Haijuzu kwa mwanamke kuwa peke yake na mwanaume asiye mahram wake. Haijuzu pia kwake kufunua mapambo (Tabarruj) na 'Awrah yake mbele ya wanaume wageni.

It is not permitted for a woman to be alone with a non- Mahram. It is not permitted for her to reveal the adornments (Tabarruj) and the ‘Awrah in front of foreign men.

Makala hii inaeleza masuala matatu:

This article explains three issues:

Kwanza – makatazo ya Khulwah (kuwa peke yake katika sehemu ya faragha na asiye Mahram). Ushahidi ni maneno ya Mtume ﷺ.

Firstly – the prohibition of Khulwah (to be alone in a private space with a non-Mahram). The evidence is the words of the Messenger (saw).

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

"Mwanaume asimwe peke yake na mwanamke, kwa kuwa wa tatu wao ni shetani", amepokea Ahmad kwa mnyororo wa wapokezi walio sahihi kutoka kwa Umar (ra). Na maneno yake.

“A man should not be in khulwah with a woman, since the third of them is the devil”, reported by Ahmad with an authentic chain from Umar (ra). And his words.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

"Mtu hakai peke yake na mwanamke isipokuwa wa tatu wao ni Shetani" (ameripotiwa na Muslim).

“A man is not alone with a woman but the third of them is Ash- Shaitan” (reported by Muslim).

Pili: Katazo la kuonyesha mapambo waziwazi (Tabarruj), au chochote kinachovuta macho. Dalili ni maneno Yake (SWT):

Secondly – prohibition of open display of adornments (Tabarruj), or anything which attracts attention. The evidences are His (swt) words.

“[lakini] bila kuonyesha mapambo.” (TMQ 24:60) na maneno yake (SWT).

“[but] not displaying adornment.” (TMQ 24:60) and His (swt) words.

“Na wasipige miguu yao kwa nguvu ili ijulikane yale wanayoyaficha ya mapambo yao.” (TMQ 24:31). Hii ni katazo la mojawapo ya vitendo vya Tabbaruj, na Tabarruj kwa maana ya lugha ni kufichua urembo. Imetajwa katika kamusi ya Al-Muhit: “alifanya Tabarruj – alionyesha uzuri wake kwa wanaume”, ambayo pia ndiyo maana yake katika Shari’ah. Kwa hiyo Tabarruj ni tofauti na urembo, kwa sababu urembo ni jambo moja, na kufichua urembo huo ni jambo jingine; inawezekana kwa mwanamke kujipamba bila kufanya Tabarruj iwapo urembo wake ulikuwa wa kawaida na si wa aina inayovuta macho. Kwa hiyo, maana ya katazo la Tabarruj si katazo la jumla la kujipamba, kwa kuwa Tabarruj ni kudhihirisha uzuri na mvuto kwa wanaume wasio mahali pa ndugu wa karibu; husemwa mwanamke amefanya Tabarruj, ameonyesha uzuri wake na mvuto wake kwa wanaume wageni. Pia yanayounga mkono matini hizi zinazokataza vitendo vya Tabarruj ni kwamba uchunguzi unaonyesha wazi kuwa zinakataza tu kudhihirisha urembo na mvuto, na katazo la kujipamba kwa ujumla si jambo linalofahamika kutoka kwazo. Haya ni maneno ya Allah (swt).

“And let them not stamp their feet to make known what they conceal of their adornment.” (TMQ 24:31). This is a prohibition of one of the actions of Tabbaruj, and Tabarruj linguistically means to reveal the beautification. It is mentioned in Al-Muhit dictionary “she did Tabarruj – she displayed her beauty to the men”, which is also the Shari’ah meaning for it. So Tabarruj is different from beautification, because beautification is one thing whereas revealing that beautification is something else; it is possible for her to be beautified and not doing Tabarruj if her beautification was normal and not of the type to attract attention. Therefore, the meaning of prohibiting Tabarruj is not the absolute prohibition of beautification, since Tabarruj is the revealing of the beauty and charms to the foreign men; it is said the woman did Tabarruj, she revealed her beauty and charms to foreign men. Also supporting these texts that prohibited the actions of Tabarruj, is that with investigation it becomes apparent that they only prohibit the revealing of beautification and charms, and the prohibition of beautification generally is not something which is understood from them. So the words of Allah (swt).

“Wala wasipige mateke ili ijulikane yale wanayoficha katika mapambo yao” (TMQ 24:31) inakataza waziwazi kufichua mapambo, kwa sababu Yeye (SWT) amesema.

“And let them not stamp their feet to make known what they conceal of their adornment (TMQ 24:31) is plainly prohibiting the revealing of the beautification, since He (swt) said.

"Ili kuweka wazi kile wanachokificha katika mapambo yao.". Imepokewa kutoka kwa Abu Musa Al-Ash‘ari ambaye alisema.

“To make known what they conceal of their adornment.”. It is narrated from Abu Musa Al-Ash‘ari who 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 « .

"Mtume wa Allah ﷺ alisema: “Mwanamke yeyote anayejipaka manukato kisha akapita mbele ya watu ili wanuse harufu yake, basi huyo ni mzinifu”, yaani ni kama mzinzi, imepokewa na Al-Nasa’i na Al-Hakim ambaye aliithibitisha. Hadithi hii pia inakataza tendo la Tabarruj, na hilo ni wazi kutokana na maneno yake."

“The Messenger of Allah (saw) said “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress”, in other words, is like a fornicator, reported by Al-Nasa’i and Al-Hakim who authenticated it. This narration is also prohibiting an action of Tabarruj, and it is clear from his words.

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

"aliyeweka manukato kisha akapita mbele ya watu ili wapate kunusa harufu yake" ni katazo la kudhihirisha pambo, yaani kujipaka manukato ili wanaume wanuse harufu yake. Imesimuliwa kutoka kwa Abu Hurayrah kwamba Mtume wa Allah ﷺ alisema,

“who puts on perfume then passes by people so that they can smell her fragrance” that it is a prohibition of revealing the beautification, in other words, the putting on of perfume so that men could smell her. It is narrated by Abu Hurayrah that the Messenger of Allah (saw) said,

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

“Mjumbe wa Allah (saw) alisema: “Kuna aina mbili za watu wa Motoni ambao sijawaona: watu wenye mijeledi kama mikia ya ng’ombe wakiwapiga watu, na wanawake waliovaa nguo lakini wanaonekana kama wako uchi, wanaovutiwa na maovu na kuwafanya waume zao wavutiwe nayo. Vichwa vyao vitakuwa kama nundu za ngamia wa Bukht waliyoinamia upande mmoja. Hawataingia Peponi wala hawataisikia harufu yake, ilhali harufu yake itasikika kutoka umbali kama huo na huo.” (Imepokewa na Muslim); kwa hiyo hii pia ni miongoni mwa vitendo vya Tabarruj. Ni wazi kutokana na maneno yake “waliovaa nguo lakini wanaonekana kama wako uchi” kwamba inamaanisha kufichua mapambo. Maneno yake “wanaovutiwa na maovu na kuwafanya wanaume wavutiwe nayo” yanazungumzia miondoko inayovuta umakini wa wanaume. Na maneno “Vichwa vyao vitakuwa kama nundu za ngamia wa Bukht waliyoinamia upande mmoja” yanazungumzia kufichua urembo unaofanywa kwenye nywele zao, yaani kuzitengeneza na kuzirundika kuzunguka kilemba au mtandio au chochote kama hicho hadi zikawa kama nundu ya ngamia. Na “Bukht” ni ngamia wa Afghani, yaani walizipanga nywele zao zionekane kama nundu ya ngamia wa Afghani. Hii inakataza wazi kufichua urembo mbele ya wanaume. Na zinazofanana na hili ni maandiko yote yanayohusu katazo la kitendo chochote cha Tabarruj, yote yakiweka wazi kwamba katazo linahusu kufichua urembo kwa lengo la kuchochea mwelekeo wa wanaume kwa mwanamke. Hili linaungwa mkono na maana ya kilugha ya Tabarruj, ambayo ni kufichua urembo, tofauti na urembo wenyewe. Kwa hiyo, kinachokatazwa ni Tabarruj kwa maana yake ya kilugha na kwa dalili za hadithi zinazokataza kitendo chochote chake, ilhali urembo usio na Tabarruj hauharamishwi.

“The Messenger of Allah (saw) said “Two are the types of the the people of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” (reported by Muslim); so this is also from the actions of Tabarruj. It is clear from his words “dressed but appear to be naked” that it means the revealing of adornments. His words “inclined (to evil) and make men incline towards it” is talking about movements that attract men’s attention. And the words “Their heads would be like the humps of the bukht camel inclined to one side” is talking about revealing the beautification done to their hair, in other words, treating and heaping it around a turban or headscarf or anything similar until it became like the hump of a camel. And the “Bukht” is the Afghani camel, in other words, they arranged their hair to look like the hump of an Afghani camel. This is clearly prohibiting the revealing of beautification to men. And similar to this are all the texts which are related to the prohibition of any action of Tabarruj, all of which make it clear that the prohibition is regarding revealing the beautification in order to provoke men’s inclination towards the woman. And this is supported by the linguistic meaning of Tabarruj which is to reveal the beautification, which is different from beautification itself. Therefore, what is forbidden is the Tabarruj with its linguistic indication, and by the indications of the narrations which prohibit any of its actions, whereas beautification without tabaruuj is not forbidden.

Tatu, katazo la kufichua 'Awrah mbele ya wanaume wageni (wanaume ambao wanaweza kumuoa). Ni wajibu kwa mwanamke kufunika mwili wake wote isipokuwa uso wake na mikono yake, kwa mujibu wa dalili.

Thirdly, the prohibition of uncovering the ‘Awrah in front of foreign men (men they are able to marry). It is mandatory upon the woman to conceal all of her body apart from her face and hands, according to the evidence.

“Na waambie wanawake waumini wasidhihirishe mapambo yao isipokuwa yale yanayodhihirika yenyewe.” {TMQ 24:31}; Ibn ‘Abbas amesema kuwa hili linamaanisha uso na mikono, kama ilivyopokewa na Al-Bayhaqi katika Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr katika Al-Tamhid, na Ibn Kathir katika Al-Tafsir. Na 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 means the face and hands as reported by Al-Bayhaqi in Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr in Al- Tamhid and Ibn Kathir in Al-Tafsir. And the Messenger (saw) 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 atafikia balehe (inayoonyeshwa kwa kuanza hedhi), haifai kuonekana sehemu yoyote ya mwili wake isipokuwa uso wake na mikono yote miwili hadi vifundo vya mikono” (hadithi Mursal iliyopokewa na Abu Dawud), na wakati huo alishika mkono wake, na kulikuwa na umbali wa kiganja kimoja kati ya mkono wake na mahali alipoushika mkono wake. Kwa hivyo, mwili wote wa mwanamke isipokuwa uso wake na mikono yake ni ʿAwrah, na hivyo ni wajibu kwake kuufunika.

“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” (Mursal narration reported by Abu Dawud), at which point he grasped his arm, and there was the distance of a grasp between his hand and where he grasped his arm. Therefore, the whole of the woman’s body apart from her face and hands are Awrah, and so it is obligatory for her to conceal it.

Mwekezaji wa Sharia (swt) aliweka sharti kwa mavazi kwamba yafunike ngozi, yaani, aliwajibisha kufunika ngozi kwa kitu kinachofunika rangi yake, yaani, ngozi na rangi yake, iwe nyeupe, nyekundu, nyeusi, nyeusi iliyokolea au chochote kingine. Yaani, kifuniko kinapaswa kufunika ngozi na rangi yake kiasi kwamba rangi ya ngozi iliyo chini yake isijulikane; vinginevyo hakitahesabiwa kuwa kifuniko cha ‘Awrah, bali ‘Awrah itahesabiwa kuwa inaonekana na si kufunikwa, kwa kuwa kifuniko cha Sharia ni kile kinachoficha rangi. Ushahidi kwamba Mwekezaji wa Sharia (swt) aliwajibisha kufunika mwili kwa kufunika ngozi kiasi kwamba rangi yake isijulikane unatokana na maneno yake.

The Legislator (swt) made it a condition of the clothing that it covers the skin, in other words, obligated covering the skin by what covers its colour, or in other words, the skin and its colour whether white, red, dark, black or anything else. In other words, the cover should cover the skin and its colour such that the colours of the skin underneath are not known, otherwise it would not be considered as a cover for the ‘Awrah and rather the ‘Awrah would be considered visible and not covered, since the Shari’ah cover is that which conceals the colour. The evidence that the Legislator (swt) obligated covering of the body by covering the skin such that its colour is not known is from his words.

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

"Si sahihi kwamba sehemu yoyote ya mwili wake ionekane." Hadithi hii ni dalili wazi kwamba Ash-Shaari' (SWT) ameweka sharti la kufunika 'Awrah kwamba hakuna chochote katika hiyo kionekane. Kwa maneno mengine, ngozi lazima ifunikwe kwa kitu kisichoonyesha kilicho nyuma yake. Kwa hiyo ni wajibu kwa mwanamke kufunika 'Awrah yake kwa vazi lisilo jembamba, yaani, lisilopitisha kilicho nyuma yake wala kufichua kilicho chini yake.

“it is not correct that any part of her be seen”. This narration is a clear proof that the Legislator (swt) made it a condition of covering the ‘Awrah that nothing should be seen from it, or in other words, the skin should be covered by something that does not reveal what is behind it, and so it is obligatory for the woman to cover her ‘Awrah by a dress which is not delicate, in other words, does not convey what lies behind it and does not disclose what is under it.