Mwanamke anaishi katika nyanja mbili, ya umma na ya faragha. Katika nyanja ya umma, anaruhusiwa kuishi pamoja na wanawake, Maharim (wanaume ambao hawezi kuoa), na wanaume wa kigeni (wanaume ambao anaweza kuwaoa), kwa sharti kwamba hakuna kitu kinachoonekana isipokuwa uso wake na mikono yake, na kwamba mavazi yake si ya kuvutia, zaidi ya hayo hakuna maonyesho wazi ya mapambo. Kwa upande wa nyanja ya faragha, hairuhusiwi kuishi na mtu yeyote isipokuwa wanawake na Maharim wake, na hairuhusiwi kuishi na wanaume wasio wa jamaa au wa kigeni. Amefungwa na kanuni zote za Shari'ah katika nyanja zote mbili.

The woman lives in public and private spheres; in the public sphere she is permitted to live with women, Maharim men, and foreign men (men whom she can marry) on the condition that nothing other than her face and hands can be revealed, and that the clothing is not revealing, besides there is not any open display of adornments. As for the private sphere, she is not permitted to live with anyone other than women and her Maharim, and she is not permitted to live with unrelated/foreign men. She is restricted by all the Shari’ah rules in both spheres.

Ushahidi wa makala hii ni aya inayotaja kuomba ruhusa.

The evidence for this article is the verse mentioning seeking permission.

"Enyi mlioamini, msiingie majumba yasiyokuwa majumba yenu mpaka mpate idhini (mwombe ruhusa) na mwasalimie wakaaji wake." (TMQ 24:27), na aya inayohusu kufichua mapambo kwa Maharim.

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their.” (TMQ 24:27), and the verse regarding revealing the beautification to the Maharim.

"Na waambie wanawake wenye kuamini wasidhihirishe mapambo yao isipokuwa kwa waume zao, au baba zao, au baba za waume zao, au wana wao, au wana wa waume zao, au ndugu zao, au wana wa ndugu zao wa kiume, au wana wa dada zao, ..." Hapa, kwa Qur'ani (TMQ 24:31), ni dalili za eneo la faragha (al-mahram). Ni aya inayotaja mavazi kamili.

“And tell the believing women not to expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons.” (TMQ 24:31) - which are the evidences for the private sphere. The verse mentioning the complete clothing.

"Na waambie wanawake Waumini wajifunike vifuniko vyao vya kichwa juu ya vifua vyao." (TMQ 24:31) na Jilbaabu.

“And tell the believing women to wrap [a portion of] their headcovers over their chests.” (TMQ 24:31) and the Jilbab.

"Ewe Nabii, waambie wake zako na mabinti zako na wanawake wa Waumini wajivute juu ya nafsi zao nguo zao za nje." Na aya inayokataza kuonyesha hadharani mapambo.

“O Prophet, tell your wives and your daughters and the women of the believers to bring down (let down) over themselves their outer garments.”, and the verse regarding the prohibition of the open display of adornments.

“[lakini] bila kuonyesha mapambo.” (TMQ 24:60), pamoja na maandiko yanayoonyesha matendo ya wajibu, yanayopendekezwa na yanayoruhusiwa ambayo Allah (SWT) ameyawekea sheria kwa mwanamke na mwanamume bila tofauti, vyote ni ushahidi wa uwanja wa umma.

“[but] not displaying adornment.” (TMQ 24:60), along with the texts which indicate the obligatory, recommended and permitted actions which Allah (swt) legislated for woman and man without distinction, are all evidences for the public sphere.

Lakini Allah (SWT) alipomruhusu mwanamke kushiriki katika maisha ya umma pamoja na wanaume, kama vile kuruhusiwa kushiriki katika biashara, kilimo, viwanda, utumishi wa umma, mahakama, uanachama wa vyama vya kisiasa, kuwahoji watawala, na kushughulikia mambo ya maisha kwa namna sawa na mwanamume, wakati huo huo aliweka kanuni maalum. Hivyo, mavazi ambayo mwanamke anaruhusiwa kutoka nayo katika maisha ya umma yamebainishwa: anapaswa kufunika mwili wake wote isipokuwa mikono yake na uso wake, na asionyeshe mapambo yake na urembo wake hadharani; Allah (SWT) amesema:

However, when Allah (swt) permitted the woman to participate in the public sphere with men, such as the permissibility for her to participate in trade, agriculture, industry, the civil service, the judiciary, membership of political parties, accounting the ruler, and dealing with life’s affairs in the same manner as the man, at the same time He (swt) laid down specific rules. So the clothes which she is permitted to come out with in the public sphere have been specified, in that she has to cover all of her body other than her hands and face, and not display her adornments and beautification openly; Allah (swt) said.

“Na waambie waumini wanawake wasionyeshe pambo lao isipokuwa lile linalodhihirika lenyewe.” (TMQ 24:31). Ibn ‘Abbas alisema kwamba hilo ni uso na mikono, kama alivyosimulia Al-Bayhaqi katika Al-Sunan Al-Kubra. Mtume ﷺ alisema.

“And tell the believing women not to expose their adornment except that which [necessarily] appears thereof.” (TMQ 24:31). Ibn ‘Abbas said this is the face and hands, as reported by Al-Bayhaqi in Al-Sunan Al-Kubra. The Prophet said.

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

"Ikiwa msichana amefikia balehe (inayoonyeshwa na kuanza kwa hedhi), haifai kuonekana sehemu yoyote ya mwili wake isipokuwa uso wake na mikono miwili hadi kwenye viganja vya mikono" (imepokewa na Abu Dawud kama hadithi Mursal), na Allah (SWT) amesema.

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not right that any part of her be seen other than her face and the two hands up to the wrists” (reported by Abu Dawud as a Mursal narration), and Allah (swt) said.

“[lakini] bila kuonyesha mapambo.” (TMQ 24:60), na Mtume ﷺ pia alisema.

“[but] not displaying adornment.” (TMQ 24:60), and the Prophet also said.

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

“Mwanamke yeyote atakayejipaka manukato kisha akapita mbele ya watu ili wanuse harufu yake, basi huyo ni mzinzi” (ameripotiwa na Al-Nasa’i kutoka kwa Abu Musa Al-Ash‘ari, na Al-Hakim ameithibitisha na Al-Dhahabi ameikubali). Kuhusu jinsi mwanamke anavyopaswa kuishi katika eneo la faragha, amekatazwa kuishi pamoja na mtu yeyote isipokuwa wanawake, Maharimu au watoto, na amekatazwa kuonekana katika eneo hili la faragha amevaa nguo nyepesi isipokuwa mbele ya wale waliotajwa tu. Allah (SWT) amesema.

“Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress” (reported by Al-Nasa’i from Abu Musa Al-Ash‘ari, and Al-Hakim authenticated it and Al-Dhahabi confirmed it). As for how the woman should live in the private sphere, she has been prohibited from living with anyone other than women, Maharim or children, and she has been prohibited from appearing in this private sphere in light clothes except in front of those just mentioned. Allah (swt) said.

“Na waambie wanawake waumini wasidhihirishe mapambo yao isipokuwa kwa waume zao, au baba zao, au baba wa waume zao, au wana wao, au wana wa waume zao, au ndugu zao, au wana wa ndugu zao wa kiume, au wana wa dada zao, au wanawake wenzao, au walioko mikononi mwao wa kulia, au wanaume wasio na haja ya kike, au watoto ambao bado hawajajua mambo ya siri za wanawake.” (TMQ 24:31).

“And tell the believing women not to expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of.” (TMQ 24:31).

Haijuzu kwa yeyote kuingia katika eneo lake la faragha bila kuomba ruhusa kwanza, iwe mtu huyo ni Mahram au si Mahram; Allah (SWT) amesema.

It is not permitted for anyone to come into her private sphere before taking permission, irrespective of whether they were Mahram or not; Allah (swt) said.

Ewe wale mlioamini, msiingie nyumba zisizokuwa nyumba zenu mpaka mtake idhini (ruhusa) na mwasalimie wakazi wake.” (TMQ 24:27); na Mtume ﷺ alimwamuru mtu mmoja kuomba ruhusa kabla ya kuingia mahali alipo mama yake.

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their inhabitants.” (TMQ 24:27); and the Messenger (saw) ordered a man to take permission before entering his mother’s place.

Hizi ndizo dalili za makala hii.

These are the evidences for this article.