Kifungu cha 122

Malezi ya mtoto ni haki na wajibu wa mama, bila kujali kama yeye ni Mwislamu au la, mradi mtoto bado anahitaji huduma hii. Mtoto akishaacha kuhitaji huduma hiyo, basi hali yake inachunguzwa. Iwapo wazazi wote wawili ni Waislamu, basi mtoto, awe mvulana au msichana, huchagua yule anayependa kuishi naye, na atajiunga na mzazi atakayemchagua, bila kujali kama ni baba au mama. Iwapo mmoja wao si Mwislamu, basi hakuna uchaguzi kati yao; na badala yake mtoto atajiunga na mzazi Mwislamu.

Custody of the child is a right and duty upon the mother, irrespective of whether she is a Muslim or not as long as the child needs this care. If the child no longer needs the care, then the situation is examined. If both of the parents are Muslim then the child, whether boy or girl, chooses whomever they would like to live with, and they will join whomever they choose, irrespective of whether that was the man or woman. If one of them is non-Muslim, then there is no choice between them; and they rather will join the Muslim parent.

Ushahidi wa makala hii ni kile kilichosimuliwa na Abdullah bin Amr bin Al-'As:

The evidence for this article is what was narrated by Abdullah Bin Amr b. Al-‘As:

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللهِ، إِنَّ ابْنِي هَذَا كَانَ بَطْنِي لَهُ وِعَاءً، وَثَدْيِي لَهُ « سِقَاءً، وَحِجْرِي لَهُ حِوَاءً، وَإِنَّ أَبَاهُ طَلَّقَنِي وَأَرَادَ أَنْ يَ نْ تَزِعَهُ مِنِّي، فَ قَالَ لَهَا رَسُولُ اللَّهِ » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي :.

Mwanamke mmoja alisema: "Ee Mjumbe wa Allah ﷺ, huyu ni mwanangu ambaye tumbo langu lilimbeba, titi langu ni kiriba cha maji kwa ajili yake, na paja langu ni kinga yake. Baba yake amenipa talaka na anataka kumchukua kutoka kwangu." Hivyo akasema: "Wewe una haki zaidi juu yake mradi hujaolewa tena." (Imepokewa na Abu Dawud na Al-Hakim, ambaye aliihukumu kuwa sahihi, na Al-Dhahabi akaithibitisha.) Hili linaonyesha kwamba mama ana haki zaidi juu ya mtoto wakati bado wanahitaji kunyonyeshwa, kwa kuwa Mjumbe ﷺ alihukumu kwamba aendelee kumnyonyesha mradi tu hajaolewa, wala hakumpa mtoto uchaguzi, jambo linaloonyesha kwamba bado alihitaji kunyonyeshwa. Ibn Abi Shaybah amepokea kutoka kwa Umar (ra) kwa mnyororo wa wapokezi wa kuaminika kwamba alimpa talaka Umm 'Asim, kisha akaja kwake wakati 'Asim alikuwa kwenye paja lake, akitaka kumchukua kutoka kwake. Wawili hao walibishana hadi mvulana mdogo alipoanza kulia, wakaenda kwa Abu Bakr as-Siddiq (ra), ambaye alisema: "Kugusa kwake, paja lake na harufu yake ni bora kwake kuliko wewe, hadi atakapokua na kisha aweze kujichagulia mwenyewe." Kwa hiyo, mtoto mdogo anayehitaji bado kunyonyeshwa anabaki kuwa haki ya mama, na ni wajibu juu yake, na vivyo hivyo juu ya mama yake na bibi yake, na juu ya kila mwanamke miongoni mwa wale wenye haki ya malezi.

“A woman said “O Messenger of Allah (saw), this is my son whom my stomach carried, my breast is a water-skin for him, and my lap is a guard for him. His father has divorced me and wants to take him away from me”. So he said “You have more right to him as long as you do not remarry”” (reported by Abu Dawud and Al-Hakim who authenticated it, and Al-Dhahabi confirmed it). This indicates that the mother has more right to the child while they still require nursing, since the Messenger (saw) ruled for her to continue nursing him as long as she was not married, and did not give the child the choice, which indicates that he still required nursing. It is narrated by Ibn Abi Shaybah from Umar (ra) with an authentic chain whose reporters are all trustworthy that he divorced Umm ‘Asim, then came to her while ‘Asim was in her lap, and wanted to take him from her. The two of them argued until the young boy began crying, and so they went to Abu Bakr as-Siddiq (ra) who said “Her touch, lap and smell are better for him than you, until he grows up and then can choose for himself”. Accordingly the young child who still needs nursing remains the mother’s right and it is obligatory upon her and similarly upon her mother and grandmother, and upon every women from those who have the right of custody.

Mtoto anapokua na kufikia umri wa kuachishwa kunyonya, yaani kuthibitisha kama anaweza kujitegemea bila kunyonya au la, jambo ambalo hutofautiana baina ya watoto kulingana na hali zao. Hivyo, mvulana anaweza asihitaji kunyonya akiwa na umri wa miaka mitano, na mwingine anaweza kuwa mdogo zaidi au mkubwa zaidi, na hili linapaswa kufuata maoni ya mtaalamu. Kwa msingi huo, ikiwa mtoto hategemei tena kunyonya, anapewa uchaguzi baina ya wazazi wake wawili. Abu Hurayrah ameripoti hivyo.

When the child becomes older, such that they are above the age of nursing which is by confirming whether he can do without it or not – which differs between children depending upon their circumstances – so a boy may not require it and he was five years old, and another when they were younger or older, and should be according to an expert’s opinion. Based upon that, if they were not reliant upon nursing they are given the choice between the parents; Abu Hurayrah reported.

Hakika Nabii ﷺ alimpa kijana chaguo kati ya baba yake na mama yake. (Imepokewa na Ahmad na At-Tirmidhi, ambaye aliihukumu kuwa ni sahihi.) Na Abu Dawud alipokea simulizi kutoka kwa Abu Hurayrah ambayo Ibn Hibban aliihukumu kuwa ni sahihi.

. أَنَّ النَّبِيَّ « » خَ يَّ رَ غُلامًا بَ يْنَ أَبِيهِ وَأُمِّهِ “The Prophet gave a boy the choice between his mother and father” (reported by Ahmad and Al-Tirmidhi who authenticated it). And Abu Dawud reported a narration from Abu Hurayrah that Ibn Hibban authenticated:

. أَنِّي سَمِعْتُ امْرَأَةً جَاءَتْ إِلَى رَسُولِ اللَّهِ ...« وَأَنَا قَاعِدٌ عِنْدَهُ فَ قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ زَوْجِي يُرِيدُ أَنْ يَذْهَبَ بِابْنِي وَقَدْ سَقَانِي مِنْ بِئْرِ أَبِي عِنَ بَةَ وَقَدْ ن فََعَنِي، فَ قَالَ رَسُولُ اللَّهِ : ... هَذَا أَبُوكَ وَهَذِهِ أُمُّكَ فَخُذْ بِيَدِ أَي هِمَا شِئْتَ، فَأَخَذَ بِيَدِ أُمِّهِ » فَانْطَلَقَتْ بِهِ .

"Wakati nikiwa nimekaa pamoja na Mtume ﷺ, mwanamke mmoja alikuja akasema: Ee Mjumbe wa Allah ﷺ, mume wangu anataka kumchukua mwanangu, na yeye hunileteka maji kutoka kisima cha Abu ‘Inaba, na hunisaidia, basi Mtume ﷺ akasema: Huyu ni baba yako na huyu ni mama yako, basi shika mkono wa yeyote kati ya hao wawili unayemtaka. Basi akashika mkono wa mama yake, na hivyo akaondoka naye."

“While I was sitting with the Prophet a woman came and said: O Messenger of Allah (saw), my husband wants to take my son, and he brings me water from the well of Abu ‘Inaba, and helps me, and so the Prophet said…This is your father and this is your mother, so take the hand of whichever of the two you wish. So he took the hand of his mother and so she left with him.”.

Ushahidi huu unaonyesha kwamba mtoto mara tu anapofikia umri ambao hahitaji tena kunyonya wala kunyonyeshwa, iwe ni mvulana au msichana, anapewa uchaguzi kati ya mama yake na baba yake, bila kujali kama alikuwa na umri wa miaka mitatu au zaidi, mradi tu hahitaji tena kunyonyeshwa. Ikiwa bado anahitaji kunyonyeshwa, basi hukumu inatolewa kwa upande wa mama, na mtoto hapewi uchaguzi wowote.

These evidences indicate that once the child, whether boy or girl, reaches the age that they no longer require suckling and nursing, they are given the choice between their mother and father, irrespective of whether they were three years old or more as long as they no longer required nursing. If they still required nursing then the ruling is given in favour of the mother and the child is not given any choice.

Lakini ikiwa mwanamke, kama mama, ni kafiri na ameomba kumnyonyesha mtoto wake, basi ikiwa mtoto ni mdogo kuliko umri wa kunyonya au umri unaohitaji kunyonyeshwa, hukumu inamwendea yeye kwa njia ile ile kama mwanamke Mwislamu, bila tofauti kati yao kwa sababu ya ujumla wa Hadith hiyo.

However, if the women, such as the mother, was a disbeliever and requested to nurse her child, then if they were lower than the age of suckling or requiring nursing then the child is ruled in her favour in the same way as the Muslim woman, with no difference between them due to the generality of the narration.

. » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي « .

"Wewe una haki zaidi juu yake mradi tu hujaolewa tena." Kuhusu wakati mtoto amezidi umri wa kunyonya, yaani amefikia umri au ameuzidi umri ambao hahitaji tena kunyonyeshwa, na hahitaji tena uuguzi, basi mtoto hapewi uchaguzi, bali anakabidhiwa kwa mzazi Muislamu. Ikiwa mke ndiye Muislamu, basi mtoto atapewa kwake, na ikiwa mume ndiye Muislamu, basi mtoto atapewa kwake, kwa sababu ya kauli Yake (SWT).

“You have more right to him as long as you do not remarry”. As for when the child is above the age of nursing, such that they are at the age or above the age they no longer need to be suckled, and no longer require nursing, then the child is not given the choice but rather is given to the Muslim parent. If the wife was the Muslim then the child would be given to her and if the husband was the Muslim then the child would be given to him, due to His (swt) words.

"Na Mwenyezi Mungu (SWT) kamwe hatawapa makafiri njia juu ya waumini [ya kuwashinda]." (TMQ 4:141), na ulezi humpa mlezi njia juu ya Mwislamu. Pia kwa sababu ya kauli yake.

“And never will Allah (swt) give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), and custody gives the custodian a way over the Muslim. Also due to his words.

.» الإِسْلاَمُ يَ عْلُو وَلاَ ي عُْل ى «.

"Uislamu ni wa juu na hakuna kitu kinachowekwa juu yake", imepokewa na Al-Daraqutni kutoka kwa 'Aith Al-Mazni kwa mnyororo wa wapokezi wa Hasan, na mlezi yuko juu ya mtoto. Kumwacha mtoto chini ya malezi ya kafiri atakayemfundisha ukafiri hairuhusiwi, na kwa sababu hiyo mtoto anachukuliwa kutoka kwao.

“Islam is above and nothing is made above it”, reported by Al-Daraqutni from ‘Aith Al-Mazni with a Hasan chain, and the custodian is above the child. Keeping the child under the custody of the disbeliever who will teach them disbelief is not allowed, and for that reason the child is taken from them.

Kuhusu lile lililosimuliwa na Abu Dawud kutoka kwa ‘Abd al-Hamid bin Ja‘far, kutoka kwa baba yake, kutoka kwa babu yake Rafi‘ bin Sinan kwamba:

As for what was narrated by Abu Dawud from ‘Abd alHamid b. Ja‘far from his father from his grandfather Rafi‘ b. Sinan that.

فَ قَا لَتِ: ابْ نَتِي، وَهِيَ فَطِيمٌ أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَأَتَتِ النَّبِيَّ « اقْ عُدْ نَاحِيَةً، وَقَالَ لَهَا: اقْ عُدِي :أَوْ شَبَ هُهُ، وَقَالَ رَافِعٌ: ابْ نَتِي، قَالَ لَهُ النَّبِيُّ نَاحِيَةً، قَالَ: وَأَقْ عَدَ الصَّبِيَّةَ بَ يْ نَ هُمَا، ثُمَّ قَالَ: ادْعُوَاهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أُمِّهَا، فَ قَالَ » اللَّهُمَّ اهْدِهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أَبِيهَا فَأَخَذَهَا :النَّبِيُّ .

“alisilimu, lakini mke wake alikataa kufanya hivyo, hivyo akamwendea Mtume ﷺ na kusema: “Huyu ni binti yangu. Amemaliza kunyonya au yuko karibu kumaliza.” Rafi’ alisema: “Huyu ni binti yangu.” Mtume ﷺ alimwambia asimame upande mmoja, na akamwambia mke wake asimame upande mwingine. Kisha akasema: “Mwiteni,” na yule msichana akaegemea kwa mama yake. Mtume ﷺ kisha akasema: “Ee Mwenyezi Mungu (subhanahu wa ta'ala), mwongoze,” kisha akaegemea kwa baba yake, naye akamchukua.” Hadithi hii imethibitishwa na Al-Hakim, na Al-Dhahabi alikubaliana naye. Al-Daraqutni alitaja kwamba jina la msichana huyo lilikuwa Umayra. Ahmad na Al-Nasa'i wote wawili walisimulia hadithi hii kwa mnyororo tofauti wa wapokezi; Al-Nasa'i alisimulia kutoka kwa ‘Abd Al-Hamid b. Ja’far Al-Ansari kutoka kwa babu yake.

“he embraced Islam, and his wife refused to do likewise and so she went to the Prophet and said “She is my daughter. She has finished breastfeeding or is about to”. Rafi’ said “She is my daughter”. The Prophet said to him sit on one side, and told his wife to sit on the other. He then said “Call her”, and the girl inclined to her mother. The Prophet then said “O Allah (swt), guide her”, and then she inclined to her father, and so he took her”. This narration is authenticated by Al-Hakim and Al- Dhahabi agreed with him, and Al-Daraqutni mentioned that the girl’s name was Umayra. Ahmed and Al-Nasa’i both narrated this narration with a different chain, Al-Nasa’i narrated from ‘Abd Al- Hamid b. Ja’far Al-Ansari from his grandfather.

. أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَجَاءَ ابْنٌ لَهُمَا صَغِيرٌ لَمْ يَ بْ لُغِ الْحُلُمَ، « الأَبَ هَا هُنَا وَالأُمَّ هَا هُنَا، ثُمَّ خَ يَّ رَهُ فَ قَالَ: اللَّهُمَّ اهْدِهِ، فَذَهَبَ إِلَى فَأَجْلَسَ النَّبِيُّ » أَبِيهِ .

kwamba babu yake alisilimu, huku mkewe akikataa. Mtoto wao mdogo ambaye bado hajafikia balehe alikuja. Mtume ﷺ alimketisha baba mahali pamoja na mama mahali pengine, kisha akampa mtoto mdogo uchaguzi na kusema, "Ewe Allah (SWT), mwongoze," na hivyo akaenda kwa baba yake. Ibn Jawzi anataja kwamba kati ya minyororo miwili ya wapokezi, mnyororo unaotaja kwamba ilikuwa ni mvulana ndio sahihi zaidi.

“that his grandfather embraced Islam, while his wife refused. Thier young son who has not reached puberty yet came. The Prophet sat the father in one place and the mother at another, and then gave the young boy the choice and said “O Allah (swt) guide him”, and so he went to his father”. Ibn Jawzi mentions that between the two chains of narrations the chain that mentions that it was a boy is the more correct.

Mtume (saw) hakufurahishwa na chaguo la mtoto, bali aliomba dua kwa ajili yake, hivyo akamchagua baba yake Mwislamu; kwa maneno mengine, mtoto alipewa yule Mwislamu kati ya wazazi wawili.

The Messenger (saw) was not content with what the child had chosen, rather he prayed for him and so he chose his Muslim father, or in other words, the child was given to the Muslim of the two parents.