Ibara ya 114 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

Ibara ya 114 - Katiba ya Awali ya Dola ya Khilafah | Quran Course

"Enyi watu, hakika mimi ni Mtume wa Allah ﷺ kwenu nyote." (TMQ 7:158), "Enyi watu, mcheni Mola wenu." (TMQ 4:1), "Enyi mlioamini, mwitikieni Allah (swt) na Mtume ﷺ." (TMQ 8:24), "Enyi mlioamini! Mmefaradhishiwa kufunga." (TMQ 2:183), "Basi atakayeshuhudia [mwezi mpya wa] mwezi huo, na afunge." (TMQ 2:185), "Na simamisheni Swala." (TMQ 2:43), "Chukua, [Ee Muhammad ﷺ], katika mali yao." (TMQ 9:103), "Zakah ni kwa ajili ya mafukara na masikini tu." (TMQ 9:60), "Na wale wanaokusanya dhahabu na fedha." (TMQ 9:33), "Allah (swt) ameruhusu biashara na ameharamisha riba." (TMQ 2:275), pamoja na maandiko mengine mengi yanayofanana. Katika haya yote, Mwenye Kutunga Sheria (swt) anawasemesha wanadamu kwa khitabu cha jumla, bila kujali kama aliyesemeshwa ni mwanamume au mwanamke. Na ujumla wa khitabu cha Mwenye Kutunga Sheria (swt) unabaki katika ujumla wake. Kwa hiyo, Shari'ah imekuja kwa ajili ya wanadamu, si kwa ajili ya wanaume kwa sifa yao ya kuwa wanaume, wala kwa ajili ya wanawake kwa sifa yao ya kuwa wanawake, bali kwa ajili ya wanadamu kwa mtazamo wa kuwa binadamu. Hivyo, kila kitu ambacho Shari'ah imeamuru kimekuja kwa ajili ya wanadamu, na chochote inachojumuisha kwa upande wa haki na wajibu ni kwa ajili ya wanadamu na ni juu yao. Hii ndiyo dalili ya sehemu ya makala inayotaja kwamba mwanamke ana haki na wajibu sawa na mwanamume, kwa sababu Shari'ah imekuja kwa ajili ya wanadamu, na mwanamume na mwanamke wote ni binadamu, wala haikuja mahsusi kwa mwanamke au mwanamume, na hivyo wawili hao ni sawa kwa upande wa khitabu cha Mwenye Kutunga Sheria (swt) kuhusu hukumu za Shari'ah kwa wanadamu.

"O mankind, indeed I am the Messenger of Allah (saw) to you all.” (TMQ 7:158), “O mankind, fear your Lord.” (TMQ 4:1), “O you who have believed, respond to Allah (swt) and to the.” (TMQ 8:24), “O you who believe! fasting is prescribed for you.” (TMQ 2:183), “So whoever sights [the new moon of] the month, let him fast it.” (TMQ 2:185), “And establish prayer.” (TMQ 2:43), “Take, [O, Muhammad], from their wealth.” (TMQ 9:103), “Zakah expenditures are only for the poor and for the needy.” (TMQ 9:60), “And those who hoard gold and silver.” (TMQ 9:33), “Allah (swt) has permitted trade and has forbidden interest(usury).” (TMQ 2: 275), amongst many other similar texts. In all of these the Legislator (swt) addresses humankind with a general address irrespective of whether the one addressed was male or female. And the generality of the address of the Legislator (swt) remains upon its generality. Accordingly, the Shari’ah came for humankind and not for men in their characteristic of being male, or for women in their characteristic of being female, rather for mankind from the angle of being human. Therefore, whatever the Shari’ah commanded came for humankind, and whatever it includes in terms of rights and obligations are for and upon humankind. This is the evidence for the part of the article which mentions that the woman has the same rights and obligations as the man, because the Shari’ah came for humankind, and both male and female are human, and it did not come specifically for woman or man, and so the two of them are equal in respect to the address of the Legislator (swt) regarding the Shari’ah rules for humankind.

Kwa hiyo, kimsingi Mwenye Sheria (swt) ameiweka Shari'ah kwa ajili ya binadamu, si kwa ajili ya wanaume au wanawake peke yao, bali kwa ajili ya wote wawili kama binadamu. Kisha, Mwenye Sheria (swt) ameweka baadhi ya kanuni maalum kwa wanawake na baadhi maalum kwa wanaume, lakini umaalum huu umewekewa mipaka kwa kanuni hizo pekee na hauendi zaidi yake wala zaidi ya maandiko yaliyokuja kuzifafanua. Hakuna kati yao anayewajibishwa kwa kanuni maalum isipokuwa kuna maandiko wazi yanayohusiana nayo na yanayoielekeza kwa jinsia mojawapo kati ya hizo mbili. Kwa hiyo, kuwatenga wanawake au wanaume kwa kanuni fulani ni ubaguzi wa kipekee kutoka kwenye ujumla, hivyo Shari'ah inabaki katika ujumla wake, kama zilivyo kanuni zake zote, na ubaguzi wowote unabaki ndani ya kile ambacho maandiko yametaja na haukwendi zaidi ya hapo. Kwa mfano, zipo kanuni maalum kwa wanawake kama vile kuacha swala na kula katika Ramadhani wakati wa hedhi, na kama vile kukubali ushahidi wa mwanamke mmoja peke yake katika mambo yale ambayo wao pekee wanayafahamu, kama ubikira, bila kuhitaji sharti la kawaida kuhusu mashahidi, kwa kuwa hili ni maalum kwa wanawake na lina maandiko kuhusu hilo, lakini halitumiki kwa jambo lingine lolote kabisa. Badala yake, mwanamke anabaki kuelekezwa kwa khitabu cha Mwenye Sheria (swt) kwa namna ile ile ambayo mwanaume anaelekezwa, kwa kuwa khitabu ni kwa binadamu wote na si kwa jinsia maalum. Pia, kwa mfano, zipo kanuni zilizo maalum kwa wanaume kama vile utawala au mamlaka ya kutawala, hivyo si sahihi kwa mtu yeyote asiye mwanaume kuyashika. Hili ni maalum kwa wanaume, na kuna maandiko yaliyopokelewa kuhusu hilo, hivyo ni maalum kwa wanaume peke yao. Hata hivyo, umaalum huu unahusu utawala pekee na si mahakama wala kusimamia idara za dola, kwa sababu maandiko yalikuja kuhusu utawala, au wale wanaotawala, na si jambo lingine lolote. Na hili limezuiliwa kwa yale tu yaliyokuja katika maandishi, wala halitabainishwa kwa chochote ambacho hakijahusishwa na maandishi; bali mwanamume anaendelea kuelekezwa kwa khitabu cha Mwenye Kuweka Sheria (SWT) kama mwanamke, kwa kuwa khitabu kinamhusu binadamu kwa ujumla wala si jinsia maalum.

Therefore, in origin the Legislator (swt) made the Shari’ah for humankind, not for men or women specifically, but rather for both of them as human beings. Then, the Legislator (swt) laid down some rules specific for women and some specific for men, however this specificity is restricted to those rules alone and does not go beyond them or the texts which came to explain them. Neither of them is charged with a rule specifically unless there is a clear text related which specifies it to one of the two genders. So the specification of women or men with certain rules is an exception to the generality, and so the Shari’ah remains upon its generality as do all of its rules, and any exception is limited to what the text mentions and does not go any further. For example, there are specific rules for women such as leaving prayer, and eating in Ramadan during the menstrual cycle, and such as making the witness statement of a single woman sufficient in those cases which only they would be privy to such as virginity without requiring the normal condition regarding witnesses, as this is specific to women and there are texts regarding it, but it does not apply to anything else at all; rather she remains addressed by the address of the Legislator (swt) in the same manner as man is, since the address is for humankind and not for a specific gender. Also, for example, there are rules which are specific to men such as ruling or authority, and so it is not valid for anyone other than a man to undertake it. This is specific to men, and has had a text narrated regarding it, and so it is specific to men alone. However this specification is related to ruling alone and not the judiciary or managing the departments of the state because the text came regarding ruling, or those who govern, and nothing else. And it is resricted to what came in the text alone, and will not be specified at all by anything which is not related by text; rather the man remains addressed by the address of the Legislator (swt) in the same manner as the woman since the address is for humankind and not for a specific gender.