Tulisema hapo awali kwamba katika jamii safi na yenye afya inayoianzisha, Uislamu hautegemei adhabu; badala yake, mstari wake mkuu wa ulinzi ni kuzuia. Hauyakandamizi matamanio ya kawaida ya kibinadamu. Unayadhibiti ndani ya mazingira safi yasiyo na vichocheo vya makusudi. Kipengele kikuu katika mbinu ya Kiislamu ya kuwalea wafuasi wake ni kupunguza uwezekano wa kukosea, kuondoa majaribu, na kuondoa vikwazo vyote vinavyozuia kutimizwa kwa matamanio ya kawaida kwa njia ya asili kabisa na safi.

We mentioned previously that in the clean and healthy society it establishes, Islam does not rely on punishment; rather its main line of defence is prevention. It does not suppress natural desires. It regulates them within a clean atmosphere that is free of deliberate stimulation. The main element in the Islamic method of educating its followers is I to reduce the chances of error, eliminate temptation, and remove all impediments that prevent the satisfaction of natural desires in a perfectly natural and clean way.

Ni katika mwanga huu ambapo tunapaswa kuitazama namna Uislamu unavyotoa heshima maalum kwa nyumba. Watu wanapokuwa nyumbani hawapaswi kushtuka kwa kuona wageni wakiingia bila kwanza kuomba ruhusa ya kuingia. La sivyo, faragha ya watu ingevamiwa wakati wasioutarajia kabisa. Zaidi ya hayo, Uislamu unawataka wanaume na wanawake wote wawili kuinamisha macho yao na wasijidhihirishe kwa mambo yanayoweza kuamsha hamu ya kimapenzi.

It is in this light that we should look at the way Islam accords a certain sanctity for homes. When they are at home, people should not be surprised by strangers coming in without first asking leave to enter. Otherwise, people’s privacy would be invaded when they least expect it. In addition, Islam requires both men and women to lower their gaze and not expose what may arouse sexual desire.

Kutokana na mtazamo huo huo, Uislamu unawezesha ndoa kwa wanaume na wanawake maskini, kwa kuwa ndoa ndiyo dhamana bora zaidi dhidi ya zinaa. Unakataza kuwapeleka watumwa kwenye ukahaba, kwa kuwa ukahaba unawahimiza watu kujiingiza katika ngono iliyoharamishwa. Basi, sasa tuyatazame mambo haya kwa undani zaidi.

From the same perspective, Islam facilitates marriage for poor men and women, because marriage is the best guarantee against adultery. It prohibits sending slaves into prostitution, because prostitution encourages people to indulge in prohibited sex. Let us now consider these points in more detail.

Enyi mlioamini, msiingie majumba yasiyokuwa yenu mpaka mpate idhini na mkatoe salamu kwa wakazi wake. Hilo ndilo bora kwenu, ili mpate kukumbuka.

Believers, do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is best for you, so that you may take heed.

Ikiwa hamtamkuta mtu yeyote ndani ya nyumba, msiingie mpaka mpewe ruhusa; na mkiambiwa rudini, basi rudini, kwani hilo ndilo lenye usafi zaidi kwenu. Mwenyezi Mungu anayajua kikamilifu mnayoyatenda. Hamtapata dhambi kuingia nyumba zisizo na watu ambamo mna manufaa. Mwenyezi Mungu anajua mnayoyafanya waziwazi na mnayoyaficha.

If you find no one in the house, do not enter it until you are given leave; and if you are told to go back, then go back, as it is most proper for you. God has full knowledge of all that you do. You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.

(Aya 27-29)

(Verses 27-29)

Mungu ameifanya nyumba kuwa mahali pa faraja, ambapo watu wanaweza kupumzika na kufurahia faragha na utulivu wa moyo. Nyumbani, hawahisi haja ya kuwa waangalifu au macho kila wakati.

God has made homes places of comfort where people may relax and enjoy privacy and reassurance. At home, they do not feel the need to be cautious or on the alert.

Hivyo, wanaweza kupumzika na kuishi kwa utulivu. Lakini nyumba haziwezi kuwa hivyo isipokuwa faragha yake inaheshimiwa kikamilifu. Hakuna mtu anayeruhusiwa kuingia nyumbani bila kujulikana na mwenye nyumba, bila ruhusa yake, wakati atakaochagua, na kwa namna anayoipendelea.

Thus, they may relax and take things easy. But homes cannot be so unless their privacy is strictly respected. No one may enter a home without its occupier’s knowledge and permission, at the time they choose, and in the manner they prefer.

Je, tunapaswa kuingia nyumbani kwa watu wengine bila kwanza kuomba ruhusa? Kwani tunaweza kuwaona katika hali ambazo wao wanataka kuziweka siri, au tunaweza kuona vitu vinavyochochea tamaa na kufungua njia ya kosa. Hili linaweza kutokea kwa kukutana kwa bahati, au kwa kutazama tu bila kukusudia. Yanapojirudia, yanakuwa ya makusudi, yakichochewa na tamaa zilizoamshwa na tazamo hilo la mwanzo. Inaweza hata kukua kuwa uhusiano wa dhambi, au kusababisha tamaa iliyokandamizwa inayoongoza kwenye tatizo la kisaikolojia.

Should we be able to go into other people’s homes without first seeking permission, we may see them in situations they want to keep private, or we may see what arouses desire and opens the way to error. This could come about through a chance meeting, or a casual glance. When these are repeated, they become deliberate, motivated by the desires aroused by the casual glance in the first place. It may even develop into a sinful relation or cause a suppressed desire leading to a psychological problem.

Maeneo ambayo ni ya umma kwa kiasi fulani, kama hoteli, nyumba za wageni na kumbi za mapokezi ambazo zimetengwa na nyumba kuu, yanashughulikiwa kwa namna tofauti. Tunaweza kuingia katika maeneo kama hayo bila kuomba ruhusa kwanza, kwa sababu sababu yenyewe ya kuomba ruhusa kabla ya kuingia haitumiki kwake. Kuhitaji ruhusa kwanza kunaweza kuwa kero katika maeneo kama hayo.

Places that are more or less public, like hotels, guest houses and reception halls which are separate from the main house are treated differently. We may enter such places without first seeking permission, because the very reason for seeking permission before entry does not apply to them. Requiring permission first may be inconvenient in such places.

"Hamtakuwa na dhambi kuingia nyumba zisizokaliwa ambamo mna manufaa yenu. Mungu anajua yote mnayoyafanya waziwazi, na yale myafichayo." (Aya ya 29) Lengo hapa ni ujuzi wa Mungu juu ya hali zetu zote na juu ya kile tunachokifanya hadharani au faraghani. Hisia kwamba Mungu anatuangalia katika kila hali inapaswa kuwafanya watu wawe watiifu zaidi na wawe tayari kuzingatia adabu nzuri ambazo Yeye ameziweka katika Kitabu Chake, kinachoweka kanuni ya maisha kwa binadamu wote.

“You will incur no sin if you enter uninhabited houses in which you have something of use. God knows all that you do openly, and all that you would conceal.” (Verse 29) The point here is that of God’s knowledge of all our situations and what we do in public or private. The feeling that God watches us in all situations should make people more obedient and willing to observe the refined manners which He has outlined in His book that lays down a code of living for all humanity.

Kama kanuni kamili ya maisha ya binadamu, Qur’ani inasisitiza jambo hili la undani katika maisha ya kijamii, kwa sababu inalenga kuyasimamia maisha katika nyanja zake zote, ikipatanisha mambo yake madogo na misingi yake ya msingi. Hivyo, kuomba ruhusa kabla ya kuingia katika nyumba za watu kunaheshimu utakatifu unaoifanya nyumba kuwa mahali pa kupumzika. Inawaepusha watu wake aibu ya kushtukizwa, au kuonekana katika hali ambayo hawapendi kuonekana nayo. Hapa hatuzungumzii tu sehemu za mwili wa binadamu zinazopaswa kufunikwa. Nyumbani watu wanaweza kuwa katika hali ambayo hawapendi kabisa wengine waione. Inaweza kuhusu muonekano wao binafsi, namna wanavyovaa au wanavyopanga samani zao, au jambo lolote lingine. Inaweza pia kuhusu hisia na mihemko. Ni nani kati yetu angependa kuonekana katika hali ya udhaifu, kulia, kukasirika, kuumwa au kuwa katika dhiki?

As a complete code for human life, the Qur’ān emphasizes this point of detail in social life because it aims to regulate life in all its aspects, bringing its details in line with its fundamental issues. Thus, seeking permission before entering other people’s homes respects the sanctity which makes the home a place of relaxation. It spares its people the embarrassment of being taken by surprise, or being seen in a situation that they prefer not to be seen in. We are not talking here only about the parts of the human body which should be covered. At home people may be in a situation which they simply do not like others to see. It could relate to their personal appearance, the way they dress or lay their furniture, or anything else. It could also relate to feelings and emotions. Who of us would like to be seen in a situation of weakness, crying or angry or in pain or distress?

Tabia nzuri kama hizi zilikuwa za kawaida kwa Mtume ﷺ na Maswahaba zake baada ya Mungu kuwafundisha njia ya Kiislamu. Leo hii, hata hivyo, tunaona kwamba mambo haya madogo ya heshima hayana maana kubwa tena, licha ya kwamba sisi ni Waislamu. Mtu anaweza kufika mlangoni kwa ndugu yake wakati wowote wa mchana au usiku, akigonga kwa nguvu bila kujali sana kwamba anawasumbua watu waliomo ndani, hadi mlango ufunguliwe. Watu hao wanaweza kuwa na simu, ambayo ni njia nzuri ya kuomba ruhusa ya kutembelewa kabla ya kuanza safari. 17 Hivyo basi, angeweza kwa urahisi kujua wakati unaofaa kwa wenyeji wake.

Such refined manners were characteristic of the Prophet and his Companions after God had taught them the Islamic way. Today, however, we find that such fine considerations are largely meaningless despite our being Muslims. A man may just turn up at his brother’s door at any time of the day or night, knocking hard and caring little for disturbing the people inside, until the door is opened. The people may have a telephone which provides an excellent way of seeking permission to visit before starting out. 17 He could thus easily find out a time suitable to his hosts.

Hata hivyo, watu hawachukui hatua hizo kwa urahisi. Mtu anaweza kufika nyumbani kwa mwenzake bila miadi ya awali wala ruhusa. Jambo baya zaidi ni kwamba desturi yetu ya kijamii inaamuru kwamba mgeni aliyekuja bila kutangaza apokelewe, hata kama ziara yake inaweza kuwa ya usumbufu mkubwa.

Nevertheless, people simply do not take such steps. A man may arrive at someone’s home without a prior appointment or permission. What is worse, our social tradition makes it imperative that a visitor who has come unannounced be received, even though his visit might be extremely inconvenient.

Sisi ni Waislamu hakika, lakini tunawashtukiza marafiki zetu wakati wowote, hata wakati wa kula. Ikiwa hatukualikwa kwenye chakula, tunaweza kujisikia kuumizwa. Tunaweza hata kuwashtukiza usiku wa manane, na ikiwa hawatatualika kulala, tunakasirika. Pia hatuwaruhusu wenyeji wetu kutoa visingizio vyovyote, kwa namna yoyote ile.

We are certainly Muslims, but we surprise our friends at any moment, even at meal times. If we are not invited to a meal, we may feel aggrieved. We may even surprise them late at night, and if they do not invite us to stay the night, we are offended. We allow our hosts no excuses either way.

Yote haya yanatokea kwa sababu tu tunapuuza adabu za Kiislamu. Hatuweke matakwa yetu sawa na yale yaliyofundishwa na Mjumbe wa Mwenyezi Mungu ﷺ. Tunang'ang'ania mila potofu ya kijamii isiyo na mamlaka yoyote ya kiungu.

All this takes place simply because we neglect Islamic manners. We do not bring our own preferences in line with what has been taught by God’s Messenger. We insist on following a mistaken social tradition that has no divine authority.

Baada ya kueleza adabu sahihi za kuingia majumbani baada ya kuomba ruhusa, sura inaendelea kuzuia matamanio yasikimbie bila mipaka. Inakataza tu kutazama kile ambacho bila shaka kitachochea matamanio, na inakataza kitendo chochote kinachohimiza dhambi.

Having dealt with the proper manners of entering homes after taking permission, the sūrah moves on to prevent desire from running loose. It simply prevents looking at what is bound to excite desire, and it prohibits action that encourages sin.

Waambie wanaume waumini wainamishe macho yao na wawe waangalifu kulinda usafi wao wa kimwili. Hilo ndilo lililo safi zaidi kwao. Hakika Mwenyezi Mungu anajua yote wanayoyafanya. Na waambie wanawake waumini wainamishe macho yao na wawe waangalifu kulinda usafi wao wa kimwili, wasionyeshe mapambo yao isipokuwa yale yanayoonekana kwa kawaida. Na wazifunike shingo zao kwa mitandio yao hadi kifuani, wasionyeshe mapambo yao isipokuwa kwa waume zao, au baba zao, au baba za waume zao, au wana wao, au wana wa waume zao, au ndugu zao, au wana wa ndugu zao wa kiume, au wana wa dada zao, au wanawake wenzao, au wale ambao mikono yao ya kulia inamiliki, au watumishi wanaume wasio na tamaa ya kimwili, au watoto wadogo ambao bado hawajajua mambo ya uchi wa wanawake. Wasipige hatua kwa miguu yao kwa namna itakayovuta makini kwa mapambo yao yaliyofichwa. Enyi waumini, mrejee kwa Mwenyezi Mungu kwa toba, ili mpate kufanikiwa. (Aya 30-31)

Tell believing men to lower their gaze and to be mindful of their chastity. This is most conducive to their purity. God is certainly aware of all that they do. And tell believing women to lower their gaze and to be mindful of their chastity, and not to display their charms except what may ordinarily appear thereof. Let them draw their head- coverings over their bosoms and not display their charms to any but their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are free of physical desire, or children that are as yet unaware of women’s nakedness. Let them not swing their legs in walking so as to draw attention to their hidden charms. Believers, turn to God in repentance, so that you may achieve success. (Verses 30-31)

Uislamu unataka kujenga jamii safi ambamo tamaa haichochewi kila wakati, na picha za kimapenzi hazionyeshwi kila mahali. Msisimko endelevu wa msukumo wa kimwili huzaa tamaa isiyoshibika ambayo inaweza kuwa isiyozuilika. Kutazama kwa kuiba, mwendo wa kuvutia, vipodozi vya kupindukia na miili iliyovaliwa nguo nyembamba vimekusudiwa tu kuongeza msisimko huo usioshibika na usiodhibitiwa. Hivyo, busara na kujizuia vinatwishwa mzigo mzito. Kwa hiyo, hubaki njia mbili: ama uhuru usio na mipaka unaopuuza kila kizuizi na thamani, au matatizo ya kisaikolojia na matatizo ya kiakili yanayotokana na kulazimika kukandamiza tamaa iliyochochewa kwa nguvu.

Maelekezo zaidi yanatolewa kwa wanawake kuhusu mwonekano wao hadharani:

A further instruction is given to women with regard to their public appearance:

“Wacha wajivute vitambaa vyao vya kichwa juu ya vifua vyao.” (Aya ya 31) Hapa kuna tatizo la tafsiri kwa sababu aya ya Qur’ani inatumia neno jayb, ambalo halimaanishi ‘kifua’. Badala yake, jayb maana yake ni sehemu ya juu iliyo wazi ya nguo, ambayo kwa kawaida huacha sehemu ya kifua cha mwanamke ikionekana. Kwa hiyo, wanawake wanaamriwa kuvishusha vitambaa vyao vya kichwa ili vifunike sehemu hiyo iliyo wazi, hivyo vikifunika kichwa, shingo na kifua. Kwa njia hii wanaficha mapambo yao ili yasionekane na macho yenye tamaa, hata katika kukutana kwa ghafla kati ya mwanamume na mwanamke. Mwanamume mcha Mungu daima atajitahidi kutoendelea kutazama hali kama hiyo wala kuirudia. Hata hivyo, mapambo na urembo vinapoonekana ghafla vinaweza kuacha athari ya kudumu, na hiyo ndiyo sababu ya amri ya kuyafunika. Jambo la muhimu kulitambua hapa ni kwamba Mwenyezi Mungu anataka kuwaepusha watu na aina hii ya mtihani.

“Let them draw their head-coverings over their bosoms.” (Verse 31) We have a translation problem here because the Qur’ānic verse uses the term jayb, which does not mean ‘bosom’. Jayb instead means the top opening of a dress which is bound to reveal a part of a woman’s bosom. Hence, women are ordered to bring their head coverings down so as to cover this opening, thus covering their heads, necks and chests. In this way, they cover their charms so as not to be displayed before hungry eyes, not even in a sudden encounter between man and woman. A God-fearing man will always try not to make such a look last long, or repeat it. Yet, it may have a lasting effect if charms and adornments are seen suddenly. Hence, the instruction to keep them covered. What is important to realize here is that God wants to spare people this type of test.

Licha ya tamaa yao ya asili ya kutaka kuonekana wazuri, wanawake Waislamu waliopokea agizo hili hawakulegea katika kulitekeleza kwa sababu nyoyo zao zilikuwa zimejaa nuru ya Mungu. Katika siku za ujinga kabla ya Uislamu, wanawake walikuwa wakitoka hadharani wakiwa wameacha vifua vyao wazi, kama ambavyo wanawake wanavyofanya leo katika jamii zisizo za Kiislamu. Lakini amri ilipoteremshwa ikiwataka wanawake wajisitiri na kufichua tu kile kinachoonekana kwa asili katika mapambo yao, mwitikio wao ulikuwa kama alivyoeleza 'Ā'ishah:

Despite their natural desire to want to appear beautiful, the Muslim women who received this instruction did not slacken to put it into effect because their hearts were resplendent with God’s light. In pre- Islamic ignorant days, women used to go out in public revealing their bosoms, just like women do today in non-Islamic societies. Yet when the order was revealed requiring women to cover themselves and reveal only what appears naturally of their charms, their response was as `Ā’ishah describes:

Hadi sasa, hatua zinazotajwa katika Qur'ani ni za kuzuia. Hata hivyo, mvuto wa kimapenzi ni halisi na unahitaji hatua za vitendo ili udhibitiwe ipasavyo. Suluhisho muhimu zaidi ni ndoa, pamoja na kuchukua hatua chanya za kuihimiza, na pia kuyafanya majibu mengine ya kimapenzi kuwa magumu zaidi au hata kutopatikana kabisa.

Up to this point, the measures the Qur’ān speaks about are preventive. Yet sexual attraction is very real and needs practical steps to ensure its proper control. The most important solution is marriage and the taking of positive steps to encourage it, together with making other ways of sexual response far more difficult or even totally unavailable.

Waozeeni walioolewa miongoni mwenu, pamoja na watumwa wenu wa kiume na wa kike walio wema. Wakiwa maskini, Mungu atawatajirisha kutokana na fadhila zake. Mungu ni Mwingi wa kutoa, Mwenye kujua yote. Na wale wasioweza kuoa na wajizuie hadi Mungu awatajirishe kutokana na fadhila zake. Na mtumwa yeyote kati ya watumwa wenu akitaka kujikomboa, mwandikieni hati ya ukombozi ikiwa mnaona ndani yao wema; na mwapeni katika mali ya Mungu aliyowapa. Wala msiwalazimishe watumwa wenu wa kike kufanya uzinzi, pale wanapotaka kujihifadhi, ili mpate faida ya dunia hii. Na atakayewalazimisha, basi baada ya kulazimishwa kwao, Mungu ni Mwingi wa kusamehe, Mwenye rehema. (Aya 32-33)

Marry the single from among you as well as such of your male and female slaves as are virtuous. If they are poor, God will grant them sufficiency out of His bounty. God is Munificent, All-Knowing. As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty. And if any of your slaves desire to obtain a deed of freedom, write it out for them if you are aware of any good in them; and give them something of the wealth God has given you. Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them]. (Verses 32-33)

Ndoa ndiyo njia sahihi ya kutimiza matamanio ya asili ya kimapenzi. Kwa hiyo, vikwazo vyote vinavyofanya ndoa kuwa ngumu vinapaswa kuondolewa, ili maisha ya binadamu yaendelee kwa njia hii ya asili na rahisi. Pesa ndiyo kikwazo kikuu kinachowakabili wale wanaotaka kuanzisha familia na kujilinda dhidi ya dhambi. Kwa hiyo, Uislamu umeweka mfumo jumuishi ambao hauweki wajibu bila kutoa zana zake au masharti yanayosaidia utekelezaji wake. Kwa kuwa unawataka watu wadumishe usafi wao wa kimaadili, unafanya ndoa kuwa rahisi kwa watu wote. Hivyo, ni yule tu anayeikataa kwa makusudi njia safi na tohara ndiye anayejiingiza katika dhambi.

Marriage is the proper way to satisfy natural sexual desires. Hence, all impediments that make marriage difficult should be removed so that human life can progress in this natural and simple way. Money is the primary impediment facing those who wish to establish families and protect themselves against sin. Hence, Islam puts in place an integrated system that does not make a requirement without providing its tools or the conditions that are conducive to its fulfilment. As it requires people to maintain their chastity, it makes marriage easy for all people. Hence only the one who deliberately turns away from the clean and pure way indulges in sin.

Wakati, licha ya haya yote, bado kuna katika jamii watu wasiooa, wanaume na wanawake, ambao ni maskini na hawawezi kumudu gharama za ndoa, jamii ya Kiislamu ni lazima iwasaidie kuoa. Hali hiyo hiyo inatumika kwa watumwa, wa jinsia zote mbili. Hata hivyo, wajibu huu unawahusu kwanza mabwana zao, ikiwa wanaweza kumudu gharama hizo. Umaskini hauwezi kamwe kuwa kikwazo kinachozuia ndoa pale ambapo wanaume au wanawake wasiooa wanafaa kuoa na wako tayari. Ni Mungu anayemtunza kila mmoja. Ameweka wazi kwamba atawapa vya kutosha watakapochagua njia safi na yenye afya, wakilinda usafi wao kupitia ndoa. "Ikiwa ni maskini, Mungu atawapa utajiri kutokana na fadhila zake." (Aya ya 32) Mtume ﷺ anasema: "Makundi matatu ya watu wana haki ya msaada utokao kwa Mungu: mtu anayejitahidi katika njia ya Mungu, mtumwa aliyekubaliana na bwana wake kujinunua ili awe huru na anataka kutimiza ahadi yake, na mtu anayetaka kuoa ili kulinda usafi wake." [Imepokewa na al-Tirmidhī na al-Nasā'ī] Hadi jamii ya Kiislamu itoe msaada unaohitajika ili waweze kuoa, watu wasiooa wanaagizwa kulinda usafi wao. "Lakini wale wasioweza kuoa, na wajizuie hadi Mungu awape utajiri kutokana na fadhila zake." (Aya ya 33) Hakika Yeye hufanya hivyo, kwa sababu "Mungu ni Mkarimu, Mjuzi wa kila kitu." (Aya ya 33) Yeye hamnyimi njia mtu anayetaka kushikamana na njia ya usafi na uadilifu, kwani anajua kikamilifu nia za watu.

When, despite all this, there remain in the community single men and women who are poor, unable to meet the expenses of marriage, the Muslim community must help them marry. The same applies to slaves, of both sexes. However, this duty applies in the first place to their masters, if they can meet such expenses. Poverty should never be an impediment preventing marriage when single men or women are suitable for marriage and are willing. It is God who provides for all. He has made it clear that He will give them enough when they choose the clean and healthy way, guarding their chastity through marriage. “If they are poor, God will grant them sufficiency out of His bounty.” (Verse 32) The Prophet says: “Three categories of people have the right to help provided by God: a person striving for God’s cause, and a slave who has arranged to buy his own freedom and wants to fulfil his commitment, and one who wants to marry in order to guard his own chastity.” [Related by al- Tirmidhī and al-Nasā’ī] Until the Muslim community provides the necessary help to enable them to get married, single people are instructed to guard their chastity. “As for those who are unable to marry, let them live in continence until God grants them sufficiency out of His bounty.” (Verse 33) This He certainly does, because “God is Munificent, All-Knowing.” (Verse 33) He does not stint the means of a person who wants to stick to the way of purity and chastity as He is fully aware of people’s intentions.

Tunaona jinsi Uislamu unavyotoa suluhisho la vitendo kwa tatizo halisi. Kila mtu aliye tayari kuoa au kuolewa anapaswa kuweza kufanya hivyo, hata kama huenda hana uwezo wa kifedha unaohitajika. Katika visa vingi, fedha, au ukosefu wake, ndicho kikwazo kigumu zaidi kinachowazuia watu kuoa au kuolewa.

Kinachokuwa kibaya zaidi kuliko kuwepo kwa watumwa katika jamii ni kwamba baadhi ya watumwa wanaweza kulazimishwa kufanya ukahaba. Katika siku za kabla ya Uislamu, bwana angeweza kuwafanya watumwa wake wa kike kuwa makahaba, akichukua baadhi au mapato yao yote. Aina hii ya ukahaba bado inatendeka hadi leo. Kwa kuwa Uislamu unataka mazingira ya kijamii ya Kiislamu yawe safi, unakataza uzinzi wa aina zote, hasa aina hii ya ukahaba. "Msiwalazimishe watumwa wenu wa kike kufanya ukahaba pale wanapotaka kuhifadhi usafi wao, kwa lengo la kupata faida ya kidunia. Na mtu yeyote akiwalazimisha, basi baada ya kulazimishwa, Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa rehema [kwao]." (Aya ya 33) Aya hii inawaonya wale wanaowalazimisha watumwa wao wa kike kufanya ukahaba, na kuwakemea kwa kutafuta kujinufaisha kwa njia hii ya uovu mkubwa. Pia inawaahidi wale wanaolazimishwa kufanya hivyo msamaha na rehema.

What is worse than the presence of slaves in the community is that some slaves might be put to prostitution. In pre-Islamic days, a master might make his female slaves prostitutes, taking some or all of their wages. This form of prostitution continues to be practised today. As Islam wants the Islamic social environment to be pure, it forbids all adultery, particularly this form of prostitution. “Do not force your maids to prostitution when they desire to preserve their chastity, in order to make some worldly gain. If anyone should force them, then after they have been compelled, God will be much forgiving, merciful [to them].” (Verse 33) This verse warns those who force their maids into prostitution, and rebukes them for seeking to enrich themselves in this highly immoral way. It also promises those who are forced to it forgiveness and mercy.

Al-Suddī anasema kwamba aya hii inamlenga moja kwa moja `Abdullāh ibn Ubayy, mnafiki mkuu wa Madīnah. Alikuwa na mjakazi mtumwa aliyeitwa Mu`ādhah. Alipokuwa akimpokea mgeni, alikuwa akimpa mjakazi huyu alale naye, akitumaini kupata faida ya kifedha au neema nyingine kutoka kwake. Mjakazi huyo alilalamikia jambo hili kwa Abū Bakr, naye Abū Bakr akamripoti kwa Mtume ﷺ, ambaye alimwamuru `Abdullāh ibn Ubayy aache vitendo kama hivyo. `Abdullāh akalalamika: “Nani atatutendea haki dhidi ya Muhammad? Anaingilia mambo kwa niaba ya mjakazi wetu!” Ndipo aya hii ikateremshwa.

Al-Suddī mentions that this verse points directly to `Abdullāh ibn Ubayy, the chief hypocrite in Madīnah. He had a slave maid named Mu`ādhah. When he received a guest, he would give him this maid to sleep with, hoping to gain financial reward or some other favour from him. The maid complained of this to Abū Bakr, and Abū Bakr reported it to the Prophet who ordered `Abdullāh ibn Ubayy to refrain from such deeds. `Abdullāh complained: “Who will restore justice to us against Muhammad? He interferes on behalf of our maid!” This verse was then revealed.