Ibara ya 113 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ibara ya 113 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

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Ibara ya 113

Article 113

by Sheikh Taqiuddin An-Nabahani1 min readViewed 194 times

Kimsingi, wanaume na wanawake wametenganishwa, na hawakusanyiki pamoja isipokuwa kwa haja ambayo Shari'a inaikubali na kuruhusu kukusanyika kwao kwa ajili yake, kama vile biashara na hija.

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

Makala haya yanatokana na ushahidi mwingi. Kwanza: Shari'ah imegawanya maisha ya Mwislamu katika sehemu mbili, za jumla na za faragha. Katika maisha ya faragha ya mwanamke, anaweza kuonyesha yale yaliyo juu ya Awrah yake kwa Maharimu wake (jamaa wa karibu wasioweza kumuoa), ilhali katika maisha yake ya hadharani hawezi kuonyesha chochote cha mwili wake isipokuwa uso na mikono. Pili: Shari'ah imefanya safu za wanawake katika sala ziwe nyuma ya zile za wanaume. Tatu: Shari'ah imewaamuru wanaume wainamishe macho yao mbali na wanawake, na vilevile wanawake kwa wanaume. Nne: Mwanamke ameamriwa kujifunika kwa nguo za staha zinazofunika kila sehemu ya mapambo, isipokuwa kile kinachoonekana kutoka kwake (yaani mikono yake na uso wake). Tano: Inaruhusiwa kwake kuonyesha yale yaliyo juu ya Awrah yake katika maisha yake ya faragha miongoni mwa Maharimu wake.

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

Dalili zote za kanuni hizi zinaonyesha kwamba msingi ni kwamba wanaume wametenganishwa na wanawake, hivyo kila mmoja anaishi katika uwanja tofauti wa maisha na mwenzake. Pamoja na hili, mwanamke amepewa baadhi ya mambo kuwa ruhusa, yanayopendekezwa na ya lazima kwake. Kwa hiyo, ni lazima afanye kile kilicho wajibu, kinachopendekezwa na kinachoruhusiwa, lakini bila Tabarruj (kujipamba kwa namna inayovutia macho) na kwa mavazi ambayo Allah (SWT) ameyaelezea katika Qur'ani kwa maneno Yake (SWT): “Na wavute mitandio yao juu ya vifua vyao.” (TMQ 24:31) Hii ni nguo ya juu/ya nje, ilhali maneno Yake (SWT): “Wajiteremshie juu yao majoho yao ya nje” yanarejelea nguo ya ndani, kwa sababu Jilbab huvaliwa juu ya nguo nyingine. Al-Jawhari alisema katika Al-Sihhah: “Jilbab ni kifuniko, na wengine husema ni shuka.” Katika kamusi ya Al-Muheet imetajwa kwamba “Jilbab ni katika umbo la Sirdab au Sinmar, ambalo ni vazi refu au vazi kubwa kwa wanawake lililo juu ya nguo nyingine, au hufunika mavazi yake kama kifuniko.” Na kuvuta (Idnaa') nguo ni kuishusha hadi chini; husemwa “vuta kifuniko, ukishushe”, na maana ya kuvuta hapa ni kushusha, na maana pekee ya kushusha nguo ni kuishusha hadi chini. Na maneno Yake (SWT)...

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

Kwa hiyo, anaruhusiwa kutoka nje akiwa amevaa kulingana na yale ambayo Shari'ah imemwekea, na kukutana na wanaume ili kutekeleza yale ambayo Shari'ah imemruhusu kufanya, kama vile kununua, kuuza, kuajiriwa, kuteua wawakilishi, malezi ya watoto na kadhalika, na kutekeleza yale ambayo yamemwajibikia kama vile Hijja na kulipa Zakah, au yale ambayo yamesisitizwa kwake kama vile sadaka ya hiari, kuwasaidia masikini, kuwatibu wagonjwa na kadhalika. Mahitaji haya yamethibitishwa kwake kwa mtazamo wa kisheria na Shari'ah, iwe yalikuwa ya wajibu, ya kupendekezwa, au ya kuruhusiwa, na imethibitisha kukusanyika kwa wanaume na wanawake wakati yanatekelezwa. Kwa hiyo, ushahidi huu unaonyesha kwamba mfumo wa maisha katika Uislamu ni kuwatenganisha wanaume na wanawake katika nyanja ya faragha, na kuruhusu wanaume na wanawake kukusanyika katika nyanja ya umma ili kutekeleza yale yote ambayo ni ya wajibu, ya kupendekezwa, au ya kuruhusiwa kwao, huku wakiwa wamevaa kulingana na yale ambayo Shari'ah imemwekea. Hii ndiyo dalili za makala hii.

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