Sehemu hii inalenga kupanga utaratibu wa upande fulani wa shughuli za kifedha katika jamii ya Kiislamu, ili shughuli hizo zifanyike kwa usafi na nia njema.

This passage aims at the organisation of a certain aspect of financial dealings in Islamic society, in order that such dealings be conducted with purity and good-will.

Inaendelea kubainisha haki za women kupata mali na kumiliki kwa msingi wa usawa na wanaume, kulingana na haki zao husika. Inaweka sheria kuhusu ahadi au mikataba ya utiifu, ambayo ilizingatiwa katika zama za kabla ya Uislamu na pia katika miaka ya mwanzo ya Uislamu. Lengo hapa ni kufuta mfumo huu na kufanya uhusiano wa damu kuwa wenye haki pekee ya urithi.

It goes on to establish the rights of earning and ownership to women on an equal footing with men, according to their respective dues. It legislates for pledges or contracts of allegiance, which were observed in pre-Islamic days as well as in the early years of Islam. The aim here is to liquidate this system and make blood relations the only claimants to inheritance.

Sehemu hii ni somo jingine linalolenga kuboresha tabia ya Kiislamu. Wakati huo huo, inaweka kanuni mpya za kisheria. Malengo haya mawili yanaenda pamoja, na yanakamilishana. Kile ambacho Mwenyezi Mungu anachokiweka kuwa sheria kwa jamii ya Kiislamu kinaboresha tabia ya Kiislamu na kupanga vipengele vyote vya vitendo vya maisha. Kanuni za kisheria zimeunganishwa na maelekezo yanayolea dhamiri na kujenga hisia ya kweli kwamba uzito wa sheria ya Kiislamu unazingatia kikamilifu maslahi ya jamii. Hili linahakikisha kwamba sheria hizo zinatekelezwa ipasavyo. Zaidi ya hayo, kanuni za kisheria na maelekezo ya kimaadili vyote viwili vinaimarisha ufahamu kwamba mfumo huu ni wenye usawaziko na kamili. Unatoa suluhisho kwa matatizo yanayokutanwa katika maisha ya kila siku, huku ukiimarisha pia nafasi ya dhamiri ya binadamu.

The passage is yet another lesson aiming at the refinement of Islamic character. At the same time it lays down new legal provisions. The two purposes go hand in hand, complementing each other. What God legislates for Islamic society refines the Islamic character and organises all practical aspects of life. Legal provisions are intertwined with instructions which cultivate consciences and create a genuine feeling that the seriousness of Islamic law takes every care of the interests of the community. This ensures that they are properly implemented. Moreover, both the legal provisions and moral instructions enhance awareness that this system is well-balanced and complete. It provides solutions to problems encountered in practical life, while enhancing at the same time the role of human conscience.

Enyi mlioamini, msilaghaiane mali zenu kwa batili, isipokuwa ni biashara inayofanywa kwa ridhaa yenu wenyewe. Wala msijiue; hakika Mwenyezi Mungu ni Mwenye kuwarehemu.

Believers, do not devour each other’s wealth illegally, unless it be through trade which you conduct by mutual consent. Do not kill yourselves, for God is merciful to you.

(Aya 29)

(Verse 29)

Passage hii kinaanza kwa katazo la kula mali ya watu wengine kwa njia isiyo halali, na kueleza kwamba ni kwa njia ya biashara tu ndipo watu wanaweza kupata mali kutoka kwa wenzao. Faida zisizo halali zinaelezwa kuwa ni kujiua na hasara kubwa kabisa. Hili limeambatanishwa na onyo dhidi ya kujiletea adhabu katika Akhera, pamoja na faraja kwa njia ya ahadi ya msamaha na msaada wa hakika. Kifungu pia kinasisitiza kwamba watu hawapaswi kutamani vile vilivyo kwa wengine. Badala yake, wamuombe Mwenyezi Mungu awape wanachotamani, kwani Yeye ndiye anayetoa kwa wingi. Maelekezo haya yanakuja pamoja na kuthibitishwa kwa haki ya kuchuma na kumiliki kwa mwanamume na mwanamke. Katika hatua hii, Qur'ani inasisitiza kwamba Mwenyezi Mungu anajua kila kitu. Maagizo yanayotolewa kuhusu mikataba ya kiapo cha utiifu, yakisisitiza wajibu wa kutekeleza mikataba na ahadi hizo, yanafuatiwa na kauli kwamba Mwenyezi Mungu anashuhudia kila kitu. Kauli zote mbili za ujuzi wa Mwenyezi Mungu zinaacha athari kubwa sana ndani yetu. Zinatoka kwa Mungu, ambaye anajua vizuri hali ya kuumbwa kwa binadamu na kile kinachoathiri mwenendo wake.

This passage begins with a prohibition against illegally devouring other people’s money, explaining that it is only through trade that people may gain money from one another. Illegal gains are described as killing oneself and as utter loss. This is coupled with a warning against incurring punishment in the hereafter as well as a comforting touch in the form of a promise of forgiveness and assured help. The passage also emphasises that people must not covet what others may have. They should instead ask God to give them what they wish, for He is the One who gives in abundance. These directives come side by side with the establishment of the rights of earning and ownership to both man and woman. At this point, the Qur’ān stresses that God is aware of all things. Instructions given with regard to contracts of allegiance stressing the duty to fulfil these contracts and pledges are followed with a statement that God witnesses everything. Both statements of God’s knowledge leave very strong impressions on us. They come, after all, from God, who is well aware of man’s constitution and what influences his attitude.

Sehemu hii inaanza kwa kuwahutubia waumini, ikiwakataza aina zote za faida na kipato haramu. Hii inaonyesha kwamba yanayofuata yanalenga kuondoa kabisa mabaki ya maisha ya zamani ya ujinga katika jamii ya Kiislamu. Mwenyezi Mungu anapowaita Waislamu kwa jina la waumini, mwito huo unatumika kama ukumbusho wa kile ambacho imani inahitaji.

Yeyote atakayefanya hivyo kwa nia mbaya na kwa dhuluma ya makusudi, Tutamtia Motoni. Hilo ni rahisi mno kwa Mwenyezi Mungu. (Aya ya 30) Mkijiepusha na yale makubwa mliyokatazwa, Tutayafutia makosa yenu madogo, na Tutakuingizeni mahali pa heshima tukufu. (Aya ya 31)

Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God. (Verse 30) If you avoid the most serious of what you are forbidden, We will erase your bad deeds, and shall cause you to enter an abode of glory. (Verse 31)

Aya hii ya kwanza inawaonya wale wanaokula mali ya wenzao kwa dhuluma na kinyume cha sheria kwamba watapata adhabu ya Akhera baada ya kujiangamiza wenyewe katika maisha haya. Hili linawahusu wote, kwa kuwa uwajibikaji katika mambo kama haya ni wa pamoja. Jamii yoyote inayoruhusu dhuluma kama hiyo kuenea imeangamia katika maisha haya pia, na katika maisha ya baadaye: “Atakayefanya hivyo kwa nia mbaya na kwa makusudi ya kudhulumu, tutamwingiza Motoni. Hilo ni jepesi mno kwa Mwenyezi Mungu.” (Aya ya 30)

This first of these two verses warns those who unjustly and illegally devour each other’s money that they will suffer the punishment of the hereafter after having destroyed themselves in this life. This applies to them all, since responsibility in such matters is a collective one. Any community which allows such injustice to spread is doomed in this life as well as in the life to come: “Whoever does this with malicious intent and by way of willful wrongdoing, We shall make to suffer the Fire. That is very easy for God.” (Verse 30)

Wakati Uislamu unapowajulisha watu sheria zake, unamweka kila mtu kuwa mlinzi makini wa kuhakikisha zinatekelezwa. Pia unaifanya jamii yote kuwa macho kwa kila mmoja wao, kwa kuwa jamii yote inashiriki katika wajibu wa kutekeleza masharti haya ya kisheria, na uharibifu unaofuata endapo itashindwa kufanya hivyo. Uharibifu wa aina hiyo bila shaka utaikumba jamii yote. Adhabu ya Akhera kwa kuruhusu dhuluma kuenea itawahusu kila mtu katika jamii. Hilo bila shaka ni jepesi kwa Mungu, kwa kuwa hakuna kitu kinachomzuia. Sheria yake haishindwi kamwe pale masharti ya utekelezaji wake yanapokuwepo.

As Islam makes its legislation known to people, it appoints everyone a watchful guard to ensure its implementation. It also makes the whole community watchful over one another, since the whole community shares in the responsibility to implement these legal provisions and the destruction which attends upon its failure to do so. Such destruction is bound to engulf the whole community. The punishment in the hereafter for allowing injustice to spread will apply to everyone in the community. That is certainly easy for God since nothing stands in His way. His law never fails when the conditions for its operation exist.

Msitamani yale ambayo Mwenyezi Mungu amewapendelea nayo baadhi yenu juu ya wengine. Wanaume wana fungu la yale waliyoyachuma, na wanawake wana fungu la yale waliyoyachuma. Basi mwombeni Mwenyezi Mungu katika fadhila Zake. Hakika Mwenyezi Mungu ni Mjuzi wa kila kitu.

Do not covet the bounties God has bestowed more abundantly on some of you than on others. Men shall have a benefit of what they earn and women shall have a benefit of what they earn. Therefore, ask God to give you out of His bounty. God is a witness of everything. (Verse 32)

Aya hii, pamoja na aya inayofuata, zinaendeleza mjadala kuhusu mahusiano na miamala iliyopo kati ya wanaume na wanawake. Pia zinazungumzia maagano ya kuaminiana na uhusiano wake na mfumo wa urithi ambao sūrah hii imeujadili hapo awali.

This verse, together with the one that follows, continue the discussion of the ties and transactions which exist between men and women. They also speak of the covenants of loyalty and their relevance to the system of inheritance that this sūrah discusses earlier.

Kwanza, kuna katazo la jumla la kutamani zawadi ambazo Mwenyezi Mungu amewapa baadhi ya waumini. Hii ni kauli ya jumla inayohusu aina zote za neema na haki, ambazo zinaweza kujumuisha nyadhifa, vyeo, uwezo, vipaji, utajiri na anasa nyingine. Muumini anapaswa kumwomba Mwenyezi Mungu na kumsihi amjalie katika fadhila zake. Asipoteze muda kujihurumia wala kuingia katika mtazamo wa aina hiyo, ambao huzalisha chuki na tamaa, hisia za hasira, kunyimwa, au kudhulumiwa. Hisia kama hizo zinaweza kupelekea kumfikiria vibaya Mwenyezi Mungu na mgawanyo wake wa haki. Kuwa na hisia kama hizo ni janga kwa sababu huondoa utulivu na kujiamini na badala yake huleta wasiwasi na huzuni. Kuendekeza mawazo maovu kama hayo hupoteza nguvu za mtu. Kumgeukia Mwenyezi Mungu moja kwa moja na kumwomba neema zake ni kumgeukia chanzo cha neema zote; neema hizo haziwezi kuisha wala hazimkatai yeyote. Zaidi ya hayo, matumaini yote yamewekwa kwa Mwenyezi Mungu, na ni Kwake Yeye peke yake ambapo mtu anapaswa kugeukia anapoendelea na shughuli zake, akitafuta sehemu yake ya neema za Mwenyezi Mungu.

First, we have a general prohibition against coveting the gifts God has favoured some believers with. This is a general statement that applies to all sorts of favours and privileges, which may include functions, positions, abilities, talents, wealth and other luxuries. A believer should appeal to God and pray to Him to grant him of His grace. He should not waste time feeling sorry for himself nor with all that such an attitude generates of harbouring grudges and greed, of feeling angry, deprived, or unjustly treated. Such feelings may give rise to thinking ill of God and His fair distribution. To harbour such a feeling is disastrous because it substitutes worry and misery for content and self confidence. Entertaining such evil thoughts wastes one’s energy. To turn to God directly and to pray to Him for His grace is to turn to the source of all grace; it can never be exhausted and does not repel anyone. Moreover, it is in God that all hopes are placed and to Him alone that one should turn as one goes about, seeking one’s share of God’s grace.

Sasa tuangalie suala la jihadi na shahada, na sehemu ya wanawake katika hayo yote. Lilikuwa suala lililowahusu wanawake wacha Mungu katika kizazi cha kwanza chenye heshima cha Waislamu, kizazi kilichojulikana kwa kujitolea kwake kwa Akhera huku kikiyashughulikia mambo yake ya kila siku. Pia tutaangalia suala la urithi na sehemu alizopangiwa na Uislamu wanaume na wanawake. Suala hili halikuwashughulisha tu baadhi ya wanaume na wanawake wa zamani, bali linaendelea kuibuliwa hadi leo.

Let us now consider the question of jihād and martyrdom, and women’s share in all that. This was a question of concern to God- fearing women in the noble first generation of Muslims, which was distinguished by its dedication to the hereafter as it looked after its daily affairs. We will also consider the question of inheritance and the shares assigned by Islam to men and women. This question not only preoccupied some men and women in the past but continues to be raised even today.

Mungu hakumwekea wanawake wajibu wa kupigana. Wala hakuwakataza kupigana pale inapohitajika ushiriki wao pamoja na wanaume katika jihadi. Katika vita za Kiislamu, idadi ya wanawake mmoja mmoja walishiriki kikamilifu katika mapigano, hivyo hawakujiwekea kazi za kuwasaidia tu. Hata hivyo, idadi yao ilikuwa ndogo sana, wakishiriki pale tu walipohitajika. Hii haikuwa desturi ya kawaida kwa namna yoyote. Ilikuwa ni tukio la pekee, si kanuni, kwa sababu Mungu, katika hekima yake, hakuwafanya wanawake wawajibike kupigana.

God has not imposed the duty to fight on women. Nor has He forbidden them to fight when there is need for their participation in jihād alongside men. In Islamic wars a number of individual women took an active part in the fighting, thus not confining themselves to support duties alone. Their numbers, however, were very few, taking part only when needed. This was by no means the normal practice. It was the exception, not the rule, because God, in His wisdom, has not made fighting obligatory for women.

Wanawake hawakutakiwa kupigana vitani kwa sababu wao huwazaa wanaume wanaopigana. Kwa umbile lake la kimwili na kisaikolojia, mwanamke ameumbwa ili azae wanaume na kuwalea ili waweze kukabiliana na maisha na kushiriki katika jihadi inapohitajika. Katika uwanja huu mahsusi, uwezo wake na umuhimu wake ni mkubwa kuliko ule wa mwanaume. Kila seli moja katika mwili wake imetengenezwa kimwili na kisaikolojia kufaa kwa kusudi hili. Hili si suala la umbile la kimwili peke yake. Linahusu kila seli moja, tangu wakati wa kutungwa mimba na uamuzi uliofanywa na Muumba, Mwenye kusifiwa, ambaye huamua jinsia ya mimba hiyo. Mambo ya kimwili, ya kiviungo, na ya kisaikolojia yanachukua nafasi ya pili.

Women have not been required to fight in war because they give birth to men who do the fighting. By her physical and psychological constitution, a woman is made to give birth to men and to bring them up so that they can face life and participate in jihād when necessary. In this particular domain, her ability and usefulness is greater than that of man. Every single cell in her body is made physically and psychologically suitable for this purpose. This is not merely a question of physical constitution. It applies to every single cell, from the moment of conception and the decision made by the Creator, praised be He, which determines the sex of that pregnancy. Physical, organic, and psychological factors take secondary importance.

Sūrah hiyo kisha inadhibiti zile ahadi za kuaminiana zilizokuwepo kabla ya kuteremshwa kwa hukumu zilizomo katika mfumo wa urithi, ambazo zilizuia haki ya kurithi kwa jamaa wa karibu tu. Ahadi za kuaminiana zilikuwa zikitoa sehemu za urithi kwa watu wengine pia.

The sūrah then regulates those covenants of loyalty that existed before the provisions contained within the system of inheritance were revealed to limit the right of inheritance to close relatives only. Pledges of loyalty used to give shares of inheritance to others as well.

Kwa kila mmoja tumemfanyia warithi wa mali aliyoiacha wazazi wawili na jamaa. Na wale ambao mmefungamana nao kwa ahadi, wapeni fungu lao. Hakika Mwenyezi Mungu ni Shahidi juu ya kila kitu. (Aya ya 33)

To everyone have We appointed heirs to property left by parents and relatives. As for those with whom you have made covenants give them their share. God is indeed witness to all things. (Verse 33)

Baada ya kusema kwamba wanaume na wanawake wote wana haki ya kile wanachokipata, na baada ya kueleza kwa ufupi mafungu ya urithi ya wanaume na wanawake, sūrah sasa inataja kwamba Mwenyezi Mungu amewateulia kila mtu warithi miongoni mwa jamaa zake, watakaorithi kile kilichomfikia katika mali ya wazazi wake na jamaa zake. Kupitia mfumo wa urithi, basi, mali huzunguka kutoka kizazi kimoja hadi kingine. Warithi hupokea mafungu yao na kuyaongeza kwa kile wanachokipata kabla ya wao wenyewe kuondoka na kuviacha kwa jamaa zao wa karibu. Hivyo, utajiri haushikwi na kizazi kimoja, familia moja wala mtu mmoja. Unazunguka na kurithiwa mfululizo na kizazi kimoja baada ya kingine, huku mafungu tofauti yakitolewa kwa warithi tofauti, kulingana na hali ilivyo.

Having stated that both men and women have the benefit of what they earn, and having already outlined the shares of inheritance of both males and females, the sūrah now mentions that God has appointed to everyone heirs from among his kinsfolk who will inherit what has come into his possession of the property of his parents and relatives. Through the inheritance system, then, money circulates from one generation to another. Heirs inherit their shares and add to them what they earn before they themselves leave that to their own close relatives. Thus, wealth is not monopolised by a single generation, family or individual. It is continuously circulated and inherited by one generation after another with different shares being given to different heirs, according to the situation.

Hii inafuatiwa na marejeo ya mikataba ambayo Uislamu uliikubali mwanzoni.

This is followed by a reference to covenants which Islam initially approved of.

Mada ya mwisho katika sehemu hii inahusu udhibiti wa familia na ugawaji wa majukumu na wajibu ndani yake. Surah pia inaeleza hatua za kuchukuliwa ili kulinda taasisi hii ya kijamii dhidi ya athari za magomvi na mizozo, ili kuondoa, kadiri inavyowezekana, athari zozote hasi zinazoweza kuiharibu.

The last topic in this passage concerns the regulation of the family and the allocation of duties and responsibilities within it. The sūrah also outlines the measures to be taken in order to protect this social institution against the effects of quarrels and disputes so as to eliminate, as far as possible, any negative effects that could destroy it.

Wanaume watawajibika kikamilifu kuwatunza wanawake kwa neema ambazo Mungu amewapa baadhi yao kwa wingi zaidi kuliko wengine, na kwa kile wanachoweza kutumia kutoka mali yao wenyewe. Wanawake wema ni wacha Mungu, wanaolinda faragha ambayo Mungu ameamuru ilindwe.

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

Kabla hatujatoa maoni juu ya aya hizi na kueleza malengo yake ya kisaikolojia na kijamii, ni lazima tuzungumzie kwa ufupi mtazamo wa Kiislamu kuhusu taasisi ya familia, na mbinu yake ya kuijenga, kuilinda na kuiendeleza. Hata hivyo, hatuwezi kulizungumzia kwa undani kamili, kwa sababu kufanya hivyo kungehitaji kitabu kizima.

Before we comment on these verses and outline their psychological and social objectives we need to speak briefly about the Islamic view of the institution of the family and its method of building, protecting and promoting it. However, we cannot speak about this in full detail because to do so would require a whole volume.

Mungu, aliyemuumba mwanadamu, ndiye aliyefanya uwili uwe sehemu ya maumbile ya mwanadamu, kama ambavyo kwa hakika umejengeka ndani ya viumbe vyote: "Na katika kila kitu tumekiumba kwa jozi, ili mkumbuke [kwamba Mungu peke yake ndiye Mmoja]." (51: 49) Kisha alipenda kufanya jozi ya binadamu kuwa nusu mbili za nafsi moja: "Enyi watu, mcheni Mola wenu Mlezi, aliyekuumbeni kutokana na nafsi moja, na kutokana nayo akamuumba mwenzi wake." (Aya ya 1) Sehemu ya lengo lake katika kukutana kwa nusu mbili za nafsi moja ni kwamba liongoze kwenye maisha ya amani na liwe faraja kwa mwili na roho. Pia ni njia ya kulinda usafi na usafi wa tabia, na hutoa njia salama na safi ya uzazi wa binadamu, pamoja na kuendelea na kukuza uhai wa binadamu, chini ya uangalizi wa wazazi.

God, who has created mankind, is the One who has made duality part of man’s nature, as it is indeed ingrained in all creation: “And of everything We have created pairs, so that you may bear in mind [that God alone is One].” (51: 49) He then willed to make the human pair two halves of the same soul: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate.” (Verse 1) Part of His purpose behind the meeting between the two halves of the same soul is that it should lead to peaceful existence and be a comfort to body and soul. It is also a means to protect purity and chastity and provides a secure, clean way for human reproduction and the continuity and promotion of human life, under the watchful care of parents.

Wanaume ndio wenye jukumu kamili la kuwatunza wanawake, kwa neema ambazo Mungu amewapa baadhi yao kwa wingi zaidi kuliko wengine, na kwa kile wanachotumia katika mali yao wenyewe. (Aya ya 34)

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. (Verse 34)

Tumeshasema kwamba familia ndiyo taasisi ya kwanza katika maisha ya mwanadamu, kwa maana kwamba athari yake huhisiwa katika kila hatua ya maisha ya binadamu. Zaidi ya hayo, inapata umuhimu wake kutokana na ukweli kwamba ndani ya familia ndimo mwanadamu, aliye mtukufu zaidi wa viumbe vyote kwa mujibu wa dhana ya maisha ya Kiislamu, analelewa. Uendeshaji na usimamizi wa taasisi nyingi zilizo duni zaidi, kama zile zinazoshughulika na masuala ya kifedha, viwanda na biashara, kwa kawaida hukabidhiwa wale ambao wana sifa zaidi kwa kazi hiyo kwa elimu yao, mafunzo yao na uwezo wao wa asili. Ni jambo la kimantiki kwamba kanuni hiyo hiyo itumike kwa familia, taasisi inayosimamia malezi ya kiumbe mtukufu zaidi katika ulimwengu, yaani mwanadamu.

We have already said that the family is the first institution in human life in the sense that its influence is felt at every stage of human life. Moreover, it derives its importance from the fact that it is within the family that man, the most noble of all creatures according to the Islamic concept of life, is brought up. The running and administration of much inferior institutions, such as those engaged in financial, industrial and commercial affairs is normally assigned to those who are most qualified for the job by their education, training and natural abilities. It is only logical that the same rule be applied to the family, the institution that looks after the upbringing of the noblest creature in the universe, namely, man.

Kanuni ya Kimungu ya maisha inazingatia asili ya binadamu, pamoja na uwezo wa kiasili alioupewa mwanaume na mwanamke ili kuwawezesha kutekeleza majukumu waliyopangiwa kila mmoja wao. Inadumisha haki katika ugawaji wa majukumu, ikimpa kila mmoja wao aina ya majukumu yanayolingana na uwezo wake tu.

The Divine code of living takes human nature into consideration, as well as the natural abilities given to both man and woman to enable them to discharge the duties assigned to each of them. It maintains justice in the distribution of duties, giving to each of them only the type of duties to which they are suited.

Bila shaka, mwanamume na mwanamke wote ni viumbe wa Mungu, ambaye hapendi kumdhulumu yeyote aliyemuumba. Hakika, humpa kila kiumbe wake uwezo na vipaji vinavyolingana na majukumu aliyopewa.

Needless to say, both man and woman are the creation of God, who does not wish to do injustice to anyone He has created. Indeed, He gives each of His creatures the abilities and talents that befit the duties assigned to them.

Wanaume watawajibika kikamilifu kuwatunza wanawake kwa neema ambazo Mungu amewapa baadhi yao kwa wingi zaidi kuliko wengine, na kwa kile wanachoweza kutumia kutoka mali yao wenyewe. Wanawake wema ni wacha Mungu, wanaolinda faragha ambayo Mungu ameamuru ilindwe.

Men shall take full care of women with the bounties with which God has favoured some of them more abundantly than others, and with what they may spend of their own wealth. The righteous women are devout, guarding the intimacy which God has ordained to be guarded. (Verse 34)

Aya inaendelea kueleza sifa za wanawake wema, tabia zao na wajibu wao ndani ya familia. "Basi wanawake wema ni wenye kutii, wanaohifadhi yale ambayo Mwenyezi Mungu ameamuru kuhifadhiwa" (Aya ya 34). Kwa hiyo, ni katika asili ya mwanamke mwema na mwenye imani, pamoja na sifa zake za msingi, kuwa mwenye kujitolea na mtiifu. Kujitolea kunamaanisha utii wa hiari, unaotokana na upendo, si aina ya utii unaolazimishwa kinyume na mapenzi ya mtu. Kwa hiyo, Qur'ani inatumia neno "mwenye kutii" au qānitāt ili kusisitiza maana yake ya kisaikolojia ya kupendeza, ambayo inaendana kikamilifu na aina ya uhusiano wa upendo na huruma uliopo kati ya mwanamume na mwanamke, nafsi mbili za nafsi moja ambayo wanadamu wote wametokana nayo. Uislamu unasisitiza kwamba uhusiano huu ni wa msingi katika nyumba ya familia, mahali ambapo watoto wanalelewa.

The verse moves on to explain the qualities of righteous women, their behaviour and duties within the family. “The righteous women are devout, guarding the intimacy which God has ordained to be guarded” (Verse 34) It is, then, in the nature of the righteous, believing woman and part of her essential characteristics to be devoted and obedient. Devotion means willing obedience, motivated by love, not the sort of obedience enforced against one’s will. Hence, the Qur’ān uses the term “devout”, or qānitāt to stress its pleasant psychological connotations, which fit perfectly with the sort of affectionate and compassionate relationship which exists between man and woman, the two parts of the single soul from which all mankind descend. Islam stresses that this relationship is essential in the family home where young ones are reared.

Ni pia sehemu ya asili na sifa muhimu za mwanamke muumini aliyejitolea kulinda utakatifu wa uhusiano wake na mumewe. Hilo analidumisha mbele ya mumewe na pia anapokuwa mbali naye. Hafichui kile ambacho ni chake peke yake, kwa kuwa wao wawili ni nusu za nafsi moja inayowaunganisha, hata kwa kutazama kwa kupita tu, achilia mbali uhusiano kamili wa aibu. Kile kinachokatazwa kufichuliwa hakiamuliwi na mume wala na mwanamke. Kinaamuliwa na Mungu. Ni "faragha ambayo Mungu ameamuru ilindwe". Haihusu kumfurahisha mume au kuruhusu kufichuliwa kwa kile ambacho mume hajali, au kufichuliwa kwa kile ambacho jamii inataka kionyeshwe, iwapo mume au jamii itaacha kanuni ya Mungu ya maisha.

Kwa wanawake ambao mnaogopa uasi wao, wakumbusheni kwanza; kisha wahameni vitandani; kisha wapigeni. Kisha wakikutiini, msitafute njia ya kuwaudhi. Hakika Mwenyezi Mungu ni Mtukufu, Mkubwa.

As for those women from whom you have reason to fear rebellion, admonish them [first]; then leave them alone in bed; then beat them. Then, if they pay you heed, do not seek any pretext to harm them. God is indeed Most High, Great. (Verse 34)

Kabla ya kuzingatia hatua hizi na jinsi zinavyoendelea kutoka hatua moja hadi nyingine, tunapaswa kukumbuka yale ambayo tumeshayasema kuhusu heshima ambayo Mungu huwapa wanaume na wanawake, akiwapa wanawake haki zao ambazo wanastahili kwa sababu ya kuwa binadamu. Pia tunapaswa kukumbuka kwamba mwanamke Mwislamu anabaki na hadhi yake huru ya kiraia. Ukweli kwamba mwanaume amewekwa kuwa kiongozi wa familia hakumnyimi mwanamke haki yake ya kuchagua mwenzi wake na kusimamia mambo yake binafsi na ya kifedha. Hili, pamoja na umuhimu mkubwa ambao Uislamu unaupa familia, linatusaidia kuelewa wazi kwa nini hatua hizi za kinidhamu zimeruhusiwa na asili ya matumizi yake.

Before we consider these measures and how they progress from one stage to another, we need to remember what we have already said about the honour God gives to both men and women, giving women their rights for which they are qualified by being human. We should also remember that a Muslim woman retains her independent civil status. The fact that the man is placed in charge of the family does not deprive the woman of her right to choose her partner and to administer her personal and financial affairs. This, as also the great importance Islam attaches to the family, helps us to understand clearly why these disciplinary measures have been allowed and the nature of their application.

Hizi ni hatua za kuzuia mapema, zinazolenga kufikia upatanisho wa haraka pale uasi unapohofiwa. Hakuna nia ya kuzidisha hali au kuongeza chuki. Hakuna vita kati ya mwanamume na mwanamke. Hatua hizi hazikusudiwi kumpiga mwanamke kichwani anapoanza kuasi na kumrudisha tena gerezani mwake. Dhana kama hizo Uislamu haziruhusu kamwe.

They are indeed pre-emptive measures aimed at achieving an early reconciliation when rebellion is feared. There is no question of trying to aggravate the situation or increase hatred. There is no battle between the man and the woman. These measures are not aimed at knocking the woman on the head when she begins to rebel and confining her again to her prison cell. No such thoughts are ever condoned by Islam.

Huenda zimeingia katika mila za jamii fulani katika hatua fulani. Hata hivyo, hatua kama hizo ni ishara kwamba wanadamu, si jinsia moja tu, wameshuka hadi kiwango cha chini sana. Katika Uislamu, hali ni tofauti kabisa kwa umbo, maudhui na lengo.

Hatua zote zilizojadiliwa hapa zinatumika katika hali ambayo uasi bado haujatokea. Hatua hizi zimekusudiwa kushughulikia dalili zake za mwanzo. Uasi unapodhihirika waziwazi, hatua hizi hazina faida. Katika hatua hiyo kuna vita kati ya pande mbili zenye uadui, kila moja ikitoka kwenda kuvunja nyingine. Vivyo hivyo, hatua hizi hazipaswi kutumika ikiwa inahisiwa kwamba hazitakuwa na athari au hata zitaleta madhara zaidi. Katika hali zote kama hizo, Uislamu unapendekeza mchakato tofauti wa kuokoa taasisi hii kubwa, familia, isianguke: “Mkiogopa kuwa kuna mtafaruku kati ya (wanandoa), basi wekeni hakimu kutoka upande wa mume, na hakimu kutoka upande wa mke. Wakitaka kusuluhisha, Mwenyezi Mungu atawapatanisha. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye habari.” (Aya ya 35)

All the measures so discussed apply in a situation where rebellion has not yet taken place. These measures are meant to deal with its early signs. When rebellion is brought out into the open, these measures are useless. At that stage there is a war between two hostile parties, each of them going out to smash the other. Similarly, these measures should not be used if it is felt that they will be ineffective or even counterproductive. In all such situations, Islam recommends a different process of saving this great institution, the family, from collapse: “If you have reason to fear that a breach may occur between a (married) couple, appoint an arbiter from among his people and an arbiter from among her people. If they both want to set things aright, God will bring about their reconciliation. God is indeed All-Knowing, Aware of all things.” (Verse 35)

Mbinu ya Kiislamu, basi, haipendelei kuvunjika mapema pale dalili za uasi na uhasama zinapoanza kujitokeza. Wala haikubali kwamba taasisi hii iachwe iporomoke juu ya vichwa vya wanachama wake wengine ambao wanaweza kujikuta katika hali isiyo na udhibiti wao. Taasisi hii ni ya thamani kubwa katika Uislamu kwa sababu huipatia jamii wanachama wapya ambao inawahitaji kwa maendeleo na ustawi wake endelevu. Uislamu unapendekeza kwamba hatua hii ya mwisho itumike pale uvunjifu unapohofiwa, si baada ya kutokea. Msuluhishi mmoja kutoka kila moja ya familia mbili, ya mume na ya mke, hukutana katika mazingira ya kirafiki, mbali na mambo yaliyosababisha uhusiano kati ya mume na mke kuwa wa mvutano, na huru kutokana na mambo yote yanayofunika vipengele vyenye kujenga katika maisha ya familia. Wasuluhishi hawa lazima wawe makini kulinda heshima ya familia zote mbili. Wanajali ustawi wa watoto. Hakuna hata mmoja wao anayepaswa kuwaza kulazimisha upande mwingine kukubali. Wanapaswa kujitahidi kufikia lililo bora kwa mume, mke na watoto wao.

The Islamic method, then, does not favour an early split when signs of rebellion and hostility begin to appear. Nor does it approve that this institution be left to collapse over the heads of its other members who may be caught in a situation over which they have no control. This institution is very dear to Islam because it supplies the society with its new members whom it needs for its continued development and progress. Islam recommends that this last measure be resorted to when a breach is feared, not after it takes place. An arbiter from each of the two families of the husband and the wife meet in a friendly atmosphere, away from the influences which have caused the relationship between the husband and the wife to be strained and free from all the complications which overshadow the constructive elements in the life of the family. These arbiters must be keen to protect the reputation of both families. They care for the welfare of the children. Neither of them may entertain thoughts of forcing a submission by the other party. They must try to achieve what is best for the husband, the wife and their children.