Sūrah hiyo kisha inaeleza baadhi ya sifa maalum kwa wake wa Mtume ﷺ, ikiwapa haki na majukumu maalum yanayolingana na hadhi yao tukufu na uhusiano wao na Mtume ﷺ.
The sūrah then outlines some special features for the Prophet’s wives, giving them special privileges and responsibilities, which suit their noble status and their relation to the Prophet:
Enyi wake wa Nabii! Atakayefanya tabia ya wazi ya uovu miongoni mwenu, adhabu yake itaongezwa mara mbili. Hilo ni jepesi kwa Mwenyezi Mungu. Lakini atakayemtii Mwenyezi Mungu na Mtume Wake kwa unyenyekevu na kutenda mema miongoni mwenu, tutampa thawabu yake mara mbili, na tumemwandalia riziki tukufu sana. (Aya 30-31)
Wives of the Prophet! If any of you were to be guilty of manifestly immoral conduct, her punishment would be doubled. That is easy for God. But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward, and We have prepared for her most excellent provisions. (Verses 30-31)
Huu ni wajibu unaolingana na hadhi yao kama wake wa Nabii ﷺ na kama mama wa waumini wote. Nafasi zote mbili zinawawekea majukumu mazito na zinawalinda dhidi ya uovu. Kwa mfano tu, ikiwa mmoja wao atakuwa na hatia ya mwenendo wa wazi wa uovu, angestahili adhabu mara mbili. Hili linahusiana na wajibu unaoambatana na nafasi yao na hadhi yao. "Hilo ni jepesi kwa Mungu." Halitakuwa gumu zaidi kwa sababu ya hadhi yao kama wake wa Nabii ﷺ, kama baadhi ya watu wanavyoweza kudhani. "Lakini yeyote miongoni mwenu atakayemtii Mungu na Mtume Wake kwa unyenyekevu na kutenda mema, tutamlipa thawabu yake mara mbili," kama vile tunavyoongeza adhabu yake mara mbili katika hali ya kinyume. "Na tumemwandalia riziki tukufu." (Aya ya 31) Yote haya yako tayari yakimngoja, kwa neema ya Mungu.
This is a responsibility commensurate with their status as wives of the Prophet and mothers of all believers. Both positions impose on them heavy duties and protect them against immorality. If, for argument’s sake, any of them is guilty of some manifestly immoral conduct, she would deserve double punishment. This relates to the responsibility associated with their position and status. “That is easy for God.” It is in no way more difficult as a result of their status as the Prophet’s wives, as some people might think. “But if any of you devoutly obeys God and His Messenger and does good deeds, We shall grant her a double reward,” just as We double her punishment in the opposite situation. “And We have prepared for her most excellent provisions.” (Verse 31) It is all ready, waiting for her, by God’s grace.
Sura kisha inaeleza kile kinachowatofautisha wake wa Mtume ﷺ na wanawake wengine wote, ikibainisha wajibu wao katika kushughulika na watu wengine, kumwabudu Mungu, mwenendo wao nyumbani, na ule uangalizi maalum ambao Mungu anautoa kwa kaya tukufu ya Mtume ﷺ:
The sūrah then explains what distinguishes the Prophet’s wives from all other women, outlining their duties in dealing with other people, worshipping God, their conduct at home, and the special care God takes of the Prophet’s noble household:
Enyi wake wa Nabii! Ninyi si kama wanawake wengine yeyote: ikiwa mnamcha Mungu kweli, msiseme kwa sauti ya kulainisha, asije akatamani yule ambaye moyoni mwake kuna ugonjwa; bali semeni kwa namna iliyo ya heshima. Kaeni kimya majumbani mwenu, wala msijionyeshe kwa mapambo yenu kama walivyojionyesha wanawake wa zama za ujinga wa kipagani. Shikeni sala zenu kwa bidii, toeni zaka iliyowajibu, yaani zakāt, na mtii Mungu na Mtume wake. Mungu anataka tu kuwaondolea uchafu, enyi watu wa nyumba [ya Nabii] ﷺ, na kukutakaseni kikamilifu. Kumbukeni yale yanayosomwa majumbani mwenu katika Ayati za Mungu na hekima; kwani Mungu ni Mwenye kuzijua siri zote, Mwenye kujua kila kitu.
Wives of the Prophet! You are unlike any other women: if you truly fear God, do not speak too soft, lest any who is sick at heart should be moved with desire; but speak in an appropriate manner. And stay quietly in your homes, and do not display your charms as they used to display them in the old days of pagan ignorance. Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger. God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully. Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware. (Verses 32-34)
Mwanzoni mwa Uislamu, jamii ya Waarabu ilikuwa ikiwaona wanawake kama chombo cha starehe na kutimiza matamanio ya kimwili. Katika hili, ilifanana na jamii nyingine nyingi za wakati ule.
At the dawn of Islam, Arabian society looked upon women as a means of enjoyment and physical fulfilment. In this, it was like most other societies at the time.
Kutoka upande wa kibinadamu tu, jamii ya Waarabu ilionekana kuwatazama wanawake kama viumbe duni.
From a purely human angle, Arabian society simply looked upon women as inferior.
Uislamu pia ulikuta katika jamii ya Waarabu machafuko mengi katika mahusiano ya kimapenzi. Aidha, mfumo wa familia ulikuwa si thabiti, kama ilivyoelezwa tayari katika sūrah hii. Zaidi ya hayo, tendo la ndoa lilitazamwa kwa mtazamo wa kimwili uliopuuza uzuri na usafi, na kuunga mkono mwenendo wa kinyama wa kimwili. Hili linadhihirika wazi katika mashairi ya kabla ya Uislamu, ambayo yalilenga mwili wa mwanamke na kuonyesha mawazo ya kimwili.
Islam also found in Arabian society much confusion in sexual relations. The family system, moreover, was unsound, as already explained in this sūrah. Moreover, sex was looked at in a carnal way that disregarded beauty and purity and endorsed a wild, physical approach. This is clear in pre-Islamic poetry which focused on the woman’s body, and expressed carnal thoughts.
Uislamu ulianza kubadilisha mtazamo wa kijamii kuhusu wanawake, ukisisitiza upande wa kibinadamu katika uhusiano kati ya jinsia mbili. Si uhusiano wa kimwili tu unaolenga kutosheleza msukumo wa kimwili. Bali ni kukutana kwa watu wawili, walioumbwa kutoka nafsi moja, wameunganishwa kwa kifungo kilichojengwa juu ya upendo na huruma, na kuwaletea wote wawili faraja na utulivu. Kukutana kwao kuna lengo linalohusiana na mapenzi ya Mungu, yaliyomleta mwanadamu duniani, yakaijaza dunia watu, na yakamkabidhi mwanadamu jukumu la kuitunza dunia.
Islam began to change the social attitude towards women, emphasizing the human aspect in relations between the two sexes. It is not merely a physical relation that seeks to satisfy a carnal urge. It is rather the meeting of two people, created from one soul, connected with a tie based on affection and mercy, and bringing both of them comfort and reassurance. Their meeting has a goal related o God’s will that brought man into being, gave the earth its population and assigned to man the charge of taking care of the earth.
Uislamu pia ulizingatia mahusiano ya kifamilia, ukiifanya familia kuwa kiini cha muundo wa kijamii. Msingi wa hilo ni nyumba yenye malezi mema, ambamo vizazi vijavyo huanza maisha na kupata mazingira yenye afya, yasiyo na athari hasi zinazochafua hisia na mawazo. Sheria za kifamilia zinaunda sehemu kubwa ya sheria za Kiislamu na zinachukua idadi kubwa ya aya za Qur’ani. Mbali na kutunga sheria, Uislamu unawaelekeza wafuasi wake mara kwa mara kwenye haja ya kuimarisha msingi huu wa kijamii, hasa kwa kuhakikisha usafi wake wa kiroho, kuweka uhusiano kati ya jinsia mbili safi, wenye heshima na usio na uchafu, hata katika kutimiza matamanio ya kimwili. Kwa hakika, mpangilio wa jamii na mambo ya kifamilia unachukua sehemu kubwa ya sura hii. Sehemu tunayoijadili sasa inajumuisha hotuba kwa wake wa Mtume ﷺ, ikiwapa maelekezo kuhusu mahusiano yao na watu wengine, hadhi yao wenyewe na mahusiano yao na Mungu. Hotuba hii pia inajumuisha agizo la upole lililoelezwa kwa mtindo mzuri: “Mungu anataka tu kuwaondolea uchafu wote, enyi watu wa nyumba [ya Mtume ﷺ], na kuwatakasa kikamilifu.” (Aya ya 33)
Islam also paid attention to family ties, making the family the central unit of its social structure. The precursor for this was a caring home where future generations start life and find a healthy atmosphere free from negative influences that contaminate feelings and ideas. Family law constitutes a sizeable portion of Islamic legislation and takes up a considerable number of Qur’ānic verses. In addition to enacting legislation, Islam continually directs its followers to the need to strengthen this societal base, particularly ensuring its spiritual purity, keeping relations between the sexes clean, respectable and free from vulgarity, even in the gratification of sexual urges. In fact, the organization of society and family matters takes up a large part of the present sūrah. The passage we are currently discussing now includes an address to the Prophet’s wives giving them instructions concerning their relations with other people, their own status and their relations with God. This address also includes a gentle directive expressed in fine style: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)
Je, ni njia gani za kuondoa uchafu na kuhakikisha usafi wa wale wanawake walioolewa na Nabii ﷺ, wanaoishi nyumbani mwake, na ambao walikuwa, kwa vyovyote vile, wanawake safi zaidi duniani kote? Haina haja kusema kwamba wanawake wengine wanahitaji njia kama hizo zaidi.
What are the means to remove what is loathsome and ensure the purity of those women married to the Prophet, living in his home and who were in any case the purest women in the whole world? Needless to say, other women are in greater need of such means.
Mwanzoni, sūrah hii inawakumbusha nafasi zao za juu na faida walizo nazo juu ya wanawake wengine wote, ikiweka wazi kwamba hili ni la kipekee kwao na haliwezi kushirikiwa na mwanamke yeyote mwingine katika historia. Kwa hiyo, ni wajibu wao kuhakikisha kwamba wanaweza kutimiza majukumu yanayoambatana na hadhi yao: "Enyi wake wa Nabii! Hamfanani na wanawake wengine yeyote, mkiwa mnamcha Mungu." (Aya ya 32) Wanaambiwa kwamba nafasi yao ya kipekee inategemea kuwa wanamcha Mungu. Si uhusiano wao tu na Nabii ﷺ ndio unaowapa hadhi hiyo. Kwa hiyo, wanapaswa kuwa tayari kwa kazi hiyo, wakifanya yale ambayo hayo yanahitaji.
Initially, the sūrah makes them aware of their high positions and the advantages they have over all other women, making it clear that this is unique to them and cannot be shared by any other women in history. Hence, it is their duty to ensure that they can meet the obligations attendant with their status: “Wives of the Prophet! You are unlike any other women, if you truly fear God.” (Verse 32) They are told that their unique position is dependent on their being God-fearing. It is not their mere relation to the Prophet that gives them their status. Hence, they have to be up to the task, doing what this entails.
Hii ndiyo kweli wazi inayounda msingi wa dini hii ya Uislamu. Inaelezwa kwa uwazi kabisa na Mtume ﷺ anapowaambia jamaa zake, akiwaambia kwamba ukaribu wao na yeye usiwafanye wasahau wajibu wao; yeye hawezi kuwanufaisha kwa chochote isipokuwa wajikomboe kwa matendo yao wenyewe:
This is the plain truth that forms the basis of this religion of Islam. It is stated in absolute clarity by the Prophet as he addresses his own family, telling them that their close relation to him should not make them oblivious of their duties; he cannot benefit them anything unless they redeem themselves through their own actions:
"Fatimah binti Muhammad ﷺ! Safiyyah binti Abd al-Muttalib! Enyi watu wa ukoo wa Abd al-Muttalib! Siwezi kukufaidieni chochote mbele ya Mungu. Mnaweza kuniomba chochote mnachotaka kutoka mali yangu mwenyewe." [Imepokewa na Muslim.] Toleo jingine linamnukuu Mtume ﷺ akipanua hotuba yake ili kujumuisha kwanza kabila lote la Quraysh, kisha akaipunguza hatua kwa hatua hadi kwa ukoo wake mdogo, na kuimaliza kwa kumwelekea binti yake mwenyewe: "Enyi watu wa Quraysh! Jiokoeni na Jahannam. Enyi watu wa Ka'b! Jiokoeni na Jahannam. Enyi ukoo wa Hashim! Jiokoeni na moto. Enyi ukoo wa Abd al-Muttalib! Jiokoeni na moto. Fatimah binti Muhammad ﷺ! Jiokoe na moto. Kwa Mungu! Siwezi kukufaidieni chochote mbele ya Mungu. Hata hivyo, mna uhusiano wa damu nami, nami nitaheshimu uhusiano huo na kuulea." [Imepokewa na Muslim na al-Tirmidhi.] Baada ya kueleza hadhi yao, ambayo wameipata kwa kumcha Mungu, sura inaeleza njia ambayo Mungu huondoa yale yanayochukiza kutoka kwa wanafamilia wa Mtume ﷺ: "Msiseme kwa upole kupita kiasi, asije akatamani yule aliye na ugonjwa moyoni." (Aya ya 32) Wanapozungumza na wageni, hawapaswi kutumia aina ya upole katika kauli zao ambao huchochea tamaa za wanaume na kuwafanya wale walio na ugonjwa moyoni wahisi msukumo wao.
“Fāţimah bint Muĥammad! Şafiyyah bint `Abd al-Muţţalib! All you of the `Abd al- Muţţalib clan! I can in no way benefit you against God. You can ask me whatever you wish of my own money.” [Related by Muslim.] Another version quotes the Prophet as broadening his address so as to include first the entire Quraysh tribe, and narrowing it gradually o his own small clan and finishing it by addressing his own daughter: “You the Quraysh people! Save yourselves from hell. You the Ka`b people! Save yourselves from hell. You the Hāshim clan! Save yourselves from the fire. You the `Abd al-Muţţalib clan! Save yourselves from the fire. Fāţimah bint Muĥammad! Save yourself from the fire. By God! I can benefit you nothing against God. However, you are my relations and I will honour this relation and foster it.” [Related by Muslim and al-Tirmidhī.] Having outlined their status which they earn through being God- fearing, the sūrah outlines the means by which God removes what is loathsome from the members of the Prophet’s household: “do not speak too soft, lest any who is sick at heart should be moved with desire.” (Verse 32) When they speak to strangers, they must not use the sort of softness in their speech which arouses men’s desires and make those who are sick at heart feel their urge.
Ni muhimu kuuliza: wanawake hawa ambao Mungu anatoa onyo hili ni akina nani? Ni wake wa Mtume ﷺ wenyewe, na mama wa waumini wote. Akili zetu haziwezi kufikiria kwamba mtu yeyote angejaribiwa kuwafikiria kwa tamaa ya kimwili.
It is pertinent to ask who are those women whom God issues this warning? They are the Prophet’s own wives and the mothers of all believers. Our minds cannot imagine that anyone would be tempted to think of them in terms of physical desire.
Basi onyo hili lilitolewa lini? Lilitolewa wakati wa uhai wa Nabii ﷺ mwenyewe na katika jamii bora kabisa ya wanadamu. Hata hivyo, Mwenyezi Mungu, aliyewaumba wanaume na wanawake, anajua kwamba mwanamke anapozungumza kwa upole mno, kwa sauti laini na ya kunyenyekea, hugusa tamaa ya mwanaume na kuamsha hamu yake. Pia anajua kwamba katika jamii zote kuna watu wenye magonjwa mioyoni, wanaomwangalia kila mwanamke kwa mtazamo wa kimwili, ingawa huyo mwanamke anaweza kuwa ameolewa na Nabii ﷺ na ana hadhi ya mama wa waumini wote. Mwenyezi Mungu anajua vizuri kabisa kwamba uovu huu unaweza kuondolewa tu pale visababishi vinavyoamsha tamaa vinapoondolewa.
When then is this warning issued? During the Prophet’s own lifetime and in the best of human societies. However, God who created men and women knows that when a woman speaks too softly, with yielding tones, she touches upon man’s desire and awakens his urge. He also knows that in all societies there are people who are sick at heart, and who think of every woman in carnal terms, even though she may be married to the Prophet and has the status of a mother of all believers. God is perfectly aware that loathsomeness can only be purged when the causes that awaken desire are removed.
Je, vipi kuhusu jamii yetu wenyewe, ambayo kwa makusudi huamsha tamaa na kuicheza?
How about our own society which deliberately awakens desire and plays on it?
Kila kitu kinachotuzunguka kinalenga kuchochea hamu ya kimwili kuchukua nafasi kamili, na kinahimiza uasherati. Katika jamii ya kisasa, wanawake wanahimizwa kutumia maneno, muonekano na mvuto ili kuwavutia wanaume na kuamsha tamaa zao. Je, usafi unaweza kupata nafasi gani katika mazingira haya yaliyochafuliwa, wakati mienendo, maneno na muonekano wa watu vinasaidia kuhimiza jambo hilo hilo chukizo ambalo Mungu anataka kuwaondolea watumishi wake aliowachagua?
Everything around us aims to bring sexual desire into full play, and encourages promiscuity. In modern society, women are encouraged to use speech, appearance, attractions, in order to move men to desire and let loose their urge. How can purity find a place in this polluted atmosphere when people’s movements, speech and appearance serve to encourage the very loathsome thing that God wants to remove from His chosen servants?
“Lakini semeni kwa namna inayostahili.” (Aya ya 32) Mwanzoni waliamriwa wasizungumze kwa sauti laini; sasa wameamriwa kufungia maneno yao kwenye yale yanayostahili.
“But speak in an appropriate manner.” (Verse 32) They were first ordered not o speak in a soft way; now they are ordered to confine their talk to what is appropriate.
Hakika, mada ya mazungumzo inaweza kuamsha mawazo fulani.
Indeed the subject matter of a conversation may encourage certain thoughts.
Kwa hiyo, haipaswi kuwepo katika mazungumzo baina ya wanaume na wanawake chochote kinachoweza kuleta yasiyofaa. Hili linahusu sauti ya kuzungumza, utani na mazungumzo ya kawaida. Tukumbuke kwamba ni Mwenyezi Mungu, Muumba, Anayejua viumbe Vyake na mambo yanayowagusa na kuwaathiri, ndiye aliyetoa maagizo haya kwa wake wa Nabii ﷺ ambao walikuwa tayari mfano bora wa usafi wa moyo. Waliamrishwa kuyafuata maagizo haya pamoja na watu wa jamii yao, ambayo ilikuwa jamii bora kabisa ya binadamu kuwahi kuwepo.
Therefore, there must not be in the conversation between men and women anything that leads to what is improper. This applies to the tone of voice, jokes and ordinary chatting. We should remember that it is God, the Creator who knows His creation and what affects and influences them, who gives these instructions to the Prophet’s wives who were already exemplary in their purity. They were required to observe these instructions with the people of their own society, which was the best human society ever.
“Na kaeni kimya majumbani mwenu.” (Aya 33) Neno la Kiarabu lililotumika hapa, qarna, linamaanisha kuwa na uzito unaoleta utulivu. Amri hii haimaanishi kukaa nyumbani milele ili kutotoka kabisa. Inaonyesha tu kwamba kuwa nyumbani ndiyo hali ya kawaida, na chochote kingine ni jambo la kipekee linalotimiza haja fulani. Nyumbani mwanamke hujikuta katika hali inayolingana na maumbile yake: yenye afya, isiyopotoshwa wala kuchafuliwa. Anatekeleza wajibu wake bila kulemewa na majukumu ambayo Mwenyezi Mungu hakumwandaa kuyatekeleza.
“And stay quietly in your homes.” (Verse 33) The Arabic word used here, qarna, connotes having weight that facilitates stability. This order does not mean staying permanently at home so as not to go out at all. It only indicates that to be at home is the normal situation, and whatever else is the exception that meets a need. In the home a woman finds herself as fits her nature: sound, undistorted and uncontaminated. She fulfils her role without being overburdened with duties God has not equipped her to fulfil.
Ili kuipa nyumba ya familia mazingira yanayofaa kwa malezi ya watoto wadogo, Mwenyezi Mungu aliweka kuwa ni wajibu wa lazima kwa mwanamume kumtunza mwanamke kifedha. Hivyo, mama anakuwa na nguvu, muda na uhuru wa kuwatunza watoto wake wadogo na kuipa familia yake hali ya upendo na utulivu. Mama anayelazimika kufanya kazi ili kujipatia riziki, akitoa muda na nguvu zake kazini, hawezi kuleta uchangamfu na mazingira ya furaha nyumbani kwa familia yake. Hawezi kuwapa watoto wake huduma na umakini unaostahili kwao. Nyumba za wanawake wanaokwenda kufanya kazi kila siku zinafanana na hoteli kwa mazingira yake. Zina kidogo sana cha mazingira mazuri ya nyumba halisi ya familia. Kwa kweli, nyumba inaweza kuanzishwa tu na mwanamke; uchangamfu wake wa kupendeza unaweza kuhakikishwa tu na mke, na upole na huruma yake inaweza kuzalishwa tu na mama. Mke na mama anayetumia muda wake na nguvu zake, za mwili na za kiroho, kazini hawezi kuleta chochote nyumbani kwake isipokuwa uchovu wake na kuchoka kwake.
In order to give the family home its proper atmosphere that is suited for the upbringing of young children, God made it a binding duty of the man o support the woman financially. Thus, the mother has the energy, time and freedom to look after her young ones and give the family its congenial and relaxed atmosphere. A mother who has to work in order to earn her living, giving her job her time and energy cannot bring freshness and a pleasant ambience into her family home. She cannot give her children what is due to them of care and attention. The homes of women who go out to work every day are akin o hotels in their atmosphere. They have but little of the pleasant atmosphere of a proper family home. In fact a home can only be established by a woman; its pleasant congeniality can only be ensured by a wife, and its tenderness and care can only be generated by a mother. A wife and mother who spends her time and energy, physical and spiritual, at work cannot bring anything into her home other than her tiredness and boredom.
Mwanamke anapotoka kwenda kazini, hilo ni janga kwa nyumba yake, ambalo linaweza kuruhusiwa kwa sababu ya dharura. Kwamba watu wakimbilie jambo hilo ilhali hawana haja nalo ni kurudi nyuma kunakoathiri nafsi na akili, wakati ambapo matatizo mengi ya kijamii yanakutikana.
When a woman goes out to work, that constitutes a disaster for her home, which may be allowed by necessity. That people should resort to it when they have no need for it is a setback affecting souls and minds at a time when many social ills are encountered. 3
Wakati mwanamke anatoka nje mara kwa mara, kwa sababu nyingine isipokuwa kazi, kama vile kutembelea sehemu za burudani, klabu na kadhalika, basi hilo ni kurudi nyuma kwa ubinadamu. Wakati wa maisha ya Mtume ﷺ, wanawake walikuwa wakienda msikitini, kwa sababu hakukuwa na amri yoyote ya kuwazuia kufanya hivyo. Hata hivyo, hicho kilikuwa kipindi ambacho viwango vya maadili vilikuwa vya juu na watu wengi walikuwa wakimcha Mungu. Zaidi ya hayo, mwanamke alitoka kwenda kusali, na hakuna mtu aliyeweza kumtambua. Hakufichua chochote cha uzuri wake. Hata hivyo, baada ya Mtume ﷺ kufariki, `Ā’ishah alipendelea wanawake wasiende msikitini. Hadithi sahihi iliyopokewa na al-Bukhārī na Muslim inamnukuu `Ā’ishah akisema: “Wanawake Waislamu walikuwa wakihudhuria swala ya Alfajiri pamoja na Mtume wa Mungu ﷺ, kisha wanarudi nyumbani wamejifunika nguo zao za nje, wasiotambulika gizani.” Ripoti nyingine inamnukuu akisema: “Lau Mtume wa Mungu ﷺ angeona yale ambayo wanawake wameyaanzisha katika tabia zao, angewazuia msikitini, kama vile wanawake wa Waisraeli walivyozuiwa.” [Imepokewa na al-Bukhārī na Muslim.] Wanawake wangeweza kuanzisha nini katika maisha yao wakati wa `Ā’ishah ambacho kingemfanya aamini kwamba Mtume wa Mungu ﷺ asingewaruhusu msikitini?
When a woman goes out frequently, for something other than work, such as visiting places of entertainment, clubs and the like, then this represents a setback for humanity. During the Prophet’s lifetime, women used to go to the mosque, as there was no directive to prohibit them from so doing. However, that was a time when moral standards were high and most people were God-fearing. Moreover, a woman went out for prayer, and no one could recognize her. She revealed nothing of her charms. Nevertheless, after the Prophet died `Ā’ishah preferred that they did not go to the mosque. An authentic ĥadīth related by al-Bukhārī and Muslim quotes `Ā’ishah as saying: “Muslim women used to attend Fajr, or the dawn prayer with God’s Messenger and then go back home wrapped in their outer garments, unrecognizable in the darkness.” Another report quotes her as saying: “Had God’s Messenger seen what women have introduced into their behaviour, he would have disallowed them in mosques, just as Israelite women were disallowed.” [Related by al-Bukhārī and Muslim.] What could women have introduced into their lives during `Ā’ishah’s lifetime to make her think that God’s Messenger would have not allowed them in the mosques?
Swali lako halikuambatana na maandishi yoyote ya kutafsiri. Tafadhali tuma sehemu ya maandishi ya Kiingereza unayotaka nitafsiri kwenda Kiswahili, nami nitatafsiri kwa uaminifu.
How does this compare with what we see in our own time?
"Na msionyeshe mapambo yenu kama walivyokuwa wakionyesha katika zama za zamani za ujinga wa kipagani." (Aya ya 33) Hili linahusu wakati mwanamke anapohitaji kutoka nje, na linafuata amri ya kubaki kimya nyumbani. Katika siku za kabla ya Uislamu huko Arabia, wanawake walikuwa wakionyesha mapambo yao, lakini ripoti zote kuhusu maonyesho hayo zinaonekana kuwa ndogo, au hata za heshima ikilinganishwa na jinsi wanawake wanavyoonyesha mapambo yao katika mazingira ya leo. Mujāhid anafafanua hili kama wanawake kutembea pamoja na wanaume na kati yao, huku Qatādah akisema kwamba walikuwa wakitembea kwa namna ya kujifanya wanavutia. Muqātil ibn Ĥayyān, kwa upande mwingine, anasema kwamba kuonyesha mapambo kulimaanisha mwanamke kutupa kitambaa chake cha kichwani juu ya kichwa bila kukifunga vizuri ili kufunika mkufu wake, hereni zake au shingo yake. Kwa kweli, yote haya yangeweza kuonekana. Ibn Kathīr alitaja kwamba mwanamke angeweza kutembea miongoni mwa wanaume huku akionyesha kifua chake. Pia angeweza kuonyesha shingo yake, mikunjo ya nywele zake na hereni zake. Kwa hiyo, Mwenyezi Mungu aliwaamuru waumini wanawake wajifunike.
“And do not display your charms as they used to display them in the old days of pagan ignorance.” (Verse 33) This applies when a woman needs to go out, and it follows the order o stay quietly at home. In pre-Islamic days in Arabia, women used to display their charms, but all reports about such displays appear trifling, or even decent when compared with how women reveal their charms in our present climate. Mujāhid defines it as women walking alongside men and among them, while Qatādah says that they used to walk in a coquettish way. Muqātil ibn Ĥayyān, on the other hand, says that a display of charms meant that a woman would throw her head cover over her head without tightening it to cover her necklace, earrings or neck. Indeed, all this could be seen. Ibn Kathīr mentioned that a woman could walk among men, revealing her chest. She might also reveal her neck, plaits and earrings. Hence, God ordered female believers to cover themselves.
Hizi zilikuwa ni maonyesho yaliyokuwepo katika Uarabuni ya ujinga, na ambayo Qur’ani ilishughulikia, ikiisafisha jamii ya Waislamu na athari zake na kuondoa vipengele vilivyoweza kuongoza kwenye tabia chafu. Kwa kufanya hivyo, Qur’ani iliinua fikra, tabia na hisia, na ikaziboresha hisia za jamii ya Waislamu.
Such were the displays in ignorant Arabia and with which the Qur’ān dealt, purging the Muslim community from their effects and removing the elements that could lead to immoral behaviour. In so doing, the Qur’ān elevated thoughts, manners and feelings and it refined the senses of the Muslim community.
Tunasema, 'hisia', kwa sababu aina ya ladha inayovutiwa na mwili wa binadamu uliofunuliwa ni ya kidunia, isiyo na staha, na haina ustaarabu. Hakika ni duni zaidi ya ile inayovutiwa na uzuri wa mwonekano wenye staha na kile unachoashiria cha uzuri wa nafsi, hisia na maadili. Hiki ndicho kipimo cha kweli cha viwango vya ustaarabu wa binadamu. Staha ina uzuri wake wa kipekee uliosafishwa, ambao hauwezi kuthaminiwa na watu wenye ladha mbaya wanaovutiwa tu na mwili uliofunuliwa.
We say, ‘senses’ because the type of taste which admires the naked human body is vulgar, uncouth and lacks refinement. It is certainly less civilized than one which admires the beauty of modest appearance and what it indicates of beauty of soul, feeling and morality. This is a true measure of civilized human standards. Modesty has its own refined beauty which cannot be appreciated by people with coarse taste who only admire the naked flesh.
Maandiko ya Qur'ani yanataja maonyesho ya aina hii ya uzuri wa wanawake kama sehemu ya "zama za ujinga wa kipagani", kwa kutumia neno la Kiarabu *jāhiliyyah*, ambalo katika matumizi ya Kiislamu linarejelea zama za kabla ya Uislamu. Hivyo, linamaanisha kwamba kuonyesha uzuri wa mwili ni sehemu ya zama za ujinga zilizopita. Watu ambao wameacha ujinga huo na kufikia kiwango cha juu zaidi cha maadili na dhana watapuuza uchafu wa aina hiyo.
The Qur’ānic text speaks of such displays of women’s charms as belonging o ‘the old days of pagan ignorance,’ using the Arabic term jāhiliyyah which, in Islamic usage, refers to pre-Islamic days. Thus, it implies that displaying physical charms belongs to the old days of ignorance. People who have left such ignorance behind and attained a higher standard of ideals and concepts will ignore such vulgarity.
Tunahitaji kueleza hapa kwamba neno jāhiliyyah linaeleza hali za kijamii na falsafa ya maisha, si kipindi fulani cha wakati. Kwa hiyo, jāhiliyyah inaweza kuwepo wakati wowote na katika jamii yoyote. Hivyo tunaweza kusema kwamba leo tunaishi katika kipindi cha jāhiliyyah ya upofu, ambayo inaakisi ladha chafu na dhana zisizoendelezwa, zinazoishusha ubinadamu hadi kiwango cha kudhalilisha na cha chini cha ustaarabu. Jamii inapokubali viwango kama hivyo, haiwezi kufurahia usafi wala baraka. Ni jamii tu inayokubali njia za utakaso ambazo Mtume ﷺ na wanafamilia wa nyumba yake walikuwa wa kwanza kuzitekeleza ndiyo itakayopata usafi na baraka kama hizo. Qur’ani inawaelekeza wake wa Mtume ﷺ kwenye njia hizi, kisha inageuza macho yao kuelekea yaliyo tukufu, ikiwapa nuru na kuwasaidia kupanda hadi viwango vya juu ambavyo uhusiano wao na Mwenyezi Mungu unavidai: {Simamisheni Swala, na toeni Zaka, na mtiini Mwenyezi Mungu na Mtume Wake.} (Aya ya 33)
We need to explain here that the term jāhiliyyah describes social conditions and a philosophy of life, not a particular period of time. Therefore, jāhiliyyah could exist at any time and in any society. Hence we can say that we live today in a period of blind jāhiliyyah, which reflects vulgar tastes and unrefined concepts, pulling humanity to a humiliating and lowly level of civilization. When society accepts such standards, it cannot enjoy purity or blessings. Only a society that adopts the means of purification which the Prophet and the members of his household were the first to practise will attain such purity and blessings. The Qur’ān directs the Prophet’s wives to these means, and then turns their eyes towards the sublime, giving them light and helping them to rise to the high standards their bond with God requires: “Attend regularly to your prayers, and pay the obligatory charity, i.e. zakāt, and pay heed to God and His Messenger.” (Verse 33)
Ibada haitenganishwi na tabia za kijamii na kimaadili. Kwa kweli, ibada ndiyo njia ya kufikia viwango hivyo vya juu. Uhusiano na Mungu hauepukiki, kwa sababu unatoa nguvu, usafi wa moyo na kinga dhidi ya shinikizo za kijamii. Kwa uhusiano kama huo, muumini anahisi kwamba anafuata mwongozo bora kuliko jamii yake, na kwamba anaweza kuwaongoza wengine kwenye nuru anayoiona, badala ya kufuata uongozi wao kuelekea gizani wanamoishi. Kwa hakika, wanadamu huzama katika ujinga wa jāhiliyyah pale wanapopotoka kutoka kwenye njia ya Mungu.
Worship is not divorced from social and moral behaviour. It is indeed the means by which to attain those high standards. The tie with God is indispensable, because it gives strength, purity of heart and immunity to social pressures. With such a tie, a believer feels that he follows better guidance than his community, and that he can lead others to the light he sees, rather than following their lead to the darkness they live in. In fact, mankind sinks into the ignorance of jāhiliyyah whenever they deviate from God’s path.
Uislamu ni kundi kamili lililounganishwa, linalojumuisha ibada, adabu, maadili, mifumo na sheria, vyote vikiwekwa ndani ya mfumo wa imani. Kila kipengele kina nafasi yake katika kuweka imani hii katika vitendo. Vinafanya kazi pamoja kwa upatano kamili. Ni umoja na upatano huu uliounganishwa ndio unaotoa muundo wa jumla wa Uislamu katika utekelezaji. Kwa hiyo, amri ya kushika Sala, kutoa Zakāt na kumtii Mungu na Mtume Wake inakuja kama mwisho wa maelekezo ya kimaadili na kitabia aliyopewa wanafamilia wa Mtume ﷺ. Kwa kweli, hakuna kati ya maelekezo hayo yanayoweza kufanya kazi kikamilifu katika vitendo bila ibada na utiifu. Kwa kweli, yote haya yana lengo maalum: "Mwenyezi Mungu anataka tu kukuondolea uchafu, enyi watu wa nyumba [ya Mtume], na kukutakasa kikamilifu." (Aya ya 33)
Islam is a fully integrated whole that includes rituals, manners, morality, systems and laws, placing them all within the framework of faith. Each aspect has its role in putting this faith into practice. They work in full harmony. It is such integrated unity and harmony that provides the overall structure of Islam in practice. Hence, the order to attend to prayer, pay zakāt and obey God and His Messenger comes as the last of the moral and behavioural directives given to members of the Prophet’s household. In fact, none of those directives can work fully in practice without worship and obedience. In fact, all this serves a definite purpose: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33)
Maneno haya yanatoa hisia za upole na huruma. Hapa wanaelezwa kama "watu wa nyumbani", bila kubainisha ni nyumba gani. Katika tafsiri ya maandishi haya tuliyoongeza kwenye mabano neno "Mtume" kwa ufafanuzi. Kwa kuliacha, Qur'ani inalitaja kana kwamba ndilo bayti pekee duniani linalostahili kuitwa hivyo. Mara neno "nyumba", au bayt kwa Kiarabu, linapotumika, tayari limeshafafanuliwa. Matumizi kama hayo yanatumika pia kwa Al-Ka'bah, nyumba ya Mungu. Mara nyingi huitwa al-bayt, au 'Nyumba'. Kwa hiyo, kutajwa kwa watu wa nyumbani mwa Mtume ﷺ kunaongeza kipengele cha heshima ya pekee.
The way this statement is phrased imparts gentle and tender feelings. They are described here as ‘members of the household’, without defining which household. In the text’s translation we added in brackets the word ‘Prophet’ for explanation. By omitting it, the Qur’ān refers to it as if it is the only household in the world that deserves to be called as such. Once the word ‘household’, or bayt in Arabic, is used, then it has been defined. A similar usage applies to the Ka`bah, God’s house. It is often called al-bayt, or ‘The House’. Hence this reference o the Prophet’s household adds an element of special honour.
Sura hiyo inasema: “Mwenyezi Mungu anataka tu kuwaondolea uchafu, enyi watu wa nyumba [ya Nabii ﷺ], na kuwatakasa kikamilifu.” (Aya ya 33)
Tunaona namna ya upole na huruma iliyotumika hapa. Inawaambia kwamba Mungu, katika utukufu Wake wote, ndiye anayehakikisha kuwatakasa na kuwaondolea uchafu wote. Hii ni huduma ya moja kwa moja kutoka kwa Mungu kwa watu wa nyumba hii. Tunathamini zaidi huduma hii tunapokumbuka kwamba inatoka kwa Mungu Mtukufu mwenyewe, ambaye aliuambia ulimwengu “Kuwa”, nao ukawa, ambaye ana mamlaka juu ya kila kitu, Bwana wa utukufu na heshima yote. Zaidi ya hayo, Yeye ameyasema haya katika kitabu chake kinachosomwa juu mbinguni na kusomwa kila mahali duniani, wakati wowote, na mamilioni ya watu kwa ibada zao. Zaidi ya hayo, maelekezo haya yametolewa kama njia ya utakaso na kuondoa yaliyo machafu. Hayo ni malengo yanayofikiwa kwa njia ambazo watu huzitumia katika maisha yao ya kila siku. Hii ndiyo mbinu ambayo Uislamu unaipendelea, ukichanganya hisia za kumcha Mungu na vitendo na mwenendo. Pamoja, hivyo vinadhihirisha maisha ya Kiislamu na kufikia malengo yake katika jamii ya binadamu.
The sūrah says: “God only wants to remove all that is loathsome from you, you members of the [Prophet’s] household, and to purify you fully.” (Verse 33) We note the very kindly and gentle approach adopted here. It tells them that God in all His majesty is the One to ensure their purification and the removal of all that is loathsome from them. This is direct care from God shown to the members of this household. We appreciate this care more fully when we remember that it is said by none other than God Almighty, who said to the universe, ‘Be’, and it came into existence, and who is in control of everything, the Lord of all majesty and glory. Furthermore, He says this in His book which is recited on high and recited in every place on earth, at all times, by millions in their devotion. Furthermore, these directives are given as a means of purification and removing what is loathsome. These are goals achieved by means which people adopt in their practical lives. This is the method Islam prefers, combining feelings of consciousness of God with action and behaviour. Together they reflect Islamic life and achieve its goals in human society.
Hitimisho la maagizo haya kwa wake wa Mtume ni kama lilivyoanza, yaani kwa kuwakumbusha nafasi yao ya juu na haki zao maalum juu ya wanawake wengine. Wanastahiki hayo kwa sababu ya uhusiano wao na Mjumbe wa Mwenyezi Mungu, na kwa neema ambayo Mungu amewapa alipofanya nyumba zao kuwa mahali ambapo wahyi unateremshwa kutoka juu, ukileta nuru, uongofu na hekima: “Kumbukeni yanayosomwa majumbani mwenu katika Aya za Mwenyezi Mungu na hekima; hakika Mwenyezi Mungu ni Mwenye kujua siri, Mwenye habari.” (Aya ya 34)
Hiyo ni hakika ni neema kubwa, na thamani yake inaonekana vizuri pale inapotajwa. Tukumbuke kwamba ukumbusho huu unatolewa mwishoni mwa hotuba iliyoanza kwa kuwapa wake wa Mtume uchaguzi kati ya anasa za maisha haya ya dunia kwa upande mmoja, na Mungu, Mjumbe wake na maisha ya Akhera kwa upande wa pili. Hili linatusaidia kutambua neema kubwa aliyowapa Mungu, na kutambua udogo wa maisha haya ya sasa pamoja na mvuto wake wote na anasa zake.
These directives to the Prophet’s wives are concluded, as they started, with a reminder of their high position and special privileges over other women. This they earn by their relation to God’s Messenger and the grace with which God has favoured them when He made their homes the place where revelation is bestowed from on high, providing light, guidance and wisdom: “Bear in mind all that is recited in your homes of God’s revelations and wisdom; for God is unfathomable in His wisdom, all aware.” (Verse 34) That is certainly a great privilege which is fully appreciated once it is mentioned. We should remember that this reminder is given at the conclusion of the address that started with offering the Prophet’s wives a choice between the luxuries of this life on the one hand and God, His Messenger and the life to come on the other. This helps us o appreciate the great favour God has granted them and to recognize the triviality of the present life with all its attractions and luxuries.