Sura hii ilianza kwa kueleza mpangilio wa jamii ya Waislamu na kuondoa kabisa athari zote za imani za kipagani katika mfumo wake, kwa kuwapa mayatima dhamana na kulinda mali zao ndani ya familia zao na ndani ya jamii. Pia imeeleza mfumo wa urithi. Dhamana hizi zote zinafanya kazi ndani ya mfumo wa Kiislamu ulioainishwa na Mungu, Bwana wa watu wote. Yeye amewaumba wote kutoka nafsi moja, na ameanzisha jamii ya binadamu ikiwa na familia kama kitengo chake cha msingi, huku kujaliana kukiwa kanuni yake elekezi. Zaidi ya hayo, mambo yao yote lazima yadhibitiwe ndani ya mipaka iliyowekwa na Mungu, kwa msingi wa ujuzi wake kamili na hekima yake isiyo na kikomo. Wao hupokea malipo yao au kuteseka kwa adhabu yao kulingana na kama wanamtii au wanamwasi Yeye katika mambo haya yote.

The first passage of this sūrah dealt with the organisation of Muslim society and the eradication of all traces of pagan beliefs from its system by providing guarantees to orphans and protecting their wealth within their families and within the community. It has also dealt with the system of inheritance. All these guarantees work within the Islamic system outlined by God, the Lord of all people. He has created them all of a single soul, and He has established human society with the family as its basic unit, making mutual care its guiding principle. Moreover, all their affairs must be regulated within the bounds set by God on the basis of His perfect knowledge and infinite wisdom. They receive their reward or suffer their punishment according to whether they obey or disobey Him in all this.

Katika sehemu hii ya pili, sūrah inaendelea na lengo lake la kupanga jamii ya Waislamu, kwa lengo la kuitakasa na uchafu wote wa uasherati mkubwa. Inatoa utaratibu wa kuwatenga wale wanaofanya uchafu huo, wanaume na wanawake, huku ikifungua mlango kwa wale miongoni mwao wanaotaka kutubu, kujitakasa na kuishi maisha safi na ya usafi wa maadili. Pia inawakomboa wanawake kutokana na madhila na dhuluma walizokuwa wakiteseka chini ya mifumo ya kijahiliya, ili familia iweze kuweka msingi wake imara na wa kweli. Hiyo ndiyo njia pekee ya kujenga jamii juu ya misingi imara na ndani ya mazingira safi. Inahitimishwa kwa kutoa orodha ya wanawake ambao mwanamume amekatazwa kuoa kwa mujibu wa sheria ya Kiislamu. Hii ni sehemu ya kupanga maisha ya kifamilia.

In this second passage, the sūrah continues with its purpose of organising Muslim society, aiming at purifying it of all gross indecency. It provides for the isolation of those who commit such indecency, men and women, while at the same time opening the door for those of them who want to repent, purify themselves and lead a clean and chaste life. It also rescues women from what they used to suffer of humiliation and injustice under ignorant systems, so that the family could establish its firm and sound basis. That was the only way to build the society on firm foundations and within a clean atmosphere. It concludes with giving a list of the women whom a man is forbidden to marry under Islamic law. This constitutes a part of the organisation of family life.

Kwa wanawake wenu wanaofanya uzinifu, witeni mashahidi wanne miongoni mwenu dhidi yao. Wakitoa ushahidi, basi wafungieni majumbani hadi mauti yawachukue, au Mwenyezi Mungu awafungulie njia nyingine. (Aya ya 15) Na wawili miongoni mwenu wanaofanya jambo hilo, waadhibuni wote wawili. Wakitubu na kujirekebisha, basi waacheni. Hakika Mwenyezi Mungu ndiye Mwenye kupokea toba, Mwenye rehema. (Aya ya 16)

As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them. (Verse 15) And the two from among you who are guilty of the same, punish them both. If they repent and mend their ways, then leave them alone. God is the One who accepts repentance, the Merciful. (Verse 16)

Uislamu unabainisha hapa mbinu yake, ambayo lengo lake ni kusafisha na kutakasa jamii. Kwanza kabisa, unachagua kuwatenga wanawake wanaozini na jamii nyingine, mara hatia yao inapothibitishwa. Pia unachagua kuwaadhibu kimwili wanaume wenye tabia potovu za kingono, bila kubainisha aina ya adhabu wala asili yake. Baadaye, Uislamu ulichagua kuwapa wanaume na wanawake hao adhabu ile ile, ambayo ni kuchapwa viboko kama ilivyoelezwa katika Sūrah 24, Al-Nūr (Nuru), na kupigwa mawe hadi kufa kama ilivyoelezwa katika Sunnah. Lengo kuu la adhabu hizi zote mbili ni kulinda jamii na kulinda heshima na maadili yake.

Islam defines here its method, which aims at the cleansing and purification of society. In the first instance, it chooses to isolate those women who commit adultery from the rest of the community, once their guilt is proven. It also chooses to inflict physical punishment on those men who are sexually perverted, without specifying the type of punishment or its nature. At a later stage, Islam chose to mete out the same punishment to such men and women, which is flogging as explained in Sūrah 24, The Light, or Al-Nūr, and stoning to death as explained by the Sunnah. The ultimate aim of either punishment is to protect society and to guard its honour and morality.

Katika kila hali na kwa kila adhabu, sheria ya Kiislamu hutoa dhamana zinazofanya dhuluma iwe ngumu sana kutokea, na zinazofanya karibu isiwezekane kutoa adhabu kwa msingi wa dhana au kwa kumkosea mtu utambulisho. Jambo hili lilikuwa muhimu hasa kwa sababu adhabu iliyowekwa inaweza kuacha athari kubwa sana katika maisha ya watu: "Na wale wanawake wenu wanaofanya uchafu wa wazi, watolee ushahidi wanaume wanne miongoni mwenu. Wakitoa ushahidi, basi wawawekeni wanawake hao majumbani mpaka mauti yawachukue, au Mungu awaletee njia nyingine." (Aya ya 15)

In every situation and with every punishment, Islamic legislation provides guarantees which make it extremely difficult for injustice to take place and which make it almost impossible for punishment to be inflicted on the basis of suspicion or mistaken identity. This was especially important given that the punishment legislated could leave such a serious effect on people’s lives: “As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them.” (Verse 15)

Hukumu hizi zinaonyesha wazi sana kwamba Uislamu, tangu siku zake za mwanzo, ulilenga kuondoa uovu wa maadili katika jamii ya Waislamu. Haukusubiri hadi ulipoanzisha dola yake huko Madina ndipo ukatangaza sheria za kutekelezwa na mamlaka tawala.

These rulings show very clearly that Islam was intent, from its very early days, to eradicate immorality from Muslim society. It did not wait until it established its state in Madinah before it promulgated laws to be implemented by the ruling authority.

Badala yake, katazo la zinaa lilibainishwa katika Sūrah 17, Safari ya Usiku, au Al-Isrā’, iliyoteremshwa Makka: “Msikaribie zinaa; kwani ni uchafu na njia mbaya.” (17: 32) Tena, katika Sūrah 23, Waumini, au Al-Mu’minūn, waumini waliofanikiwa wanaelezwa kuwa ni watu “wanaolinda tupu zao, [wasiotafuta kutosheleza matamanio yao] isipokuwa kwa wake zao”. (23: 4-5) Maelezo hayo hayo yanarudiwa katika Sūrah 70, Ngazi Zipandazo, au Al-Ma`ārij.

Instead, the prohibition of adultery was stated in Sūrah 17, The Night Journey, or Al- Isrā’, which was revealed in Makkah: “Do not come near to adultery: for it is an abomination and an evil way.’’ (17: 32) Again, in Sūrah 23, The Believers, or Al- Mu’minūn, successful believers are described as people “who are mindful of their chastity, [not seeking to satisfy their desires] except with their wives”. (23: 4-5) The same description is repeated in Sūrah 70, The Ascending Stairways, or Al-Ma`ārij.

Sura hizi zote zilifunuliwa Makkah wakati Uislamu haukuwa na dola wala mamlaka. Kwa hiyo, hakuna adhabu maalum iliyotolewa kwa kosa hili, ingawa katazo lake lilianzishwa Makkah. Ni pale tu dola yenye nguvu ilipoanzishwa Madinah ndipo adhabu zilipobainishwa. Maagizo na mafundisho ya maneno pekee hayakutosha tena kukomesha uhalifu wa aina hii na kulinda jamii. Uislamu ni dini ya vitendo inayotambua kwamba nguvu ya dola inahitajika kwa utekelezaji wa sheria. Kwa mujibu wa Uislamu, dini ni mfumo wa kupanga maisha ya watu ya kila siku. Si hisia tupu wala thamani zisizo na msingi wa vitendo.

All these sūrahs were revealed in Makkah when Islam enjoyed neither a state nor authority. Hence, no specific punishments were given for this offence, although its prohibition was established in Makkah. Only when a state that exercised power was established in Madinah, were punishments defined. Verbal directives and instructions were no longer sufficient to put an end to such crimes and protect society. Islam is a practical religion that appreciates that the power of the state is needed for the implementation of laws. According to Islam, religion is the system by which to regulate people’s practical life. It is not mere feelings and abstract values.

Haishangazi kwetu kwamba Uislamu unachukulia uasherati kwa uzito mkubwa sana na unajitahidi kwa bidii kuuondoa kabisa. Sifa muhimu zaidi ya jamii za Kijahili (za ujinga) katika zama zote, kama tunavyoona leo duniani kote, ni kuruhusu mambo kiholela na kuondoa kabisa vizuizi vyote vya kimaadili na kisheria. Hivyo, uzinzi unakuwa sehemu ya uhuru wa kibinafsi ambao unapingwa tu na watu wenye msimamo mkali wasiovumilia. Watu wanaoishi katika jamii za kijinga wanaweza kukubali kuacha, kwa hiari au kwa lazima, uhuru wao wote wa kibinadamu, lakini si uhuru wao wa "kiwanyama". Pia watainuka kwa silaha dhidi ya yeyote anayepinga uasherati na kujaribu kudhibiti viwango vyao vya kimaadili.

It should not come as a surprise to us that Islam takes a very serious view of immorality and works hard for its total eradication. The most important feature of Jāhili (ignorant) societies throughout all ages, as we see today across the globe, is permissiveness and the shedding of all moral and legal inhibitions. Thus, promiscuity becomes an aspect of personal freedom that is only opposed by intolerant prudes. People living in ignorant societies may agree to forgo, willingly or unwillingly, all their human freedom but not their “animal” freedom. They will also rise up in arms against anyone who opposes promiscuity and tries to regulate their moral standards.

Katika jamii za kijahili, mifumo yote hushirikiana kuharibu mipaka ya kimaadili, kudhoofisha udhibiti wa asili ndani ya mtu, kutoa sura isiyo na hatia kwa uasherati, na kuruhusu uzinzi uliopitiliza kuendelea bila kizuizi wala udhibiti. Hili kwa lazima husababisha kudhoofika kwa udhibiti wa familia na jamii, kudharauliwa kwa hisia za asili zenye afya ambazo huchukizwa na uasherati, na kutukuzwa kwa utupu wa kimwili na wa kihisia pamoja na njia zake zote za kujieleza.

In ignorant societies, all systems collaborate to destroy moral barriers, weaken natural controls within man, give an innocent appearance to permissiveness and allow excessive promiscuity to run without checks or controls. This inevitably leads to the weakening of family and social controls, to the ridicule of natural, healthy feelings which are disgusted by permissiveness, and to the glorification of both physical and emotional nudity and all its methods of expression.

Uislamu unajaribu kutakasa hisia za binadamu na jamii kutoka kwa sifa hizi zote za ujinga wa uasherati. Inatosha kusoma ushairi wa Imru’l-Qais, mshairi maarufu wa Arabia ya kabla ya Uislamu, ili kuona mfanano wa karibu na ushairi wa Ugiriki ya kale na ule wa Dola ya Kirumi. Pia utaona mfanano wa karibu na sanaa na fasihi ya Jāhiliyyah (au hali ya ujinga) ya kisasa, ya Kiarabu na isiyo ya Kiarabu. Zaidi ya hayo, tukichunguza mila za kijamii, hadhi ya wanawake na uhuru uliopitiliza katika jamii zote za Jāhiliyyah, za kale na za kisasa, tunalazimika kuhitimisha kwamba zote zinaanzia dhana moja na kupitisha kauli mbiu zinazofanana.

Mwenyezi Mungu hakika hukubali toba ya wale tu wanaotenda uovu kwa ujinga, kisha wakatubu upesi baada ya hapo. Hao ndio Mwenyezi Mungu huwarehemu kwa rehema yake. Mwenyezi Mungu ni Mjuzi, Mwenye hekima. Toba haitakubaliwa kwa wale wanaoendelea na matendo yao maovu, hata kifo kinapomfikia mmoja wao akasema: "Sasa ninatubu"; wala kwa wale wanaokufa hali ya kuwa ni makafiri. Kwa hao tumewaandalia adhabu chungu.

God will indeed accept the repentance of only those who do evil out of ignorance, and then repent shortly afterwards. It is they to whom God turns in His mercy. God is All-Knowing, Wise. Repentance shall not be accepted from those who indulge in their evil deeds and, when death comes to any of them, he says: “I now repent”; nor from those who die as non-believers. For those We have prepared grievous suffering.

(Aya 17-18)

(Verses 17-18)

Ingawa Uislamu umeweka adhabu, haufungi mlango mbele ya wakosaji, pale wanapotaka kurudi katika jamii baada ya kutambua makosa yao.

While Islam prescribes punishment, it does not slam the door in the face of sinners, should they want to return to society after having realised their guilt.

Hakika, Uislamu unawahimiza na kuwafungulia njia ya kutubu na kujitakasa. Himizo hilo ni kubwa kiasi kwamba Mwenyezi Mungu hufanya kukubali toba, pale inapokuwa ya kweli na ya dhati, kuwa wajibu ambao Yeye mwenyewe, katika utukufu Wake, anajiwekea kwa hiari Yake. Katika hili, neema Yake ni kubwa kuliko chochote ambacho mtu angeweza kutarajia.

Indeed, Islam encourages them and opens the way for them to repent and purify themselves. The encouragement is so emphatic that God makes acceptance of repentance, once it is genuine and sincere, a duty which He in His glory imposes on Himself by His Own free will. In this, His grace is more than anyone can expect.

Tulizungumza kuhusu toba na kukubaliwa kwake huko nyuma, tulipotoa maoni yetu juu ya aya inayowaeleza waumini wa kweli kuwa ni wale ambao "wanapofanya uchafu wa kupindukia au kujidhulumu nafsi zao, wanamkumbuka Mwenyezi Mungu na kuomba msamaha kwa dhambi zao". (3: 135) Yote tuliyoyasema wakati huo yanahusika hapa pia.

We have spoken about repentance and its acceptance in the past, when we commented on the verse which describes the true believers as those who “when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins”. (3: 135) All that we have stated on that occasion is relevant here.

Mada inayofuata katika makala hii ni wanawake. Wanawake walitendewa vibaya sana katika Arabia kabla ya Uislamu, kama walivyotendewa vibaya katika jamii zote za jirani zilizokuwa katika ujinga.

The next theme in this passage is women. Women were treated very badly in pre- Islamic Arabia, as they were treated badly in all surrounding ignorant societies.

Hakuna eneo lolote katika eneo hilo ambapo haki za binadamu zilipewa wanawake. Kwa kweli, wanawake walipewa nafasi duni sana ikilinganishwa na wanaume, hadi wakafanana zaidi na vitu visivyo na uhai. Wakati huo huo, walitumiwa kwa burudani na starehe, wakitendewa kama vitu vya kukidhi tamaa za mwili. Zaidi ya hayo, wanawake walitumiwa kama mada ya sanaa na fasihi za ponografia. Uislamu ulikuja kuwatakasa wanawake na uchafu huo wote, ukiwarudishia nafasi yao ya asili ili waweze kutekeleza wajibu wao katika familia na jamii ya binadamu. Nafasi ambayo Uislamu unampa mwanamke ni ile inayolingana na kanuni ya jumla iliyotajwa mwanzoni mwa sura hii: “Enyi watu, mcheni Mola wenu Mlezi, aliyekuumbeni kutokana na nafsi moja, na kutokana nayo akamuumba mke wake, na kutokana na hao wawili akaeneza wanaume wengi na wanawake.” (Aya ya 1) Uislamu pia ulilenga kuinua viwango vya hisia katika mahusiano ya ndoa kutoka ngazi ya chini ya kimnyama hadi kiwango cha juu kabisa cha kibinadamu. Umeongeza ndani yake hisia za heshima ya pamoja, upendo na kujali, na umeviweka juu ya msingi imara zaidi ili viweze kustahimili mishtuko na milipuko ya hasira.

Nowhere in that area were human rights extended to women. Indeed, women were given a position much inferior to that of men so much so that they were more akin to inanimate objects. They were, at the same time, used for entertainment and pleasure, treated as sexual objects in order to satisfy carnal desires. Moreover, women were used as subject matter for pornographic arts and literature. Islam came to purify women of all that filth, giving them back their natural position in order to play their role in the family and in human society. The position Islam gives to women is that which accords with the general principle stated at the outset of this sūrah: “Mankind, fear your Lord, who has created you from a single soul, and from it created its mate, and from the two of them spread abroad so many men and women.” (Verse 1) Islam also sought to raise the standard of feelings in marital relationships from the low animal level to their highest human level. It adds to them overtones of mutual respect, affection and care, and places them on a much more solid foundation so that they can withstand shocks and outbursts of temper.

Waumini, si halali kwenu kuwarithi wanawake kwa kulazimishwa, wala kuwazuia kuolewa upya ili mpate kuchukua sehemu ya mali mliyowapa, isipokuwa wakifanya uchafu ulio wazi. Ishirini nao kwa wema. Hata mkiwachukia, huenda mkawa mnachukia jambo ambalo Mwenyezi Mungu amelijaalia kuwa na wema mwingi. (Aya ya 19)

Ikiwa mnataka kumwoa mke mmoja mahali pa mwingine, na mmempa yule wa kwanza mali nyingi, msichukue chochote katika hiyo. Je, mtachukua hiyo mali kwa kuwa ni dhuluma kubwa na dhambi iliyo wazi? Mtawezaje kuichukua wakati kila mmoja wenu ameshakutana na mwenzake kwa ukaribu, na wao wamewachukulia ahadi nzito kabisa? Msioe wanawake ambao baba zenu walishawaoa, isipokuwa yaliyopita. Hakika hilo ni jambo chafu, la kuchukiza na ovu.

If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin? How can you take it away when each of you has been privy with the other, and they have received from you a most solemn pledge? Do not marry women whom your fathers have previously married, unless it be a thing of the past. Surely, that is an indecent, abominable and evil practice.

(Aya 20- 22)

(Verses 20- 22)

Wakati maadili haya ya kibinadamu yanapowekwa katika vitendo, na ikaonekana, hata hivyo, kwamba maisha katika nyumba ya familia yamekuwa hayavumiliki na kwamba inaweza kuwa afadhali kwa mume na mke wake kutengana, basi mwanamke aliyeachwa huchukua mahari yake yote pamoja na kila kitu alichorithi. Mume hawezi kuchukua sehemu yoyote yake, hata kama ni kubwa kiasi gani. Kuchukua sehemu yoyote yake ni dhahiri ni dhambi: “Ikiwa mnataka kuoa mke mmoja badala ya mwingine na mmempa yule wa kwanza mali nyingi, msichukue chochote katika hayo. Je, mtachukua kwa dhuluma na dhambi iliyo wazi?” (Aya ya 20)

When such human ideals are put into practice, and it is found, nevertheless, that life in the family home has become intolerable and that it may be better for both the man and his wife to separate, then a divorced woman takes all her dowry and whatever she has inherited. The husband cannot take away any part of it, plentiful as it may be. To take away any part of it is evidently sinful: “If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin?” (Verse 20)

Hili linafuatiwa na mguso mzuri unaotokana na ukaribu wa karibu uliopo katika maisha ya kifamilia: "Je, mtaichukua vipi wakati kila mmoja wenu ameshakutana kimwili na mwenzake, na wao wamechukua kutoka kwenu ahadi nzito kabisa?" (Aya ya 21) Usemi wa Kiarabu uliotumika hapa, ambao tumeutafsiri kama "kukutana kimwili na mwenzake", una maana pana na laini zaidi. Hauhusu tu ukaribu wa kimwili. Haumaanishi tu kwamba wanandoa wamejitoa kwa kila mmoja. Unajumuisha hisia, majibu, na kushirikiana siri, matatizo na mahangaiko. Tukitafakari aya hii, picha nyingi za maisha ya ndoa hujitokeza, zikionyesha kinachotokea kati ya mume na mke katika kila wakati wa usiku na mchana. Kumbukumbu za zamani hukumbukwa. Wameshirikiana katika maonyesho yao ya upendo, katika nyakati zao za furaha, katika yale waliyoshirikiana ya matumaini na matatizo, katika matamanio yao ya hali njema zaidi ya sasa na mustakabali mzuri zaidi, na katika mawazo yao ya pamoja kuhusu watoto wao.

Mmeharamishwa kwenu [kuoa au kuolewa nao] ni mama zenu, binti zenu, dada zenu, shangazi zenu wa upande wa baba na wa upande wa mama, binti za kaka zenu na binti za dada zenu, mama zenu waliowanyonyesha, dada zenu wa kunyonya, mama wa wake zenu, na watoto wa kambo wenu – walio malezini mwenu – waliozaliwa na wake zenu ambao mmekwisha kukutana nao kimwili; lakini kama hamjakutana nao kimwili, hamtapata dhambi [kuwaoa binti zao], na wake wa watoto wenu wa kuzaliwa kwa mgongo wenu; na [mmekatazwa] kuwa na dada wawili kama wake zenu kwa wakati mmoja, isipokuwa yale yaliyopita. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu. (Aya ya 23)

Forbidden to you [in marriage] are your mothers, your daughters, your sisters, your aunts paternal and maternal, your brothers’ daughters and your sisters’ daughters, your mothers who have given suck to you, your suckling sisters, the mothers of your wives, your stepdaughters — who are your foster children — born to your wives with whom you have consummated your marriage; but if you have not consummated your marriage with them, you will incur no sin [by marrying their daughters], and the wives of your own begotten sons; and [you are forbidden] to have two sisters as your wives at one and the same time, unless it be a thing of the past. God is Much- Forgiving, Merciful. (Verse 23)

Sura hii inataja kwa undani makundi ya wanawake ambao haturuhusiwi kuwaoa.

Now the sūrah mentions in detail the classes of women whom we may not marry.

Hii ni mojawapo ya hatua zilizowekwa ili kupanga familia na jamii kwa ujumla.

This is one of the measures designed to organise the family and society as a whole.

Jamii zote, za kale na za kisasa, huzuia ndoa na wanawake fulani.

All societies, primitive and sophisticated, ban marriage with certain women.

Mataifa tofauti yana sababu tofauti za makatazo kama haya, na yana makundi tofauti ya wanawake ambao mwanaume hawezi kuoa. Jamii za kiprimitivu kwa kawaida zina eneo pana la makatazo, wakati jamii zilizostaarabika hupunguza eneo hilo kwa kiasi kikubwa.

Different nations have different reasons for such prohibitions and different classes of women whom a man cannot marry. Primitive societies normally have a wide area of prohibition, while civilised societies narrow that area considerably.

Katika Uislamu, wanawake wasiohalali kuolewa nao wametajwa katika aya tatu:

In Islam, women who are unlawful for marriage are mentioned in three verses:

Na (mmekatazwa kwenu) wanawake wote walioolewa, isipokuwa wale ambao mikono yenu ya kulia imewamiliki. Hii ni amri ya Mwenyezi Mungu, ni wajibu juu yenu. Mmehalalishiwa wanawake wengine zaidi ya hawa, mradi mtafute kuwaoa kwa mali zenu, kwa nia ya kujihifadhi si kwa zinaa. (Aya ya 24)

And (forbidden to you are) all married women, other than those whom your right hands possess. This is God’s ordinance, binding upon you. Lawful to you are all women other than these, provided that, offering them of your own possessions, you seek to take them in wedlock not in fornication. (Verse 24)

Sentensi ya kwanza katika aya hii inadhihirisha wazi kwamba wanawake walioolewa, kwa sababu ya ndoa yao, si halali kwa wanawake wengine kuolewa nao. Hii ina maana kwamba ndoa za mwanamke mmoja kuwa na waume wengi (polyandry) zimekatazwa katika Uislamu. Hili linaendana na kanuni ya msingi katika jamii ya Kiislamu inayoifanya familia kuwa kitengo chake cha msingi. Familia lazima ilindwe dhidi ya mkanganyiko wowote katika mahusiano unaoweza kutokana na "ukomunisti wa kingono" au uasherati.

The first sentence in this verse makes it clear that married women are, as a result of their marriage, not lawful for other women to marry. This means that polyandry is forbidden in Islam. This is in line with the basic rule in Islamic society that makes the family its constituent unit. It must be protected against any confusion in relationships that may result from “sexual communism” or promiscuity.

Familia, ambayo huundwa kupitia ndoa inayofanywa hadharani ili kumuunganisha mwanamke mmoja na mwanamume mmoja kwa lengo la kuhakikisha usafi wa tabia njema, ni mfumo kamili unaolingana na maumbile ya binadamu na unakidhi mahitaji halisi ya mwanadamu. Ni mfumo unaotumikia malengo ya maisha ya binadamu, ambayo yanapita mahitaji ya kimwili ya mwanadamu, na unasaidia kufikia malengo ya jamii ya binadamu. Pia unahakikisha utulivu wa moyo kwa mtu binafsi, familia na jamii.

The family, which comes into existence through a marriage made in public to unite one woman with one man in order to ensure the preservation of chastity, is the perfect system which fits in with human nature and meets the real needs of man. It is a system that serves the objectives of human life, which transcend man’s sexual needs, and helps achieve the goals of human society. It also ensures peace of mind for the individual, the family and the community.

Kila mtu anajua kwamba mtoto wa binadamu anahitaji kipindi kirefu zaidi cha malezi kuliko watoto wa mnyama yeyote. Zaidi ya hayo, elimu anayohitaji mtoto ili kuelewa mahitaji ya maisha ya kistaarabu ya kibinadamu huchukua kipindi kirefu vilevile.

Everyone knows that the human child needs a much longer period of upbringing than the progeny of any animal. Moreover, the education a child needs in order to comprehend the requirements of civilised human life takes a similarly long period.

"[Mmekatazwa kwenu] wanawake wote walioolewa, isipokuwa wale ambao mikono yenu ya kulia inawamiliki." Makatazo haya yanatolewa kwa wanawake waliotekwa na Waislamu katika kampeni zao za jihadi. Kabla ya kutekwa kwao, huenda walikuwa na waume katika nchi zao ambazo ziliendelea kuwa katika vita dhidi ya jamii ya Kiislamu. Hivyo, umbali wa kimwili uliowatenganisha ulivunja uhusiano wao na waume wao wasioamini. Kwa kuwa hawakuwa na waume katika ardhi ya Uislamu, walikuwa katika hali sawa na wanawake ambao hawajaolewa. Ilitosha kuthibitisha kwamba hawana mimba kwa kuangalia kipindi cha kungoja kinachojumuisha mzunguko mmoja wa hedhi.

“[Forbidden to you are] all married women, other than those whom your right hands possess.” This exception is made in the case of women who fell captive to Muslims in their jihād campaigns. These might, prior to their captivity, have had husbands in their countries which remained at war with the Muslim society. Thus, the physical distance separating them severed their relationships with their unbelieving husbands. As they had no husbands in the land of Islam, they were in the same position as unmarried women. It was sufficient to ascertain that they were not pregnant by observing a waiting period consisting of one menstruation cycle.

Baada ya hapo, ilikuwa halali kwao kuoa, iwapo wangesilimu.

Thereafter, it was legitimate for them to marry, if they became Muslims.

Vinginevyo, ilikuwa halali kwa mtu ambaye mateka huyo wa kike alikuwa mali yake kufanya tendo la ndoa naye kama "yule ambaye mkono wake wa kulia umemiliki". Hili lilitumika iwe mwanamke huyo amesilimu au la.

Alternatively, it was legitimate for a person to whom such a captive woman belonged to have sex with her as “one whom his right hand possessed”. This applied whether the woman became a Muslim or not.

Tumeshaeleza kwa kina mtazamo wa Uislamu kuhusu utumwa (Juzuu ya I, uk. 262-4). Maelezo zaidi yatatolewa katika tafsiri ya Sūrah 47, iitwayo Muĥammad. Kwa madhumuni yetu hapa, inatosha kueleza kwamba katika suala la kuwafanya utumwani wafungwa wa vita, Uislamu ulikubali kanuni ya kutendewa sawa na maadui zake. Uislamu daima umekuwa bora kuliko maadui zake katika kuwatendea wema watumwa kama binadamu. Hili lilikuwa lisiloepukika, kwa kuwa kufanywa kwa wafungwa wa vita kuwa watumwa kulikuwa taasisi ya kimataifa ambayo Uislamu haukuweza kuifuta peke yake.

We have already explained in detail the attitude of Islam towards slavery (Volume I, pp. 262-4). Further explanation will be given in the commentary on Sūrah 47, entitled Muĥammad. It is sufficient for our purpose here to explain that in the matter of imposing slavery on war captives, Islam adopted the rule of equal treatment with its enemies. Islam has always been superior to its enemies in its kind treatment of slaves as human beings. This was inevitable because the enslavement of war captives was an international institution that could not be unilaterally abolished by Islam.

Sasa kwa kuwa sura imeshabainisha wanawake ambao Muislamu hawezi kuoa, na kuunganisha katazo hilo na amri na hukumu za Mwenyezi Mungu, inaendelea kubainisha eneo ambalo watu wanaweza kutosheleza hamu yao ya asili kupitia ndoa. Inaweka njia ambayo Mwenyezi Mungu anaiidhinisha kwa ushirikiano kati ya jinsia mbili, ambao huleta kuanzishwa kwa familia. Kwa namna hii, kukutana kwa jinsia mbili kunatoa starehe pamoja na usafi. "Mmehalalishiwa wanawake wengine zaidi ya hao, mradi mtafute kuwaoa kwa mali zenu, si kwa uzinifu. Wale ambao mnataka kufurahia nao ndoa, wapeni mahari yao yaliyowajibika; lakini hamtapata dhambi kwa jambo lolote mtakalokubaliana baina yenu baada ya yale yaliyowekwa kuwa wajibu. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye hekima." (Aya ya 24)

Now that the sūrah has defined the women with whom a Muslim may not be married, linking such prohibition of marriages to God’s decrees and ordinances, it goes on to define the area within which people may satisfy their natural desire through marriage. It sets out the way God approves of for the companionship between the two sexes, which leads to the establishment of families. In this way, the meeting between the two sexes provides enjoyment with purity. “Lawful to you are all women other than these, provided that, offering them of your own possessions, you seek to take them in wedlock not in fornication. To those with whom you seek to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if you agree among yourselves on any voluntary arrangement even after what has been stipulated by way of duty. God is indeed All-Knowing, Wise.” (Verse 24)

Aya hii ya Qur'ani inasema kwamba ndoa na mwanamke yeyote asiyekuwa miongoni mwa wale waliokatazwa ni halali. Yeyote anayetaka ndoa ya namna hiyo anaweza kutumia sehemu ya mali yake kama mahari, si kwa lengo la kujipatia starehe nje ya kifungo cha ndoa.

This Qur’ānic verse states that marriage with any woman other than those listed as forbidden is legitimate. Anyone who wishes to have such a marriage may spend of his money, by way of dowry, not to buy enjoyment outside the marriage bond.

Kwa hiyo, aya inasema: “Kwa sharti kwamba, mkiwapa mali zenu, mtake kuwaoa si kwa uzinifu.” Sharti hili limetajwa wazi kabisa kabla hata sentensi haijakamilika. Zaidi ya hayo, sharti limetajwa kwanza kwa njia chanya, “mtake kuwaoa,” kisha mara moja likafuatwa na njia hasi, “si kwa uzinifu.” Kwa hiyo hakuna utata wowote unaofunika sheria hii. Inaeleza bila shaka yoyote aina ya uhusiano ambao Uislamu unaruhusu, yaani ndoa, na aina ya uhusiano ambao unaharamisha, yaani ukahaba katika namna yoyote. Mahusiano ya kiholela, iwe uzinifu au ukahaba, yalikuwa yanafanywa na kukubaliwa katika jamii ya kabla ya Uislamu ya Waarabu. Hili linadhihirika katika simulizi ifuatayo iliyotolewa na `Ā’ishah, mke wa Mtume ﷺ:

Muislamu anapojikuta katika hali ambayo inamfanya awe hawezi kwa vitendo kumwoa mwanamke huru ambaye huenda akawa na uangalifu zaidi katika usafi wake wa kimaadili, anaweza kutumia ruhusa hiyo kumwoa mwanamke mtumwa ili kuukabili jaribu la dhambi.

When a Muslim finds himself in circumstances that make it practically impossible to marry a free woman who is likely to be more mindful of her chastity, he may use the concession to marry a slave woman so as to resist the temptation of sin.

Yeyote miongoni mwenu ambaye, kutokana na hali zake, hawezi kumuoa mwanamke huru muumini, na aoe msichana muumini miongoni mwa wale ambao mikono yenu ya kulia inamiliki. Mungu anajua vyema imani yenu; nyote mnatokana na jamii moja. Basi waoeni kwa ridhaa ya watu wao, na wapeni mahari yao kwa haki, kama wanawake safi wanaojilinda, wasiofanya uzinzi wala kuwa na wapenzi wa siri. Iwapo baada ya kuolewa watafanya uovu mkubwa, watastahili nusu ya adhabu inayostahili wanawake huru. Hukumu hii ni kwa wale miongoni mwenu wanaoogopa kuangukia dhambi. Lakini ni bora kwenu kuvumilia. Mungu ni Mwingi wa kusamehe, Mwenye rehema. (Aya 25)

Any of you who, owing to circumstances, is not in a position to marry a free believing woman may marry a believing maiden from among those whom your right hands possess. God knows all about your faith: you belong to one another. Marry them, then, with their people’s consent and give them their dowers in an equitable manner, as chaste women who give themselves in honest wedlock, not in fornication, nor as women who have secret love companions. If after their marriage, they are guilty of gross immoral conduct, they shall be liable to half the penalty to which free women are liable. This provision applies to those of you who fear to stumble into sin. Yet it is better for you to be patient. God is Much-Forgiving, Merciful. (Verse 25)

Dini ya Uislamu inamshughulikia mwanadamu ndani ya mipaka ya maumbile yake, uwezo wake na maisha yake ya kila siku. Inamshika mkono, ikimwinua kutoka kwenye kina cha ujinga hadi upeo mtukufu wa maisha ya Kiislamu. Wakati huo huo, inamwandalia kila kitu anachohitaji. Kinachotokea katika jamii ya kijinga si jambo lisiloepukika.

The religion of Islam deals with man within the limitations of his nature, abilities and practical life. It takes him by the hand, elevating him from the depths of ignorance to the sublime horizon of Islamic life. At the same time, it provides him with all that he needs. What takes place in an ignorant society is not inevitable.

Viwango vya kijinga ni vya chini, na Uislamu unataka kuinua ubinadamu hadi kiwango cha juu zaidi.

Ignorant standards are low and Islam wants to elevate humanity to a higher standard.

Uislamu unatoa adhabu iliyopunguzwa kwa wanawake watumwa wanaofanya zina baada ya ndoa. Kwa njia hii, unazingatia hali ambayo mwanamke kama huyo anajikuta, ukielewa kwamba hali hiyo inamfanya awe rahisi zaidi kutenda dhambi na asiweze kupinga kishawishi kama vile mwanamke huru anavyoweza. Kwa asili yake, utumwa hupunguza heshima ya mwanamke au sifa ya familia yake. Haya ndiyo mambo mawili yanayomwezesha mwanamke huru kulinda usafi wake kwa urahisi zaidi. Pia unazingatia tofauti za kijamii na kiuchumi kati ya mwanamke huru na msichana mtumwa. Mambo haya yote yanamfanya mwanamke mtumwa awe mlegevu zaidi kuhusu heshima yake na kumrahisishia kukubali kishawishi cha fedha au cheo kinachotolewa na mtu aliyemtongoza. Ndiyo sababu adhabu ya mwanamke mtumwa anayefanya zina baada ya ndoa ni nusu tu ya ile ya mwanamke huru: "Wakiwa wameolewa, wakifanya kitendo kichafu kikubwa, watapata nusu ya adhabu ambayo wanawake huru hupata." (Aya ya 25)

Islam provides for a reduced punishment for slave women who commit adultery after marriage. In this way, it takes into account the situation in which such a woman finds herself, understanding that this makes her more liable to sin and less able than a free woman to resist temptation. By its very nature, slavery reduces a woman’s dignity or family reputation. These are the two elements that make a free woman more able to protect her chastity. It also takes into consideration the social and economic differences between a free woman and a slave girl. All these considerations make a slave woman more complacent with regard to her honour and make it easier for her to yield to the temptation of money or position by her seducer. It is for this reason that the penalty for a slave woman who commits adultery after marriage is only half that of a free woman: “If after their marriage, they are guilty of gross immoral conduct, they shall be liable to half the penalty to which free women are liable.” (Verse 25)

Ni dhahiri kwamba hii inawakilisha adhabu inayopimika ambayo inaweza kupunguzwa kwa nusu, yaani kuchapwa viboko. Haitumiki kwa adhabu ya kupigwa mawe kwa kuwa hiyo haigawanyiki. Kwa hiyo, ikiwa mtumwa mwanamke aliyeolewa na mwenye imani atazini, atapewa nusu ya adhabu ya mwanamke huru ambaye hajaolewa. Ikiwa mtumwa anayezini hajaolewa, adhabu yake inatofautiana kwa maoni ya wanazuoni. Baadhi wanaona kwamba ni sawa, yaani nusu ya adhabu ya mwanamke huru ambaye hajaolewa, na kwamba inatekelezwa na Imamu au mtawala. Wengine wanaona kwamba ni adhabu iliyopunguzwa, inayotekelezwa na bwana wake. Maoni haya yanajadiliwa katika vitabu vya fiqhi. Hatuna nia ya kuingia katika maelezo haya hapa. Inatosha kwa madhumuni yetu kusema kwamba Uislamu unazingatia hali zote huku ukiwasaidia watu kudumisha usafi wao na kujizuia.

It goes without saying that this represents the measurable penalty that can be halved, i.e. flogging. It does not apply to the penalty of stoning which cannot be divided. Hence, if a married believing slave commits adultery, she is given half the punishment of an unmarried free woman. If the slave who commits fornication is unmarried, her penalty is subject to different views among scholars. Some are of the opinion that it is the same, i.e. half the penalty of an unmarried free woman, and that the Imām or ruler administers it. Others are of the view that it is a reduced punishment, administered by her master. These views are argued in books of jurisprudence. We have no intention of delving into these details here. It is sufficient for our purposes to state that Islam takes into consideration all situations while at the same time helping people to maintain their purity and chastity.

Mungu anataka kukufafanulia haya yote na kukuongoza katika njia [zilizo sahihi] za maisha ya wale waliokuwa kabla yenu, na kukurudia kwa rehema zake. Mungu ni Mjuzi wa kila kitu, Mwenye hekima. Na Mungu anataka kukurudia kwa rehema zake, ilhali wale wanaofuata matamanio yao wanataka mpotee mbali sana. Mungu anataka kukupunguzia mizigo yenu; kwa maana mwanadamu ameumbwa dhaifu. (Aya 26-28)

God wants to make all this clear to you and to guide you in the [righteous] ways of life of those who have preceded you, and to turn to you in His mercy. God is All-Knowing, Wise. And God wants to turn to you in His mercy, while those who follow their lusts want you to go very far astray. God wants to lighten your burdens; for man has been created weak. (Verses 26- 28)

Aya hizi zinatoa maoni kamili na ya kina kuhusu sheria za kina ambazo Uislamu umeweka kwa ajili ya familia. Ni kupitia sheria hii ambapo jamii ya Kiislamu inainuliwa kisaikolojia, kimaadili na kijamii hadi kileleni cha juu sana, safi na chenye afya. Maoni yanayotolewa katika aya hizi yanaufunulia umma wa Kiislamu ukweli wa kile Mungu anachotaka kwa ajili yake kwa kuweka sheria na kanuni hizi. Wakati huo huo, malengo ya wale wanaofuata matamanio yao yanafunuliwa pia.

These verses provide a perfect and comprehensive comment on the detailed legislation provided by Islam for the family. It is through this legislation that Islamic society is elevated psychologically, morally and socially to a very high, clean and healthy summit. The comment given in these verses reveals to the Muslim community the truth of what God wants for it by His prescription of these laws and regulations. At the same time, the aims of those who follow their lusts are also revealed.

Mungu huwatendea waja Wake kwa neema, na huwafunulia yaliyo nyuma ya sheria Yake, akiwaeleza faida watakazozipata kwa kuitekeleza. Ni heshima ambayo Mungu huwapa waja Wake, anapowaambia hivi: “Mungu anataka kukubainishia haya yote.” Anataka uelewe hekima Yake na kuitafakari kwa macho na akili zilizo wazi. Sheria Yake haina fumbo lolote. Haikutungwa kiholela. Waja wema wa Mungu kama Waislamu wanastahili kufafanuliwa hekima hii. Hii ni heshima, ambayo huthaminiwa tu na wale wanaofahamu hasa maana ya uungu na maana ya kuwa mja wa Mungu.

God treats His servants with grace and reveals to them what lies behind His legislation, explaining to them the benefits they will reap as a result of implementing it. It is a gesture of honour, which God does to His servants by speaking thus to them: “God wants to make all this clear to you.” He wants you to understand His wisdom and reflect on it with open eyes and minds. There is nothing enigmatic about His legislation. It is not made arbitrarily. Good servants of God as they Oil are, Muslims deserve to have this wisdom explained to them. This is an honour, which is appreciated only by those who understand the true nature of Godhead and what it means to be a servant of God.

Neno la mwisho katika maoni haya linagusia udhaifu wa binadamu na rehema ya Mwenyezi Mungu kwake, kwa kumpa sheria kamilifu inayopunguza mzigo wake na kuondoa kutoka kwake vyanzo vyote vya madhara na mateso.

The final word in this comment touches on man’s weakness and the mercy God shows him by giving him a perfect law which lightens his burden and which removes all causes of harm and affliction from him:

"Mwenyezi Mungu anataka kuwapunguzia mizigo yenu; kwani mwanadamu ameumbwa dhaifu." (Aya ya 28)

“God wants to lighten your burdens; for man has been created weak.” (Verse 28)

Ndani ya eneo lililoshughulikiwa na aya zilizotangulia na kudhibitiwa na maelekezo na masharti ya kisheria yaliyomo humo, nia ya Mwenyezi Mungu ya kupunguza mzigo wa mwanadamu inaonekana wazi. Matamanio ya asili yanatambuliwa na kupewa njia sahihi, yenye afya na yenye matunda ya kuyatosheleza. Mungu hawatwishi waja Wake kuyakandamiza matamanio haya kwa kiwango kisichofaa, wala hawaruhusu wayafuate kwa kujiachia bila mipaka wala udhibiti. Kwa ujumla zaidi, nia ya Mungu ya kumrahisishia mwanadamu inaonekana wazi sana katika katiba aliyoiweka kwa maisha ya binadamu, inayozingatia maumbile ya mwanadamu, uwezo wake na mahitaji yake halisi. Katiba hiyo inautumia nguvu yote ya ujenzi ya mwanadamu, ikiilinda dhidi ya matumizi ya upotevu.

Within the area addressed by the preceding verses and regulated by the directives and legal provisions they contain, the Divine wish to lighten man’s burden is clearly apparent. Natural desires are recognised and given a proper, healthy and fruitful method of satisfaction. God neither charges His servants with an unreasonable suppression of these desires, nor does He allow them to run loose after their pleasure without checks and controls. More generally, God’s wish to make things easy for man appears very clearly in the constitution He has laid down for human life which takes into consideration man’s nature, ability and real needs. It taps all man’s constructive energy, protecting it against wasteful use.

Watu wengi hudhani kwamba kufuata Mwongozo wa Mwenyezi Mungu, hasa kuhusu mahusiano kati ya wanaume na wanawake, ni mzigo mzito. Wao pia hudai kwamba kuondoa kila kizuizi ili kutimiza matamanio kwa uhuru huhakikisha wepesi na faraja. Hii ni udanganyifu mtupu. Kutafuta raha ya nafsi yao tu katika kila jitihada, na kuondoa kabisa kipengele cha wajibu, kwa kukifunga lengo la mahusiano ya kingono ya binadamu katika kiwango cha wanyama, na kuondoa kila kizuizi cha kimaadili na wajibu wa kijamii unaoathiri mahusiano kati ya wanaume na wanawake, vinaweza kuonekana kumpa mwanadamu wepesi na faraja. Lakini kwa kweli, mambo hayo huelemea mwanadamu na kuongeza mzigo wake. Athari zake kwa jamii, na hakika kwa kila mtu binafsi, ni mbaya, za upotevu, na zenye uharibifu. Kuangalia tu hali inayoenea katika jamii ambazo zimejikomboa na kujitupa mbali vikwazo vya dini, maadili na staha, kunatosha kuzifanya nyoyo zitetemeke.