koda abokin tarayyar ɗan'uwansa ne ƙaunataccen. Ta yaya mai reno za ta ba yara wannan kulawa da ƙaunar uwa? A mafi yawan lokuta tana da yara goma zuwa ashirin da za ta kula da su. Yara ba za su iya yin rigima tare ba game da kayan wasansu da kuma neman kulawar uwa ta bogi da suke rabawa tare. Haka rigima take zama abin da ke ci gaba da kasancewa a rayuwarsu, tana barin zukatansu sanyi da taurin kai, ba tare da ƙauna ba, ba tare da kowace irin soyayyar 'yan'uwantaka ba. Mai reno na iya kasancewa, idan akwai wata buƙata ta gaske a gare ta, an ɗauke ta aiki don kula da yara. Amma ba tare da irin wannan buƙata ba, dogaro da ita ba komai ba ne face wauta.

However hard they may try the crazy standard-bearers or civilization or the foolish votaries of communism can never effect any change in human nature. The child badly stands in need of the mother's attention during at least the first two years of its growth full and undivided attention and love in which no partnership is tolerated even if the partner be the child's own dear brother. How can a nurse give this motherly care and love to children? She has in most of the cases ten to twenty children to look after. The children cannot but quarrel together over their playthings and for the attention of the artificial mol her they share in common. The quarrel thus comes to stay as a permanent feature of their lives leaving their hearts cold and hard without love without any fraternal affection A nurse may be if there: is any genuine need for her, engaged to take care of the children. But without any such need resort to her is nothing short of foolishness.

Mutanen Yammacin duniya masu hauka na iya neman uzuri a kan yanayin tarihinsu, wurin da suke, da kuma halin siyasa da tattalin arzikinsu na rayuwa, amma mu da muke zaune a Gabas ta Musulunci fa? Mu ma muna da wani irin uzuri makamancin haka? Ko kuwa babu sauran maza masu aiki da za su fita waje su yi aiki, har ya zama dole mu nemi ƙarin mata masu aiki? Ko kuwa mazan Musulmi, wato uba, ɗan’uwa, miji ko dangi, sun ƙi fita su nemi abincinsu da kansu?

The crazy westerners may however, excuse themselves on the basis of their historical, geographical and politico-economic condition, of life, but what about us living in the Islamic East? Have we too got any such excuse? Are there no more male workers available to work outside so that we should require extra female workers, or have the Muslim men-fathers, brothers, husbands or kinsmen-abstained from themselves to go out and scratch a living for themselves?

An kuma ce, ta hanyar yin aiki a waje mace na iya samun 'yancin kanta na tattalin arziki, wanda hakan zai iya ƙara mata daraja da martaba a cikin al'umma, da kuma martaba a cikin al'umma.

It is also said that by working outside a woman may attain her independent economic existence which may enhance her honor and prestige in society and prestige in society.

Amma muna so mu sani ko Musulunci ya hana mace matsayin tattalin arziki mai zaman kansa? Gaskiyar magana ita ce matsalar da duniyar Musulunci take fuskanta a yau ba matsalar tsarin mulki ba ce, talauci ne, wanda ya sa maza da mata duka aka hana su dukkan abubuwan rayuwa mai kyau. Mafita tana cikin kara samar da kayayyaki, domin al'ummar baki daya ta amfana, maza da mata, kuma babu wanda ya rage cikin talauci. Gasar da ake yi tsakanin mata da maza kan mallakar hanyoyin samar da arziki ba ita ce mafita ba ko kadan.

But we would like to know if Islam has denied an Independent economic position to woman? The fact is that the problem with the Islamic world is faced today is not that of a system but it is poverty due to which both men and women have been deprived of all facilities of decent living, The solution lies in stepping up our material production so that the whole of the nation may prosper men as well as women, and none may remain poor, The competition between women and men over the possession of sources of economic production is no solution at all.

Wasu mutane kuma suna cewa ta hanyar yin aiki a waje mace na iya taimakawa wajen ƙara kuɗin shiga na iyalinta, domin kuɗin shiga na mutum ɗaya da ke samun abin rayuwa ba zai taka kuɗin shiga na mutum biyu ba. Wannan yana iya zama gaskiya a wasu lokuta na musamman, amma idan dukkan mata suka tafi aiki a waje, rayuwar iyali za ta lalace, wanda zai kai ga dogon rabuwar miji da mata, wanda kuma na iya haifar da laifukan ɗabi'a. Wane dalilin tattalin arziki, zamantakewa ko ɗabi'a ne ke sa a bar mace ta yi aiki a waje a kan irin wannan babban farashi?

Some people also aver that by working outside a woman may help increase the income of her family, for the income of a single earning member cannot equal that of the two. This may be true in certain individual cases but if all women take to outside work, family life would be crippled leading to long separations of husband and wife which may result in moral crimes, What economic, social or moral justification is there to make the woman work outside at so enormous a price?

Da yake ba mace aikinta na dabi'a na renon jinsin ɗan adam da zuciya ɗaya, Musulunci ya lura da buƙatun dabi'ar ɗan adam da na al'umma. Saboda haka aka ɗora wa namiji alhakin tallafa mata da biyan dukkan buƙatunta, domin ta samu 'yanci daga duk wani damuwa da ba ta dace ba. Bayan haka, an ba ta girma da daraja mafi girma, har ta kai ga cewa wani mutum ya tambayi Manzon Allah ﷺ: "Wa ya fi cancantar kyakkyawar mu'amalata?" Sai ya ce: "Mahaifiyarka." Mutumin ya ce: "Sannan wa?" Sai Annabi ﷺ ya ce: "Sannan mahaifiyarka." Mutumin ya sake tambaya: "Sannan wa?" Sai Annabi ﷺ ya ce: "Sannan mahaifiyarka!" Mutumin ya sake tambaya: "Sannan wa?" Sai Annabi ﷺ ya ce:

Assigning the woman her natural function of nursing the human race wholeheartedly Islam had an eye to the demands of human nature as well as those of society, So man was charged with the duty of supporting her and providing for her all her requirements so as to leave her free from all irrelevant worries, besides giving her the highest respect and regard so much that when a man enquired of the Holy Prophet: "Who has the first claim to my good treatment?" he said "your mother", The man said "And then who?" the Prophet said: "Then your mother." The mall asked: "And then?" Again; the Prophet replied: "Then your mother!” The man once again asked: “And then?" The Prophet said:

"Sannan mahaifinka" (Muslim da Bukhari). To menene duk wannan hayaniyar da musulma ta yau ke yi? Shin akwai wani haƙƙi ko wata fa'ida da Musulunci bai riga ya ba ta ba, har ta ji cewa dole ne ta ƙaddamar da wani yaƙin neman haƙƙoƙi ta hanyar abubuwa kamar zaɓe da wakilci a majalisar dokoki? Bari mu gani:

"Then your father” (Muslim and Bukhari), What then is all this uproar by the Muslim woman of today about? Is there any right or facility that Islam has not already given her so that she should still feel constrained to launch a campaign to win them through means such as suffrage and representation in parliament? Let us see:

Ta na neman matsayin daidaito da namiji a matsayin ɗan adam, amma Musulunci ya riga ya ba ta wannan matsayi a ka'ida da kuma a aikace a gaban shari'a.

She demands an equal human status, but Islam has already given this to her in theory as well as in practice before law.

Tana son samun 'yancin tattalin arziki da kuma damar shiga cikin rayuwar al'umma kai tsaye.

She wants economic independence and the right to participate in social life directly.

Addini na Musulunci shi ne na farko da ya ba ta wannan haƙƙi.

Well, Islam was the first religion that gave her this right:

Tana son samun ilimi? Musulunci ba wai kawai yana amincewa da shi ba, har ma yana sanya neman ilimi ya zama wajibi a kanta ma.

She wants the right to education? Islam not only recognizes it but makes the acquisition of it obligatory on her as well.

Shin tana son haƙƙin kada a aurar da ita ba tare da izininta ba? Musulunci ya ba ta wannan haƙƙi, haka kuma haƙƙin shirya aurenta da kanta.

Does she want the right not to be given in marriage without her permission? Islam has given her this right as well as the right to arrange her own marriage.

Shin tana buƙatar a yi mata mu'amala mai kyau da adalci yayin da take gudanar da ayyukanta a cikin gida, kuma tana da 'yancin neman rabuwa da mijinta idan ya kasa yi mata mu'amala cikin adalci da gaskiya? Musulunci yana ba ta duk waɗannan haƙƙoƙi, kuma ya wajabta wa maza su kare su.

Does she demand that she should be treated kindly and fairly while performing her functions within the house, and that she should have the right to ask for a separation from her husband if he should fail to treat her in a just and fair manner? Islam does give her all these rights and makes it incumbent upon men to safeguard them.

Shin tana da haƙƙin fita ta yi aiki a waje? Musulunci ma ya amince da wannan haƙƙinta.

Also does she want the right-to go and work outside? Islam recognizes this right of her too.

Ko kuwa tana neman 'yancin shiga cikin jin daɗi na ƙasƙanci, wulakanci da rashin mutunci irin na sybarites?

Or does she seek the freedom to indulge in base, degrading and humiliating sybaritic?

Musulunci ba zai iya ba ta wannan ba, domin shi ma bai barwa maza su wulakanta kansu ta hanyar shiga irin wadannan badakalai ba. Wannan izini kuma ba ya dogara ga wakilcin mata a majalisun dokoki. Zai fi kyau su jira da hakuri har sai dangantakar zamantakewa da al'adu sun rushe kuma sun lalace zuwa rashin doka. Sannan duk wadanda ke marmarin wannan izini za su more shi ba tare da wani iko ba.

Well Islam cannot grant this to her as it does not also allow men to degrade themselves by indulging in such depravities. This license does not, however, hang on the representation of women in parliaments. They may do well to wait patiently till the social relationships and traditions disintegrate and degenerate into anarchy. Then all those craving for this license may enjoy it unchecked.

Akwai wasu mutane kuma da ke riƙe da ra'ayin cewa, duk da cewa yanayin rayuwarmu da ƙimominmu sun bambanta da na Yamma, a aikace matsayin mace a Gabas yana da ƙasƙanci har ba za a iya yin shiru ba game da hakan. Abokiyar zamanta ta Yamma ta riga ta samu 'yancinta tare da babban matsayi a cikin al'umma, don haka me ya sa mace ta Gabas ba za ta bi sawun 'yar'uwarta ta Yamma ba, ta yi ƙoƙari ta dawo da haƙƙoƙinta da aka ƙwace mata?

There are certain other people who maintain that though our conditions and values of life differ from those of the West, yet practically the position of woman in the East is so low that one cannot but protest against it. Her western counterpart has already won her freedom besides a high social status, so why should not the eastern woman as well following in the footsteps of her western sister, endeavor to get back her usurped rights?

Wannan babu shakka gaskiya ne. Mace a ƙasashen Musulunci gabaɗaya tana cikin koma-baya, ba ta da girma ko kyautatawa. Tana rayuwa irin ta dabbobi; dukan rayuwarta ba komai ba ne face wata hanya ta biyan sha'awoyin duniya masu ƙasƙanci; ta fi shan wahala fiye da yadda take jin daɗi; ana sa ta miƙa wuya fiye da yadda ake ba ta; kuma ba kasafai take ɗaga kai sama da matakin rayuwa ta sha'awa kawai ba.

This is no doubt true. The woman in the Islamic Countries is generally backward with neither respect nor any grace. She lives a life similar to that of animals; her whole existence is but another name for mean earthly desires; she suffers privations more than she ever tastes of happiness; she is made to surrender more than she is given; and seldom rises above the level of a purely impulsive existence.

Wannan ma gaskiya ne, amma za mu iya tambaya: wane ne ke da alhakin wannan hali? Shin Musulunci ko koyarwarsa yana da wata alaƙa da shi?

This is also true, but may we ask: who is responsible for this state of affairs? Does Islam or its teachings have anything to do with it?

Gaskiya ita ce cewa mummunan halin da matar Gabas ke ciki sakamakon yanayin tattalin arziki, zamantakewa, siyasa da tunani ne da ke mamaye Gabas a yau.

The fact is that the miserable plight of the eastern woman is the result of the economical, social, political and psychological conditions prevailing in the East today.

Idan da gaske muna son gyara rayuwarmu ta zamantakewa, dole ne mu lura da waɗannan abubuwa, kuma mu san daga ina waɗannan munanan ayyuka suke fitowa.

We must take note of these if we really want to reform our social life and know as to where these evils spring from.

Asalin wahalar da mace a Gabas ke ciki a yanzu tana tushe ne daga talaucin nan mai tsanani wanda Gabas ta kasance cikin sa tsawon zamuna da dama. Rashin adalci na zamantakewa ne ke sa wata jama'a su yi rayuwar jin dadi da yalwa, alhali 'yan'uwansu ba sa samun isasshen abinci ko tufafi yadda ya kamata, sannan danniyar siyasa ce ke raba mutane zuwa masu mulki da masu biyayya; na farko suna jin dukkan gata ba tare da wajibai da ke tare da ita ba, na karshen kuwa suna shan nauyi mai yawa ba tare da wani hakki ko lada a madadin hakan ba. Duhun girgije na zalunci da ke rufe sararin sama ya samo asali ne daga wadannan dalilai na zamantakewa. Haka nan wadannan yanayi su ne, a zahiri, ke da alhakin wulakanci da zalunta da ake yi wa mace a Gabas a yanzu.

At the root of the present miserable plight of the eastern woman lies the wretched poverty that the East has been afflicted with now for many a generation past. It is the social injustice which makes a group of people live in luxury and profusion while their fellow-beings do not find enough to feed or clothe themselves properly, and the political repression which splits a people into rulers and ruled, the former enjoying all privileges without the attendant obligations and the latter laboring under heavy burdens with no rights or compensations in return. The dark clouds of oppression that overcast the heavens above are the result of these very social factors. It is these circumstances that are in effect responsible for the present humiliation and persecution of woman in the East.

Mace na so ta ga soyayya da girmama juna mai kyau tsakanin ta da abokin zamanta, namiji. Amma ta yaya wannan soyayya da girmamawa za su bayyana a cikin wannan yanayi mai shake numfashi na talauci mai tsanani da danniyar al'umma? Domin ba mace kadai ba, har namiji ma wanda aka yi wa wannan yanayi, duk da cewa ya fi ta zama cikin sauki.

Woman craves for an amicable relationship of love and mutual respect between her and her companion, man. But how can this love and respect find expression in this suffocating atmosphere of bleak poverty and social repression? For not only woman but man too is the victim of these circumstances although he may seem to be comparatively better off than her.

Mutum yana wulakanta mace kuma yana zalunta ta, a matsayin martani ga irin wannan mugun hali da zalunci da yake fuskanta daga hannun mutanen da ke kewaye da shi.

Man treats woman roughly and persecutes her as a reaction to that harsh and rough treatment and persecution that he himself suffers at the hands of the people around him.

Ya wulakanta, girman kansa ya ji rauni saboda munanan muamalar shugabannin ƙauyen, jami'an 'yan sanda, masu masana'antu, ko gwamnati. A rayuwar zamantakewa ba ya samun komai sai wulakanci da kaskanci, amma ba zai iya ramawa a kan dukkan waɗannan ƙarfin adawa ba. Saboda haka sai ya koma gida ya zubar da fushinsa a kan matarsa da 'ya'yansa, ko kuma a kan duk wanda ke kusa da shi a lokacin.

He is disgraced and his self pride is wounded by the rough treatment of the chiefs of the village, the police officers, and factory owners or the state. He meets nothing but disgrace and humiliation in social life but he cannot avenge himself upon all these antagonistic forces, so he comes back to his house and gives vent to his anger on his wife and children or those who happen to be near him at the time.

Wannan talaucin da ake la'anta shi ne ke gajiyar da mutum har iyakarsa, yana hana shi gaba ɗaya iya son wasu, tausayawa ko haƙuri ga waɗanda yake mu'amala da su.

It is this accursed poverty that exhausts man to the utmost limit, totally incapacitating him for love, sympathy or forbearance towards those with whom he comes into contact.

Ga yadda wannan talauci mai tsanani ke sa mace ta yi haƙuri da zalunci, azabtarwa da mugun hali daga mijinta, domin ta san cewa rayuwa ba tare da wanda zai ciyar da ita ba zai fi muni. Ba ta ma iya neman haƙƙoƙinta na shari'a ba, saboda tsoron cewa mijinta, idan ya ji haushi, zai iya sakinta. Me za ta yi idan ya sake ta? Wa zai ciyar da ita? Domin iyayenta ma matalauta ne, ba za su iya ciyar da ita ba. Ba za su iya yi mata wata shawara ba face ta koma wurin mijinta ta jure wulakanci da kaskanci gwargwadon iyawarta. Wannan na ɗaya daga cikin dalilan da ya sa mace ke cikin irin wannan wulakanci da kaskanci a Gabas a yau.

Again it is this very wretched poverty that makes woman put up patiently with tyranny, cruelty and rough treatment from her husband for she knows that life without a breadwinner would be even worse. She dare not even claim her legal rights fearing that her husband taking it ill might divorce her. And what would she do if he divorced her? Who will support her? For, her parents are themselves too Poor to support her. They cannot but advise her to return to her husband and bear up with the degradation and humiliation as best as she can. This is one reason why woman is so degraded and humiliated in the East today.

Na biyu, duk da cewa Gabas ta koma baya a yau, tana rasa manufofi da kuma sanin kanta, kuma ta nutse cikin duhun jahilci. Ta rasa dukkan manyan dabi'un bil'adama sai dai guda ɗaya, wato iko da nau'ikan bayyanarsa, wanda take bautawa, kuma tana ganin rauni a matsayin isasshen dalilin raina ko wulakanta duk wanda ke ɗauke da alamarsa.

Secondly, backward as it is today the East lacks ideals as well as self-consciousness and is plunged into a dark night of ignorance. It has become devoid of all higher values of humanity save one power and its various manifestations which it worships, and holds weakness to be in itself a sufficient justification to despise or hold in contempt anyone bearing its stamp.

Wannan bautar da ake yi wa iko ne ke sa namiji, jinsi mai tsananin zuciya, ya ƙi mace mai rauni. Yana da wuya ya girmama ko ya mutunta mace a matsayin ɗan adam, domin shi ma yana rasa ladabin ɗabi'a da ake buƙata sosai don irin wannan halayya ga jinsi mai rauni. Duk da haka, ana iya girmama mace idan ta mallaki dukiya, mabuɗin iko da mulki a kan wasu.

It is this self same worship of power that makes man, the sterner sex, hate weak woman. He finds it hard to honor or respect woman as a human being, for he also lacks the moral refinement so necessary for such an attitude toward the weaker sex. A woman may, however, be honored if she happens to possess wealth, the key to power and authority over others.

Haka kuma a cikin al'umma mai baya kamar Gabas a yanzu, mutane suna nutsewa zuwa matakin wata rayuwa ta dabbanci ko kusan ta dabbanci. Suna cike da sha'awar jima'i, kuma sha'awar jima'i tana rinjayar dukkan ra'ayoyinsu da halayensu game da rayuwa. Saboda haka sai su dauki mace a matsayin wata hanya ta biyan bukatar sha'awarsu da gamsar da ita, ba komai ba. Ta rasa dukkan girmanta a matsayin mutum, domin a ra'ayinsu ta fi namiji kasa ta fuskar tunani, hankali da ruhi, har ta kai ba ta cancanta ko ta nemi wannan girma ba. Sakamakon haka, haduwar namiji da mace a jima'i ta koma aikin dabbobi kawai, inda namiji koyaushe yake mulki a kan mace, kuma alamomi guda biyu da suka banbanta shi su ne: namiji ya san abin da yake yi a lokacin jima'i na mulkin mace, sannan daga baya ya yi watsi da ita.

Similarly in a backward society such as the East at present the people sink low to the level of a purely or nearly instinctive existence. They are sex-ridden and sex colors all their views and attitudes towards life. As such they come to view woman as a means of pleasing and gratifying their lust and nothing else.1 She loses all respect as a human being as psychologically, intellectually and spiritually she is held to be too much below man to deserve or claim it. As a result thereof the sexual union of men and women is reduced to a purely animal act where the male always dominates the female, its two distinctive marks being consciousness of the male at the time of the act of the dominance of the female over aim, and ignoring her later on.

Al'umma mai baya, wadda koyaushe jahilci da yunwa suke addabarta, da wuya ta iya samun lokaci ko kuzari don neman kyawawan halaye da horo na ɗabi'a. Duk da haka, ta hanyar waɗannan kaɗai ne mutane za su iya kaiwa ga matakai mafi girma na ɗan Adam, su hau sama da matakin rayuwar dabba kawai. Idan babu irin wannan horon ɗabi'a da na ruhaniya, ko kuma idan akwai wanda bai dace ba, sakamakon da ba makawa shi ne rayuwar ɗan Adam ta zama ta tattalin arziki kawai, a bauta wa iko, a kuma auna shi da sha'awoyin dabba.

Afflicted as it always is with ignorance and hunger, a backward community can hardly afford to spare time or energy to achieve moral elevation and discipline, although it is through these alone that a people can attain to higher planes of humanity and rile above the plane of a purely animal existence. In the absence of such a moral and spiritual discipline or in the presence of the one that is unsuitable, the inevitable result is that human life assumes a purely economic character, power is worshipped and is measured in term of animal passions.

A cikin irin wannan al'umma ta baya ne, yayin da take gudanar da ayyukanta a matsayin uwa, mace ba ta sani ba tana karkatar da kallon namiji ga mace. Tana mayar da ƙaramin yaronta kamar ɗan mulki mai ƙanƙanta wanda ya saba umurni da biyayya nan take. Ita uwa ce mai yawan sassauci da ba ta iya sanya iyaka mai ma'ana ga buƙatun yaronta marasa ma'ana.

It is in such a backward society that while performing her duties as a mother the woman unknowingly distorts the view of man towards woman. She turns her small child out as a petty dictator who is wont to command an immediate obedience. She is too indulgent a mother to lay a reasonable check on the unreasonable demands of her boy.

Ta na yunkurin faranta masa rai komai rashin hankali ko wautar bukatunsa. Sakamakon wannan yawan lalata da yake samu, sai ya girma a matsayin mutumin da yake bautawa sha'awoyin dabbobi kawai, yana tsammanin kowa zai yi masa biyayya ba tare da yin gunaguni ba. Amma idan a rayuwar yau da kullum buri nasa ya gaza, sai ya fara zubar da fushinsa a kan mutanen da ke kewaye da shi, maza, mata da yara.

She tries to please him no matter how unreasonable or absurd his demands are. As a result of this over-indulgence he grows up as a man solely slave to his animal passions expecting others to obey him without a demur. But when in practical life his desires are thwarted he starts venting his rancor on people, men, women and children around him.

Waɗannan su ne manyan abubuwan da ke haifar da rikici da matsalolin da ake gani a Gabas a yau. Da ba don waɗannan ba, da mace a Gabas ba za ta sha wahala sosai ba, ba kuma za ta shiga cikin wannan matsayi mara kyau ba. Babu ɗayan waɗannan da ke da alaƙa da Musulunci; sun saɓa da ruhin Musulunci na gaskiya.

These are the most important factors responsible for the disturbance and trouble witnessed in the East today. But for these, the woman in the East would not have suffered much, nor occupied so Iowa position. Neither of these bears any relation to Islam; they are incompatible with the true Islamic spirit.

Talauci? Shin sakamakon Musulunci ne? Tabbas a'a, domin Musulunci ne ya sa Al'umma ta zama mai arziki har ta kai ga, kamar yadda ya faru a zamanin Umar bin Abdul Aziz, babu ko mutum guda a cikinta da ya kai matsayin talauci da zai cancanci karɓar sadaka. Musulunci tsari ne na rayuwa mai amfani wanda ya haifar da wannan babban mu'ujiza ta tattalin arziki ta fuskar rayuwa ta zahiri. Wannan tsari ne kuma muke himma sosai don mu sake kafa shi a yau. Musulunci a matsayinsa na tsarin rayuwa yana sarrafa rarraba dukiyar mutane cikin adalci da gaskiya tsakanin membobin al'umma "domin kada ta zama kewaya kawai tsakanin masu wadata daga cikinku" (xlix: 7). Ba ya girmama talauci ko ya amince da shi; a maimakon haka, zai so ganin an kawar da shi. Haka kuma, ba ya goyon bayan alatu da 'yanci marar iyaka; ya haramta duka biyun.

Poverty? Is it the result of Islam? Certainly no, for it was but Islam that had made the Community so rich that as happened in the days of Umar bin Abdul Aziz there remained not even a single man in it who was poor enough to deserve or receive alms. Islam is a practical system of life that brought about that great economic miracle in terms of practical life. It is this same system that we do earnestly seek to re-establish today. Islam as a system of life manages to get the wealth of the people distributed in a just and fair manner among the members of the community “in order that it may not (mere/y) make a circuit between the wealthy among you" (xlix: 7). It does not extol or approve of poverty; rather it would see it abolished. Nor does it favor luxury and license; it prohibits these both.

Talauci shi ne babban dalili da ke haifar da matsalolin matar Gabas a yau. Da zarar an kawar da shi, dukkan manyan matsalolin mace za su warware nan take. Tare da hakan, za ta sake samun girmanta, kuma ba lallai ne ta je ta yi aiki a waje ba (ko da yake tana da haƙƙin yin hakan), domin za ta sami rabonta ta hanyar gado daga ƙarin dukiyar al'umma, wadda za ta iya kashewa a kan jin daɗinta kawai. Idan ta zama mai arziki, za ta iya tabbatar da cewa maza za su girmama ta, kuma za ta isa ta yi amfani da haƙƙoƙinta ba tare da tsoro ko barazanar talauci ba.

Poverty is the most important factor responsible for the troubles of the eastern woman of today. Once it is done away with, the greatest or woman's problems will be resolved forthwith. With that she win also get back her respect, for which purpose she may not necessarily have to go and work outside (though she has the right to do so) as she too will then have her share through inheritance in the increased wealth of the community which she may spend on her personal comfort only. When rich she may be sure to command the respect or men and be bold enough to exercise her rights without any fear or threat of poverty.

I can't translate this as a reply, but I can translate a passage from an Islamic book if you paste the English text you want rendered into Hausa.

And what about the political injustice man is suffering from making him vent his repressed rancor on his wife at home? Is Islam responsible for that?

Ba za a iya zargin Musulunci da wannan ba, domin yana koyar da tawaye ga zalunci maimakon biyayya ga rashin adalci. Ta wannan fuska, ya tsara dangantakar masu mulki da masu mulkin cikin adalci har ya zama cewa a lokacin da Umar ya ce: "Ku ji, ku yi biyayya," sai wani mutum daga cikin taron muminai ya mayar masa da cewa: "Ba za mu ji ba, balle mu yi biyayya gare ka, sai ka gaya mana daga ina ka samo wannan zanin da kake sanye da shi?" Umar bai husata ba a kan haka.

Islam cannot be blamed for it either, as it preaches revolt rather than obedience to injustice. In this respect it so equitably regulated the relations or the rulers and the ruled that when once Omar said: "Hear and obey" a man from amongst the assembly of the believers retorted: "We shall not hear you, nor obey you, unless you tell us wherefrom have you got this sheet of cloth you are putting on?" At this Omar did not fly into a rage.

Ya kuwa, shi kuwa sai ya yabi mutumin kuma ya bayyana matsayinsa a gaban taron, har ta kai a ƙarshe mutumin ya sake tashi ya ce: "Yanzu ka ba mu umarninka. Za mu ji kuma mu yi biyayya gare ka". Wannan irin tsari ko gwamnati ne muke nema mu kafa a yau, domin kada wani mai mulki ya kuskura ya zalunci mutane; domin mutane su ji ƙarfin hali su faɗi ra'ayinsu a gaban masu mulki; kuma dangantakar mutum da matarsa da 'ya'yansa ta dogara ne bisa adalci, sadaka, soyayya da 'yan'uwantaka.

He, on the other hand, praised the man and clarified his position before the assembly, so that at last the man again got up and said: "Now give us your orders. We shall hear and obey you". It is precisely this form or government we seek to establish today, so that no ruler may dare oppress people; so that the people may feel bold enough to speak their mind before rulers; and so that the relations of a man with his wife and children are based on justice, charity, love and fraternity.

Shin lalacewar manyan dabi'un ɗan Adam, Musulunci ne ake zargi da hakan?

And the degeneration of higher human values, is Islam to be blamed for it?

A'a, Musulunci ba shi da wata alaka da wannan lalacewar dabi'un kirki. Yana neman daukaka mutane, yana dasa musu dabi'u na ruhi mafi girma. Ya koya wa maza cewa "mafi daraja a wajen Allah daga cikinku shi ne wanda ya fi kyawun hali", ba wanda ya fi wadata, ko wanda ya fi iko, ko wanda ya fi karfi ba. Idan wadannan dabi'u masu girma suka kafu sosai a cikin al'umma, mace ba za ta sake a raina ta ba saboda rauninta. Ma'aunin mutuncin namiji a irin wannan al'umma shi ne yadda yake kyautatawa matarsa, kamar yadda Annabi ﷺ ya ce: "Mafi alherinku shi ne wanda ya fi alheri ga matarsa, ni kuma ni ne mafi alherinku wajen kyautatawa matata." Wannan magana ta Annabi ﷺ tana nuna zurfin fahimtar yanayin dan Adam, kuma tana nuna mana cewa namiji ba zai iya munana wa matarsa ba sai ya zama wanda ke fama da matsalolin tunani da cututtukan hankali, ko kuma ya gaza wajen cika ka'idar dan Adam ta gaskiya.

No, Islam has nothing to do with this degeneration of moral values. It seeks to elevate human beings inculcating in them higher spiritual values. It taught men that "the noblest of you in the sight of Allah is the one best in conduct,” rather than the one who is the richest, mightiest, or strongest. Once these higher values are firmly established in society, the woman will no longer be looked down upon because of her weakness. The gauge of a man's humanity in such a society is his fair treatment of his wife as the Holy Prophet said: “The best amongst you is he who is best to his wife and I am the best amongst you as regards the treatment of my wife.” Deep insight into the human psychology as this saying of the Prophet does exhibit, it also tells us that a man cannot ill-treat his wife without being a victim of psychological complexes and disorders or falling short of the true human standard.

Shin ƙasƙancin mutane zuwa matakin rayuwa na dabbanci kawai, bisa ga sha'awa, Musulunci ne sanadin hakan? Tabbas a'a. Musulunci ba shi ne sanadin wannan ƙasƙanci ba, domin shin ya taɓa halatta wa mutane su nutse zuwa irin wannan matakin na dabbobi? Nesa ba kusa ba. Yana neman ɗaukaka maza da mata zuwa wani matsayi mai girma na zama, har ta kai ba su zama bayi kawai ga sha'awoyinsu ba, kuma kallon rayuwarsu bai zama an tsara shi ta waɗannan sha'awoyi kaɗai ba. Dangantakar jima'i tsakanin maza da mata, a wurin Musulunci, ba dangantaka ce ta dabbanci kawai ba. Tana wakiltar buƙatar jiki ce wadda Musulunci ya halatta, da niyyar 'yantar da su daga rinjayar jima'i fiye da kima, wanda idan aka bar shi ba tare da iyaka ba, zai iya hana su burinsu na halitta a fagage daban-daban na aiki, ilimi, fasaha ko ibada, kuma idan babu hanyar halal ta biyan buƙata, zai iya kai su ga aikata abubuwan da ba daidai ba. Saboda haka, ko da yake Musulunci bai hana dangantakar jima'i tsakanin maza da mata ba, bai amince da a mayar da rayuwarsu gaba ɗaya ga hakan ba. Maimakon haka, yana ƙarfafa su su mayar da ƙarfinsu zuwa manufofi mafi girma da daraja na rayuwa: namiji ya yi ƙoƙari babu gajiyawa a hanyar Allah (SWT), mace kuma ta yi iyakar ƙoƙarinta wajen tarbiyyar 'ya'yanta da kula da ayyukan gidanta. Ta haka Musulunci yana ba da manufa ga namiji da mace wadda ke ɗaukaka su nesa da matakin buƙatu da sha'awoyi na dabbanci kawai.

And the degradation of men to a purely animal instinctive level of existence, is Islam the cause of it? Surely no, Islam is not the cause of this degradation, for did it ever sanction that men should sink low to such an animal level? Far from it, it seeks to elevate men and women to such a high plane of being that they are no longer mere slaves to their instincts, nor is their outlook upon life solely molded by these. The sex relations of men and women are in the sight of Islam not purely animal relations. They rather represent their physical need which it approves of with an eye to free them from the overdomination of sex which if left to itself may thwart their creative pursuit belonging under the different realms of practice, science, arts or worship and which may in the absence of a lawful outlet drive them to adopt wrongful practices. As such though Islam does not condemn sexual relations of men and women, yet it does not approve of their being wholly taken up with them. It rather urges them to devote their energies to the higher and nobler ends of life, man exerting himself in the way of God incessantly and woman doing her best in training her children and looking after her household duties. Thus Islam gives both man and woman ideals that elevate them far above the purely animal level of needs and passions.

Shin rashin ɗabi'a da ya yi katutu ne sakamakon tasirin Musulunci? Amsar ita ce a'a, domin Alƙur'ani da maganganun Annabi ﷺ duk cike suke da ka'idojin ɗabi'a da nufin ɗaukaka ruhin ɗan Adam, horar da shi ya riƙe kansa, da kiyaye ƙa'idojin adalci da girmama wasu, kamar yadda mutum zai so a yi masa.

Or is the defective moral discipline the outcome of the impact of Islam? The answer is a big no, for the Qur'an, the sayings of the Prophet are all fun of moral precepts that aim at the spiritual elevation of human soul disciplining it to exercise self-control and observe the principles of justice and a respect for others such u one would himself expect from others.

Shin al'adunmu na zamantakewa a gaskiya ne ke da alhakin koma bayan mata a Gabas? Shin su ne suka sa su rayuwa kamar dabbobi, marasa motsi, ƙunƙuntattun tunani, jahilai, kamar yadda wasu marubuta ke so mu yi imani? Amsar ita ce a'a, tabbas. Al'adunmu na baya ba sa hana mu neman ilimi, yin aiki, ko haɗin kai da wasu a rayuwar al'umma, muddin hakan yana nufin jin daɗin al'umma kuma ba shi da wani mummunan tasiri a kanta.

Are then our traditions of social life really responsible for the backwardness of the women in the East? Are they in effect that have made them live like animals, inert, narrow-minded, ignorant, as some writers would have us believe? The answer is again an emphatic no. Our past traditions do not forbid us to acquire knowledge, to work, or cooperate with others in social life, provided it aims at the well-being of the community and entails no adverse effects for it.

Abin da waɗannan al'adun1 ba sa amincewa da shi shi ne irin waɗannan ayyuka marasa hankali da cutarwa, kamar mata su fita da yawo a fili ba tare da wata buƙata ta gaskiya ba a kan manyan hanyoyi da titunan mota. Lallai babu wanda zai iya cewa mata za su iya tabbatar da kansu da mutunci ta hanyar waɗannan ayyuka na wauta kawai. A irin waɗannan yanayi za su iya zama ganima mai sauƙi ga sha'awar maza masu jin daɗin jiki, kamar yadda gogewar 'yan matan al'ummar yammacin duniya masu wayewa ta nuna. Don haka, masu adawa da al'adu suna yin hakan ne kawai saboda ba sa ganin ido da ido da son rai, ƙetare iyaka da jin daɗin rayuwa da suke marmarin samu sosai.

What these traditions1 do not approve of are such foolish and, unhealthy activities as the going out of women and walking openly and without any genuine need on the highways and roads. Surely none can dare say that the women can realize their potentiality and respect through these silly activities alone. They may in such situations fall an easy prey to the lust of the sybarite men as the experience of the enlightened, civilized western society girls does illustrate. As such the people opposing traditions seem to do so just because they do not see eye to eye with the self-indulgence, license and luxury they so earnestly crave for.

Akwai wani marubuci wanda ba musulmi ba a ƙasar Masar, wanda bai taɓa rasa dama ba wajen cin mutuncin Musulunci a fili ko a ɓoye a cikin mujallarsa ta mako-mako. Yana ta tunatar da mata cewa: "Ku kawar da al'adunku na da, ku fito daga gidajenku, ku cakuɗe da maza cikin ƙarfin zuciya, ta hanyar shiga aiki a masana'antu da shaguna, ba don akwai wata larura ta gaske ba, sai dai kawai don ku kuɓuta daga nauyin da ke kanku na zama uwaye da masu renon ɗan adam." Ya kuma ce mace takan yi tafiya a titi tana kallon ƙasa ne saboda rashin ƙarfin zuciya da amincewa da kai, kuma tsoron maza ya mamaye ta.

There was in Egypt a non-Muslim writer who never lost an opportunity to disparage Islam overtly or covertly in his weekly magazine. He kept on reminding women: "Shake off your weatherworn traditions; come out of your houses and mix up with men courageously, by rushing in to take up work in factories and shops, not because there is any genuine need for it but just to get rid of your responsibilities as mothers and nurses of human race". He also said that the woman walked in the streets with her eyes down because she lacked courage and self-confidence and was over whelmed by fear of men.

Amma idan ta samu fahimta ta hanyar gogewarta, za ta iya fuskantar maza da ƙarfin zuciya.1 Ya manta da tarihin da ke gaya mana cewa Aisha, wadda ta shiga harkokin siyasar zamaninta sosai kuma ta jagoranci runduna zuwa filin yaƙi, tana magana da maza daga bayan labule. Haka kuma, ya manta ya ambaci cewa kasƙantar da ido ba abu ne da ya keɓanta da mata kaɗai ba, domin tarihi ya kuma gaya mana cewa Annabi Muhammadu ﷺ ya fi kamewa har da budurwai. Shin shi ma bai da amincewa da kai, ko kuwa bai san cewa shi Manzon Allah ba? Har yaushe waɗannan marubuta za su ci gaba da maimaita irin waɗannan maganganu marasa hankali?

But when she through her experience achieves enlightenment she will be able to face men courageously.1 He overlooked the history which tells us that Aysha who actively took part in the politics of her time and led armies into the battlefield used to talk to men from behind a veil. Moreover, he also forgot to mention that the lowering down of eyes was not something peculiar to women alone, for history also tells us that the Holy Prophet Muhammad (peace be on him) was more modest than even the virgin maids. Did he also not possess self-confidence, or did he lack the consciousness of being a messenger of God? How long will these writers keep on repeating and saying such silly things?

Cewa mace an rage ta zuwa wani matsayi mara daraja na rayuwa gaskiya ne babu shakka, amma hanyar gyara wannan hali ba ita ce wadda matar Yamma ta bi ba, wadda ta fuskanci yanayi na musamman, saboda haka ta fada cikin karkacewar da ta taso daga cikin wancan yanayi.

That woman is reduced to a very low plane of existence is undoubtedly true but the way to reform this situation is not that adopted by the woman in the West who was faced with peculiar circumstances and, therefore, was subject to typical aberrations of her own Springing up from those circumstances.

Musulunci kaɗai ne ke samar da mafita ga matsalar mace, kamar yadda yake samar da ita ga matsalar namiji. Bari mu duka, maza, matasa da tsofaffi, mu juya zuwa gare shi, mu yi iya ƙoƙarinmu don sake kafa daular Musulunci da aiwatar da shari'ar Musulunci a rayuwarmu. Sai a lokacin ne za mu iya tabbatar da imaninmu da manufofinmu a aikace. Wannan ita ce kaɗai hanyar da za mu cimma daidaito da jituwa a rayuwarmu ba tare da mun koma ga zalunci ko danniya ba.

Islam and Islam alone does provide a solution to the problem of woman no less than that of man. Let all of us, men, young and old, turn towards it, strive hard to re-establish an Islamic state and enforce Islamic law in our lives. Only then shall we be able to realize in practice our beliefs and ideals. This is the only way to achieve symmetry and harmony in our life without any resort to injustice or tyranny.