Uislamu Na Mwanamke

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Uislamu Na Mwanamke

Islam And Woman

by Muhammad Qutb34 min readViewed 177 times

Mashariki leo inachemka kwa hasira kuhusu haki za mwanamke na madai ya kumtaka awe sawa kabisa na mwanamume. Miongoni mwa watetezi wenye bidii zaidi wa haki za wanawake ni wale wanaume na wanawake ambao, kwa jina la Uislamu, wanazungumza kwa upumbavu mkubwa zaidi; baadhi yao kwa hila wanadai kwamba Uislamu umedumisha usawa kamili kati ya jinsia katika kila jambo, huku wengine, kwa sababu ya kutojua Uislamu au kuupuuza, wanadai kwamba Uislamu ni adui wa mwanamke, kwa kuwa unamdhalilisha na kushusha hadhi yake, ukimchukulia kuwa dhaifu kiakili na kumpa nafasi inayokaribiana sana na ya wanyama. Anapunguzwa kuwa chombo tu cha kumridhisha mwanamume kimwili na mashine ya kuzalisha jamii ya binadamu, jambo ambalo linatosha kuonyesha jinsi alivyo mtiifu kwa mwanamume machoni pa Uislamu, matokeo yake ni kwamba mwanamume anamtawala na kufurahia ubora wa kila upande juu yake.

The East today is simmering with a furor over the- rights of woman and a demand in her behalf for perfect equality with man. The most noteworthy among the feverous champions of women's rights are those men and women who in the name of Islam rave most foolishly, some mischievously alleging that Islam has in all respects maintained perfect equality between the sexes, while others, thanks to their ignorance of Islam or negligence thereof, claim that Islam is an enemy of woman, for it degrades her and lowers her status holding her intellectually deficient and assigning her a position very much akin to that of animals. She is reduced to no more than a mere means of sensual gratification for man and a machine for the propagation of the human species which is sufficient to show how subservient to man she is in the sight of Islam with the result that man dominates her and enjoys an all-round superiority over her.

Lakini pamoja na mapinduzi ya viwanda, mfumo mzima wa kijamii ulibadilika kabisa, nchini kama mijini. Maisha ya familia yaliharibika kabisa, na vifungo vilivyoshikamanisha wanafamilia vilikatika pale wanawake na watoto, kwa sababu ya mapinduzi ya viwanda, walilazimishwa kutoka nje na kufanya kazi viwandani. Tabaka za wafanyakazi polepole na taratibu ziliondoka maishani vijijini, maisha yaliyojengwa juu ya kanuni za uwajibikaji wa pamoja na ushirikiano, na kuhamia mijini ambako kila mtu aliishi maisha ya upweke, ambako hakuna aliyejali jirani yake, wala hakuna aliyekuwa na hamu ya kuwasaidia wengine, bali kila mtu alifanya kazi na kupata mapato ili kujitegemeza mwenyewe. Hapa, hakukuwa tena na kanuni za maadili zilizozingatiwa au kujaliwa. Wanaume na wanawake hawakujali tena mashaka ya kimaadili iwapo walipata nafasi ya kutimiza tamaa zao za kimwili. Matokeo yake, hamu ya kuoa na kutegemeza familia ilipungua miongoni mwa watu hawa, au iwapo ilibaki katika baadhi ya mioyo, mwelekeo ulikuwa kuiahirisha angalau kwa miaka kadhaa zaidi.1

But with the industrial revolution the whole of the social scene underwent a radical change in the country no less than in cities. The family life was completely ruined, and the ties holding together its members were torn asunder when women and children were, thanks to the industrial revolution, forced to go out and work in factories. The working classes slowly and gradually left the country life, a life based on the principles of mutual responsibility and co-operation, and came over to cities wherever everybody lived a solitary life and where nobody was interested in his neighbors nor was anyone in a mood to Support others but worked and earned to support his own-self. Here, there were no more any rules of morality observed or cared for. Men and women no longer bothered about moral scruples if they but once found an opportunity to gratify their sexual urge. As a result thereof the will to marry and support a family suffered decline among these people or if it still persisted in some hearts the trend was to postpone it at least for some years longer.1

Vita vilisababisha uhaba mkubwa wa wanaume kiasi kwamba walionusurika walikuwa na shida kuwajaza nafasi zilizoachwa. Viwanda havikuweza kuanza tena uzalishaji wake, wala uharibifu uliosababishwa na vita haukuweza kutengenezwa kutokana na uhaba wa mikono ya kufanya kazi. Hivyo ikawa ni jukumu la wanawake kutoka nje na kuchukua nafasi za wanaume, kwani kama wasingefanya hivyo, wao pamoja na wategemezi wao, yaani wazee na watoto wadogo, walikuwa wakitishiwa na njaa. Hata hivyo, kwenda kufanya kazi viwandani kulihitaji mwanamke apuuze hali yake ya kimaadili pamoja na asili yake ya kike, ambayo sasa ilikuwa imegeuka kuwa kikwazo halisi katika kujipatia riziki. Zaidi ya hayo, wamiliki wa viwanda hawakutaka mikono ya kufanya kazi tu; walitaka pia kutosheleza tamaa zao za kimwili. Udhaifu wa mwanamke sasa uliwapa fursa nzuri ambayo waliitumia kikamilifu. Hivyo mwanamke alilazimika kutekeleza wajibu wa aina mbili: kufanya kazi viwandani, na kujitahidi kwa kila awezalo kumfurahisha mwajiri wake. Mwanamke hakusumbuliwa na njaa pekee; hamu ya ngono nayo ilidai sehemu yake ya kutosheleza. Kwa kuwa idadi ya wanaume ilikuwa imepungua mno kutokana na vita, si wanawake wote waliweza kupata kutosheleza huko kupitia ndoa. Lakini imani na dini iliyoenea Ulaya haikuruhusu mitala - kama inavyoruhusu Uislamu - katika vipindi vya dharura kama hivyo. Hivyo mwanamke barani Ulaya aliachwa kwenye huruma ya matamanio yake yaliyomchukua bon gre' mal gre' (kwa hiari au kwa lazima). Hitaji lake la mkate na msukumo wa kupata kutosheleza kwa tendo la ndoa, pamoja na mapenzi yake kwa nguo za gharama, vipodozi n.k., ndivyo vilivyomlazimisha kuingia katika mtindo huu wa maisha.

The war had caused so great a shortage of men that the survivors could hardly supply their place. The factories could not restart their production nor could the war damages be repaired due to the shortage of working hands. Thus it fell upon women to go out and take the place of men, for if they did not, they as well as their dependents-old Women and small children-were threatened by hunger. To go and work in the factories, however, required that woman should ignore her moral temperament as well as her feminine nature which bad now become a positive hurdle in earning her living. Moreover, factory-owners did not want working hands merely; they wanted to satisfy their lust as well. The helplessness of woman now promised them an excellent opportunity of which they fully availed themselves. The woman thus had to discharge a two-fold duty: work in the factories, and try her level best to please her employer. The woman was not plagued by hunger alone; sex too claimed its share and gratification. As the number of men had fallen too low due to the war, not all the women could achieve that gratification through marriage. But the creed and religion prevalent in Europe did not allow polygamy-as Islam does-in such periods of emergency. Thus the woman in Europe was left at the mercy of her passions that swept her away bon gre' mal gre'. Her need for bread and the urge to achieve sexual gratification besides her love for costly clothes, cosmetics etc. were the factors that forced her to this course of life.

Kama kanuni ya msingi ya mfumo wake, Uislamu unashikilia kwamba mwanamke ni binadamu; na ana roho sawa na ya mwanamume: "Enyi watu! Mcheni Mola wenu Mlezi, aliyekuumbeni kutokana na nafsi moja, na akaumba mke wake kutokana nayo, na akaeneza kutokana nao wanaume wengi na wanawake." (Al-Nisaa: 1). Hivyo wanaume na wanawake wako sawa kabisa katika asili yao, makazi yao, na mahali pao pa kurejea, na kwa hiyo wana haki sawa na zinazolingana. Uislamu ulimpa mwanamke haki ya uhai, heshima, na mali, kama ilivyompa mwanamume. Yeye ni kiumbe anayestahili heshima, na si halali kwa yeyote kumtafutia kasoro au kumsengenya. Hakuna anayeruhusiwa kumchunguza kwa siri au kumdharau kwa sababu ya kazi zake kama mwanamke. Haya ndiyo haki ambazo wanaume na wanawake wanazifurahia, bila ubaguzi dhidi ya yeyote wao. Sheria iliyowekwa kuhusu haya iliwahusu wanaume na wanawake kwa usawa: "Enyi mlioamini! Kundi moja la watu lisiwadharau kundi jingine; huenda hao wakawa bora kuliko hao. Wala wanawake wasiwadharau wanawake wengine; huenda hao wakawa bora kuliko hao. Wala msitukanane wenyewe kwa wenyewe, wala msitoane majina mabaya." (Al-Hujuraat: 11). "...Wala msipelelezane, wala msisengenyane." (Al-Hujuraat: 12). "Enyi mlioamini! Msiingie nyumba zisizokuwa nyumba zenu mpaka mtake idhini na mtoe salamu kwa wakazi wake." (Al-Nuur: 27). Mtume ﷺ alisema: "Ni haramu kwa Muislamu kuchukua uhai, heshima na mali ya Muislamu mwenzake." (Bukhari na Muslim).

As a fundamental principle of its system, Islam holds that woman is a human being; and she has a soul similar to that of man: "0 people! be careful of (your duty to) your Lord, who created you from a single being and created its mate of the same (kind) and spread from these too many men and women" (iv: I). Thus men and women are quite equal to each other in their origin, their abode as well as in their place of return and are as such entitled to similar and equal rights. Islam gave her the right to life, to honor, and to property like men. She is a respectable being and it is not permissible for anyone to find fault with her or backbite her. No one is permitted to spy on her or hold her in contempt due to her functions as a woman. These are the rights that both men and women enjoy, there being no differentiation against either of them. The law laid down about these applied to men and women alike: "0 ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, by (offensive) nicknames" (xlix: 11), "... and spy not on each other, nor speak ill of each other behind their back (xlix: II). “0 you who believe I do not enter houses other than your own houses until you have asked permission and saluted their inmates" (xxiv: 27). The Holy Prophet said: "It is forbidden for a Muslim to take the life, honor and property of another Muslim.” (Bukhari and Muslim).

Hebu tusimame hapa kwa muda kidogo ili kuzingatia mambo mawili muhimu kuhusu haki ya mwanamke kumiliki mali na kuitumia au kuinufaisha atakavyo. Mifumo ya kisheria ya Ulaya iliyojiita "ustaarabu" hadi hivi karibuni haikumpa mwanamke haki hizi hata moja. Angeweza kuzitumia kwa njia isiyo ya moja kwa moja tu, kupitia mwanamume: mumewe, baba yake au mlezi wake. Maana yake ni kwamba hata baada ya Uislamu kumpa mwanamke haki hizi, mwanamke wa Ulaya alinyimwa hizo kwa zaidi ya miaka elfu moja na mia moja na kumi. Na alipozipata hatimaye, hakuzipata kwa urahisi, wala katika mapambano hayo magumu ya kudai haki zake hakuweza kuhifadhi tabia yake ya asili, heshima yake na utukufu wa utu wake. Ilimbidi kuacha sifa hizi zote, na kupitia mfululizo wa kutisha wa kazi ngumu, mauaji, dhiki na mateso, ili apate kitu kisichokuwa zaidi ya sehemu ndogo ya kile ambacho Uislamu tayari ulikuwa umewapa wanawake. Hili halikutokana na shinikizo la hali fulani za kiuchumi, wala kutokana na mgongano wa kitabaka unaoendelea duniani. Lilianzishwa badala yake na hamu ya kutekeleza ukweli na haki, mambo mawili ya msingi kabisa ya maisha ya binadamu, kwa vitendo badala ya kuwa katika ulimwengu wa ndoto. Pili, ni lazima pia tuzingatie ukweli kwamba ukomunisti hasa, na Magharibi kwa ujumla, wanashikilia kwamba maisha ya binadamu ni sawa na uwepo wa mwanadamu wa kiuchumi.

We must pause here awhile to take note of two important points concerning woman's right to hold property and use or exploit it at will. The legal systems of the "civilized" Europe till very recently did not give any of these rights to woman. She could exercise these rights only indirectly through a man, her husband, father or guardian. This means, in other words, that even after Islam had granted woman these rights, the woman in Europe was deprived of them for more than eleven hundred years. And when she at last secured them she did not do so easily nor could she during this hard struggle for her rights keep intact her innate character, honor and nobleness of person. She had rather to forego all of these virtues besides experiencing a gruesome chain of hard work, murders, privations and miseries in order to obtain what was no more than a mere portion of what Islam had already granted to women folk, not due to the pressure of some economic circumstances, or as a result of the inter-class conflict going on in the world. It was rather initiated by its desire to implement truth and justice, the two most cardinal facts of human life-in practice rather than in the world of dreams; In the second place, we must also take note of the fact that communism in particular and the West in general hold that human life is synonymous to man's economic existence.

Uislamu ulimpa mwanamke haki hii kwa maneno yaliyo wazi na yasiyo na shaka, ambayo angeweza kuitumia kila alipotaka kufanya hivyo.1 Lakini Uislamu haukuishia hapo, bali ulienda hatua moja zaidi kwa kumpa mwanamke haki ya kupendekeza ndoa yake kwa mwanaume yeyote aliyempenda kumuoa. Mwanamke wa Ulaya alipata haki hii tu katika karne ya kumi na nane, na bado ilisifiwa huko kama ushindi mkubwa sana wa mwanamke dhidi ya mila za karne nyingi za zamani! Tena ni Uislamu ambao, wakati dunia nzima ilipozama katika ujinga na giza, ulisisitiza umuhimu wa elimu kwa binadamu, si kama haki maalum ya tabaka fulani, bali kama hitaji la msingi lisiloepukika kwa kila mwanaume. Uislamu uliwafanya Waislamu kuwa na wajibu wa kupata elimu, kama sharti la lazima la kuwa waumini wa kweli wa Mungu na wa Uislamu. Pia ni sifa ya Uislamu kwamba ulikuwa dini ya kwanza iliyotambua hadhi ya kibinadamu ya mwanamke kuwa ya pekee na huru, na kumfundisha kwamba hawezi kufikia ukamilifu bila elimu: kupata elimu kulikuwa wajibu wa mwanamke kama ulivyo wa mwanaume, kwani Uislamu ulitaka wanawake wakuze uwezo wao wa kufikiri pamoja na uwezo wao wa kimwili, na hivyo kupanda hadi viwango vya juu vya uwepo wa kiroho. Ulaya, kwa upande mwingine, haikutambua haki yoyote kama hiyo kwa mwanamke hadi hivi karibuni, na hatimaye ilimpa haki hiyo tu pale ilipolazimishwa na shinikizo la hali za kiuchumi.

Islam gave her this right in clear and unequivocal terms which she could exercise whenever she had a mind to do so.1 Not content with this, Islam even went a step further giving her the right to propose her marriage to any man she liked to marry. The European woman obtained this right only in the eighteenth century and still it was hailed there as a very great victory for woman against the centuries old traditions of the past! Again it was Islam that at a period when the entire world was lost in ignorance and darkness stressed the importance of knowledge for mankind, not as a special privilege of a particular class but as an essential and unavoidable need for each and every man. Islam made it obligatory upon Muslims to acquire knowledge as a necessary condition to their being true believers in God and Islam. It also goes to credit of Islam that it was the first religion that acknowledging a separate and independent human status of woman impressed upon her that she could not achieve perfection without knowledge: Acquisition of knowledge was as great a duty of woman as of man, for Islam wanted the women folk to develop their rational faculties along with their physical ones and thus ascend to higher planes of spiritual existence, whilst on the other hand Europe did not even recognize any such right for woman till very recently and did in the end grant it to her only when compelled by the pressure of economic circumstances.

“Mwanaume, kwa upande mwingine, ana wajibu tofauti kabisa ambao amepewa kwa kufaa lakini kwa namna tofauti na mwanamke. Ni lazima ashiriki katika mapambano ya maisha yanayoendelea katika ulimwengu wa nje, iwe ni kwa kuwashinda wanyama wakali msituni, au kupambana na nguvu za maumbile duniani na mbinguni, au kuunda serikali, au kutunga sheria kuhusu uchumi wa taifa. Ni lazima akabiliane na matatizo haya yote ili apate riziki, na kulinda nafsi yake, mke wake pamoja na watoto wake dhidi ya dhulma. Mwanaume kama mwanaume hahitaji hali ya hisia kali na za kihisia-moyo ili kutekeleza kazi zake maishani. Hisia huthibitika kuwa zenye madhara zaidi kuliko zenye manufaa katika kutekeleza wajibu wake, kwani zina sifa ya kubadilika-badilika, hivyo hubadilika haraka na kuwa hali za akili zinazopingana kabisa. Hazina uwezo wa kufuata mwenendo mmoja kwa muda mrefu. Vitu vinavyowavutia hubadilika kila wakati. Tabia kama hiyo ya hisia inayobadilika-badilika inafaa kwa uzazi, ambao unapaswa kukabiliana na hali zinazopingana na zinazobadilika. Lakini hazimsaidii mwanaume ambaye kazi yake inamtaka uthabiti na msimamo kwa vipindi virefu vya wakati. Badala yake, ni mwelekeo wake wa kiakili unaomsaidia katika maisha ya kivitendo ambamo lazima apambane na nguvu nyingi zenye upinzani. Hivyo ana ufanisi zaidi katika kupanga, katika kupitia hali kwa makini na kuzingatia matokeo yote yanayoweza kutokea katika mpango wake kabla ya kuutekeleza kwa vitendo. Akili husogea polepole lakini kwa uthabiti, kwani wepesi na kasi ya kutenda hazitarajiwi kutoka kwake, tofauti na hisia kali zinazopaka rangi maisha yote ya mwanamke. Hata hivyo, kinachotarajiwa kutoka kwa akili ni kwamba ionyeshe njia iliyo sahihi zaidi ya kufikia lengo lake, iwe ni kuwinda mnyama, kuvumbua chombo, kuweka misingi ya mfumo mpya wa uchumi, kuanzisha aina mpya ya serikali, kuanzisha vita, au kufanya amani.” Shughuli hizi zote za mwanadamu zinategemea uwezo wake wa kiakili. Hisia zinazoingia ndani bila shaka zitaziharibu.

“Man, on the other hand, has to discharge a quite different duty for which he is equipped aptly but differently from woman. He has to engage in the struggle of life going on in the outside world, be it in the form of subduing wild beasts in jungles, or contending against the forces of nature on earth and heavens, or forming of a government, or legislating about national economy. He has to tackle all these problems to scratch a living, and safeguard his person, his wife as well as his children against oppression" "Man as such does not need the vehement emotional nature for the performance of his functions in life. Emotions prove harmful rather than helpful in pursuance of his duties, for they are characterized with a fickleness that causes them change rapidly and into mutually quite contradictory states of mind. They are unable to pursue a course of action for long. The objects attracting them ever change. Such an ever-changing emotional character is suitable for motherhood that has got to deal with mutually opposed and changing situations. But they are not helpful for man whose work demands of him constancy and steadfastness for long periods of time. Rather it is his intellectual disposition that proves helpful to a practical life where he has to contend against so many adverse forces. He has thus more efficiency in planning, in carefully revising the situation and taking note of all the possible consequences of his scheme before actually translating it into action. The intellect moves slowly but steadily, for quickness and rapidity of action are not expected of it as against the vehement emotions that lend color to the whole existence of woman. What is, however, expected of intellect is that it should show a most proper way to achieve its end, be it the hunting of a beast, inventing of an instrument, laying down the foundations of a new system of economy, setting up a new form of government, kindling a war, or making peace. All these activities of man depend upon his intellectual ability. Emotions creeping in cannot but spoil them".

"Hivyo basi jinsia mbili zinapatikana zikiwa zimechanganyika, kana kwamba ziko katika mchanganyiko mmoja. Ukimkuta mwanamke anayeweza kutawala, kutoa haki, kubeba mizigo mizito na kupigana vitani.... na ukikutana na mwanamume anayeweza kupika, kufanya kazi za nyumbani au ana hisia nyororo za kimama kwa watoto, au ni mwepesi sana wa hisia na huathiriwa na hali zinazobadilika, basi lazima ukumbuke kwamba yote hayo ni ya kawaida; hakuna lolote lisilo la kawaida ndani yake. Ni matokeo ya kimantiki ya ukweli kwamba kila jinsia ina ndani yake chembechembe za jinsia zote mbili. Lakini hili halithibitishi hata kidogo kile ambacho Wamagharibi waliopotoka na Waashariki wasiopatana na hilo wanataka tuamini. Tatizo halisi, lililofupishwa, ni hili: je, majukumu haya ya ziada anayoitwa kutekeleza mwanamke yanaweza kuchukua nafasi ya wajibu wake halisi na wa kiasili? Je, pamoja na haya yote, bado hahisi hamu ya nyumba, watoto na familia? Zaidi ya yote, je, hahisi tena haja ya mwenzi wa kiume (au kutosheleza silika yake ya kijinsia)?" Sasa tukiisha kujua uhalisia wa tofauti kati ya mwanamume na mwanamke, na turejee kwenye mambo yanayounda msingi wa kutofautisha jinsia mbili na kazi zake, katika Uislamu.

"The two sexes are thus found mixed up, as it were, in a medley. If you find a woman who is capable of ruling, dispensing justice, lifting heavy burdens and fighting in wars....and if you come across a man who can cook, do household chores or has got very tender motherly feelings for children or is very fickle emotionally and is visited by shifting moods, then you must remember that it is all natural; there is nothing unnatural about it. It is the logical result of the fact that each sex has in itself the germs of both sexes. But this does not at all prove what these misguided westerners and the discordant easterners would have u believe. The real problem stated briefly rather is: can all these extra-functions that a woman is called upon to perform substitute for her real and natural function? Does she in the presence of these no longer feel the desire for a home, children and a family? Above all, does, she no longer feel the need for a male partner (or the gratification of her sex instinct?" Now that we know the reality of differences between man and woman, let us return to the points that form the basis of differentiation between the two sexes and their function, in Islam.

Kuhusu mirathi, Uislamu unasema: "Kwa mwanaume ni sawa na sehemu ya wanawake wawili," jambo ambalo ni la kawaida na lina haki, kwani ni mwanaume peke yake ndiye anayewajibika kubeba majukumu yote ya kifedha. Mwanamke hana wajibu wa aina hiyo wa kutumia fedha kwa mtu yeyote isipokuwa nafsi yake mwenyewe na mapambo yake, isipokuwa, bila shaka, pale anapokuwa kichwa cha familia, lakini hali kama hiyo hukutana mara chache sana katika jamii ya Kiislamu, kwani mradi mwanamke awe na ndugu, hata wa mbali kiasi gani, hana haja ya kuchukua juu yake jukumu la kuitegemeza familia yake. Je, mpangilio kama huo unaweza kuitwa dhuluma dhidi ya mwanamke kama wafuasi wa ufeministi wanavyodai? Tukiacha kando madai hayo ya bure na madai yenye upendeleo, tatizo ni la hesabu rahisi tu: kwa jumla mwanamke hupata theluthi moja ya mali iliyorithiwa ili aitumie kwa ajili ya nafsi yake, ilhali mwanaume hupewa theluthi mbili yake ili atimize wajibu wake wa kifedha kwanza kwa mke wake (yaani mwanamke), na pili kwa familia yake na watoto. Basi, kwa kuzungumza kwa hesabu rahisi, sehemu kubwa zaidi huenda kwa nani? Huenda wakawepo baadhi ya wanaume wanaopenda kutumia fedha zao zote kwa ajili yao wenyewe na hawapendi kuoa wala kuanzisha familia, lakini visa kama hivyo ni vichache. Kwa kawaida ni mwanaume anayebeba mzigo wa kifedha wa familia yake, ikiwa ni pamoja na mwanamke, yaani mke wake, si kwa hisani bali kama wajibu wa kimaadili. Ikiwa mwanamke ana mali yake mwenyewe, mumewe hawezi kuichukua bila ridhaa yake; hata hivyo, bado atalazimika kubeba mzigo wake wa kifedha kana kwamba hana chochote cha kujitegemeza nacho. Na ikiwa atamkatalia posho hiyo, au akawa bakhili kulingana na kipato chake, mwanamke anaweza kufungua malalamiko dhidi yake Mahakamani na kumlazimisha kumpa posho ya matumizi, au kujitenga naye. Hakuna sababu yoyote ya kusema kwamba katika urithi mwanamke hupokea sehemu ndogo kuliko ya mwanaume, kwani kwa kuzingatia majukumu yake ni jambo la kawaida kabisa kwamba mwanaume apate sehemu mara mbili ya ya mwanamke.

About inheritance Islam says: "To the male the equivalent of the portion of two females," which is quire natural and justified, fur it is man alone who is charged with shouldering all the financial obligations. The woman is under no such obligation as to spend money on anyone but her own person and toilet, except, of course, when she should head her family but such a situation is very rarely met with in an Islamic society, for so long as a woman has got a relation howsoever distant she need not take upon herself the support of her family. Can such an arrangement be termed as injustice towards woman as the votaries of feminism aver? Leaving aside these vain postulations and prejudiced claims, the problem is just one of a simple reckoning: on the whole woman gets one-third of the inherited property to spend it on her person, whereas man is given two-thirds of it to discharge his financial obligations in the first place, towards his wife (that is the woman), and secondly his family and children. As such, speaking in terms of simple mathematics to whom does the larger portion go? There may be certain men who are wont to spend all their money on themselves and are disinclined to marry or found a family, but such cases are uncommon. Normally it is the man who shoulders the financial burdens of his family including a woman-his wife-not as an act of grace but as a moral obligation. If a woman possesses a property of her own, her husband cannot take it away from her without her consent; he would even then have to bear her financial burden as if she had nothing in her possession to support herself with. And if he should refuse her this allowance or should he be miserly in proportion to his income she can lodge a complaint against him in the Court and force him to give her the sustenance allowance or get free from him. There is as such no justification to say that in inheritance woman receives a share less than that of man, as in view of his obligations it is but natural that a man should get double the share of a woman.

Kwamba ushahidi wa wanawake wawili katika Uislamu unalingana na ule wa mwanamume mmoja hakuthibitishi kwamba mwanamke si bora kuliko nusu ya mwanamume. Ni hatua ya busara kulinda na kuhifadhi tabia halisi ya ushahidi wa kisheria mahakamani kwa njia zote zinazowezekana, na dhidi ya upotoshaji wote unaowezekana, bila kujali kama ushahidi huo ni wa kumtetea au wa kumshtaki mtuhumiwa. Mwanamke, kwa asili yake, ana hisia kali sana, huathirika kwa urahisi, na huelekea kupotoka kutoka kwenye ukweli halisi wa kesi husika. Kwa hiyo ni busara kuwa na mwanamke mwingine pamoja naye, "ili mmoja akikosea, mwingine amkumbushe," kwa sababu inawezekana kabisa kwamba mtuhumiwa, ambaye mwanamke ashuhudie dhidi yake au kwa ajili yake, ni mwanamke mvutia, jambo ambalo linaweza kumfanya shahidi awe na wivu na uadui dhidi yake, na hivyo kutoa ushahidi wa uongo. Vilevile, huenda mtuhumiwa ni kijana wa kiume ambaye sura yake inaweza kumchochea hisia za kimama kwa shahidi, hadi akatoa ushahidi wa uongo kwa kujua au bila kujua. Lakini ni nadra sana kwa wanawake wawili wanaofika mahakamani kwa pamoja kuangukia kosa la aina hiyo, wote wawili wakitoa ushahidi wa uongo. Katika hali kama hizo, uwezekano mkubwa ni kwamba mmoja wao akidanganyika au kuchanganyikiwa kuhusu ukweli, mwenzake atamrekebisha. Hata hivyo, ni lazima kuongeza hapa kwamba ushahidi wa mwanamke mmoja peke yake unaaminika kabisa ikiwa shahidi huyo ni mtaalamu wa magonjwa ya wanawake na anatoa ushahidi katika kesi inayohusu magonjwa hayo.

That the evidence of two women is in Islam equivalent to that of one man also does not prove that woman is not better than a half man. It is rather a wise step to secure and preserve the genuine character of legal evidence in courts through all possible means and against all possible perversities irrespective of the fact whether the evidence is for or against the accused. The woman is by her very nature vehemently emotional, impressionable and liable to digress from the real facts of the case in hand. Therefore it is wise to have another woman along with her "so if the one erreth the other will remember," for it is quite possible that the accused, against or for whom a woman appears as a witness, may be an attractive woman which may make the witness jealous and hostile towards her and so give a wrong evidence; again maybe that the accused is a young man whose sight may so arouse the mother in the witness that knowingly or unknowingly she proffers evidence that is false. But it is very rare that two women appearing before the court at once should fall a prey to such an error, both of them offering false evidences. The chances in such situations are rather that if one of them is deceived or confused about truth, her companion may correct her. It must, however, be added here that a single woman's evidence is quite dependable if the witness concerned be a specialist in female diseases and she appears as a witness in a case concerning these.

Kwa hiyo kuna uwezekano mbili tu uliobaki. Kabla ya kuzizingatia, tungependa kuuliza swali: ni jinsia ipi kati ya hizi mbili iliyo bora zaidi kubeba majukumu ya uongozi wa familia? Je, yule aliyejaaliwa sifa za kiakili yuko katika nafasi bora zaidi ya kuiongoza familia, au yule ambaye uwepo wake una sifa ya hisia? Tatizo linatatuliwa mara tu tunapotambua kwamba ni mwanaume, kwa kuwa amejaaliwa sifa za kiakili na mwili imara, ndiye anayestahili zaidi kuongoza kuliko mwanamke, ambaye kwa asili yake ni mwenye hisia, anaathiriwa kwa urahisi na mambo ya nje, na hivyo hana uwezo wa kutosha kwa mapambano ya maisha pamoja na uongozi wa familia. Hata mwanamke mwenyewe hamheshimu mwanaume aliye dhaifu, ambaye anaweza kushindwa naye kwa urahisi. Anamdharau; wala hawezi kamwe kujilazimisha kumwamini. Tabia hii ya mwanamke huenda ikawa ni mabaki ya mtazamo aliojifunza kwa karne nyingi na kupitia mafunzo aliyopokea zamani. Hata hivyo, ukweli ambao hauwezi kukanushwa ni kwamba bado anavutiwa sana na mwanaume mwenye mwili uliojengeka vizuri, kama inavyoonekana katika mfano wa mwanamke wa Kimarekani. Ingawa amefikia hadhi sawa na mwanaume na kutambuliwa kama kiumbe huru kabisa, anapenda kujiweka chini ya mwanaume, kufanya mapenzi naye na kujaribu kumshinda moyo. Anavutiwa na mwili wake imara uliojengeka vizuri, kifua kipana, na anapojiridhisha na nguvu zake dhidi ya udhaifu wake wa kimwili, hujisalimisha kwake.

There are thus only two possibilities left. Before considering these we would like to ask the question: which of the two sexes is better equipped to shoulder the responsibilities of headship of the family? Is the one equipped with rational qualities in a better position to head the family or that whose existence is characterized by emotions? The problem is resolved the moment we realize that it is the man, equipped as he is with rational qualities and a strong physical body, who is more entitled to head than woman who is by her very nature emotional, susceptible to external influences and thus ill equipped for the struggle of life as well as the headship of the family. Even woman herself does not respect a man who is a weakling and can easily be conquered by her. She despises him; nor can ever bring herself to trust him. This behavior of woman may be the vestigial remnant of the attitude of mind she imbibed over the centuries and through the training she received in the past. The fact is, however undeniable that she is still strongly drawn to a physically well-built man, as is shown by the case of the American woman. Though she has achieved an equal footing with man and has come to be recognized as a quite independent being, she enjoys subjecting herself to man, makes love to him and tries to win him over. She is moved by his strong well-built body, broad chest and when satisfied of his strength as against her own physical weakness she surrenders her person to him.

Tuwe na ukumbusho hapa kwamba ndoa kwanza kabisa ni uhusiano wa kibinafsi, na kama uhusiano mwingine wowote baina ya watu wawili, unategemea kwanza kabisa maelewano ya kibinafsi, ya kisaikolojia, ya kiakili na ya kimwili baina ya watu wanaohusika. Sheria haiwezi kuhakikisha hata mojawapo ya haya kwa amri. Kwa hiyo, ikiwa wanandoa wanaishi kwa amani na maelewano kamili, hilo huenda lisitokane na kuzingatia kwao kwa makini kanuni zote za maisha ya ndoa. Kwani mara nyingi hutokea kwamba mapenzi kati ya mume na mke yalikuja baada ya ugomvi mkali. Vilevile, ikiwa katika maisha ya ndoa ya wanandoa kunaonekana hali ya kutoelewana na mgongano, huenda hilo lisitokane na kosa fulani la mume au utovu mkubwa wa utii wa mke. Inawezekana kabisa kwamba wote wawili ni watu wema sana kama binadamu, lakini bado tabia zao zinaweza kutofautiana, hivyo wanaweza kuhuzunika kwa kuona haiwezekani kufikia makubaliano baina yao, lakini bado wasiweze kufikia maridhiano wao kwa wao.

Let us remark here that marriage is primarily a personal relationship and, like every other relationship between two persons, depends, in the first place, on the personal, psychological, rational and physical harmony between the persons concerned. The law can hardly secure any of these by an order. Therefore if a married couple lives in perfect peace and harmony it may not necessarily be due to their meticulous observance of all the rules of matrimonial life. For, many a time it happens that consummation of love between man and wife followed their bitter bickering. Similarly, if a state of discord and conflict is witnessed in the married life of a couple it may not be due to some mistake on the part of the husband or a gross disobedience of the wife. It is just possible that both of them may be exceptionally noble as human beings, but still their temperament may differ and so they may lament the impossibility of coming to terms between themselves but still they may not be able to effect a compromise with each other.

Chanzo chake hakiko katika tamaa ya kimwili ya mume peke yake. Jambo hili lazima lirekebishwe kwa kuridhisha, na upatano kamili kati ya mume na mke lazima urejeshwe. Ima mume ajichunguze mwenyewe iwapo mkewe anakataa kumtimizia, au mke lazima akubali matakwa ya mumewe kama mke anayempenda kweli, kwa sababu hapendi kutengana naye. Ikishindikana hayo, wanaweza kutengana kwa upole mkubwa. Lakini maadamu wanaishi pamoja kama mume na mke, mke lazima, kwa mujibu wa sheria ya Kiislamu, akubali matakwa ya mumewe katika mambo ya tendo la ndoa, kwani hilo ni jambo la kawaida. Hii si lazima iwe ishara ya mamlaka ya kiholela au ya kulazimishwa. Lengo lake ni kumzuia mume asiendeshwe kwenye njia ya uovu wa kimaadili au kuingia katika mkataba mwingine wa ndoa, jambo ambalo ni chungu zaidi kwa mke. Hata hivyo, sheria haisisitizi kuendelea kwa mahusiano yenye mvutano kiasi cha kumfanya mke ahisi chuki dhidi ya mumewe, na upendo wake kwake ugeuke kuwa chuki kamili kutokana na mume kung'ang'ania kutimiza matakwa yake katika mambo ya tendo la ndoa. Katika hali hii pia, wangefanya vyema zaidi kutengana.

Its origin lies not in the sexual craving of the husband alone. It must be remedied satisfactorily and a complete harmony between the husband and the wife must be restored. Either the husband should check himself if his wife refuses him or the wife must Comply with the wish of her husband like a truly loving wife as she would not like to get separated from him. Failing this they may be separated from each other in a very gentle manner. But-so long as they live together as husband and wife, the wife must, according to the Islamic law, comply with the wish of her husband in sexual matters, as it is but natural. It dot's not necessarily imply an arbitrary authority or compulsion. It is meant to prevent the husband from being driven to pursue a course of moral perversion or entering into another marriage contract, a thing all the more painful to the wife. The law does not, however, insist on the continuance of such strained relations as make the wife feel repulsion from her husband and her love for him changes into a Positive dislike due to his insistence on having his way in sexual matters. They may in this case too better separate from each other.

Wajibu wa pili wa mke kwa mumewe kwamba hapaswi kumruhusu yeyote ambaye mume hapendi kumkanyagia kitanda chake, unamaanisha kwamba hapaswi kumruhusu mtu yeyote aingie nyumbani kwake ambaye mume hapendi aingie. (Hata hivyo, hili halirejelei kwa namna yoyote zinaa, kwani ni haramu kwa sheria na lazima liepukwe hata kama mume angeonekana kulikubali.) Hekima ya amri hii iko wazi kutokana na ukweli kwamba migogoro mingi kati ya wanandoa husababishwa na kuingiliwa kwa mtu wa tatu anayeeneza habari za uongo, masingizio, na hivyo kuchochea zaidi ugomvi wa kifamilia. Je, itakuwaje ikiwa, ili kuzuia maendeleo kama hayo, mume angemtaka mkewe asimruhusu mtu fulani aingie nyumbani kwake, lakini yeye akapuuza agizo hilo? Matokeo yatakuwa uwepo wa chanzo cha mara kwa mara cha fitina, jambo litakalofanya upatanisho kati yao kuwa hauwezekani. Kwa hivyo, wajibu huu wa mke pia unalenga manufaa ya maisha ya kifamilia, ikiwa ni pamoja na watoto, ambao wanahitaji mazingira mazuri yenye upendo na huruma kwa ukuaji wao sahihi na wa kawaida.

The second obligation of the wife towards her husband that she should not allow anyone such as is disliked by her husband to tread his bed, implies that she should not let anyone enter his house whom he would not like to enter into. (This does not, however, in any way refer to adultery as it is forbidden by law and will have to be eschewed even if the husband should happen to favor it). The wisdom of this commandment is manifest from the fact that a great many disputes between the married couples are caused by the intervention of a third person who spreads false reports, slanders and thus adds fuel-to their family quarrels. What if in order to prevent such a development the husband were to demand of his wife not to allow a certain person into his house but she disregards it? The result will be the presence of a constant source of mischief rendering the patch-up between them impossible. Thus this obligation of the wife also purports to the good of family life including the children who require a congenial atmosphere of love and sympathy for their proper and normal growth.

Inaweza kuulizwa: kwa nini basi sheria haikutoa pia kwamba mume naye awe na wajibu wa kutomruhusu mtu yeyote aingie nyumbani kwake endapo mke wake atapinga jambo hilo? Katika maisha ya kawaida, mume na mke wanapoishi kwa amani na upendo na wana ustaarabu wa kutosha, swali kama hilo haliwezi kujitokeza kabisa, kwani wanaweza wasione shida yoyote ya kufikia maelewano yao wenyewe juu ya mambo kama hayo yote. Lakini ikiwa kutokuelewana kutaingia na kubana uhusiano wao, na kuwafanya wasiweze kufikia makubaliano baina yao, itawalazimu kwenda mahakamani ili kupatanisha tofauti zao. Sasa kama mke angekuwa na haki ya kumzuia mtu yeyote kuingia nyumbani kwa mumewe, jambo hilo lingeweza kuzidisha tatizo, kwa sababu hapa tunaweza kueleza kwamba hisia za mwanamke katika visa vingi si za busara, kwa kuwa ni tafakari ya haiba yake binafsi badala ya matokeo ya busara yoyote. Hisia hizo zinaweza kuwa zimetokana na mahusiano yake yasiyo ya kustarehe na ndugu wa mumewe, kama mama mkwe au dada mkwe, na kadhalika. Kwa hiyo, kumfanya mume alazimike kumtii mkewe katika hali kama hiyo hakungekuwa hatua ya busara; badala yake kungekuwa tendo la huruma isiyo na msingi ambalo laweza kubadilika punde au lisiwe na uhalisia wowote.

It may be asked: why then did the law not also provide that the husband too should be under an obligation not to allow anyone into his house if his wife should happen to disapprove of it? In normal life when husband and wife are living in peace and love and are civilized enough no such question may arise at all, as they may feel no difficulty in reaching an understanding between themselves on all such points. But supposing that discord does creep in straitening their relations and making it impossible for them to reach an agreement between themselves, they would have to go to court for a rapprochement of their differences. Now if the wife should enjoy the right to debar anyone from the house of her husband, it may make the matter worse, for we may at this place point out that the impressions of the woman are in most of the cases illogical as they are purely the reflection of her own peculiar personality rather than the outcome of any prudence. They may have sprung up from her constrained relations with the in-laws, the mother or the sister etc. of her husband. Therefore to make it incumbent upon the husband to obey his wife in such a circumstance would not be a judicious step; it would rather be an act of mawkish tenderness that may soon suffer a change or be completely unfounded in reality.

Inaonyesha kwamba lazima kuwepo na mamlaka ya ndani ya kushughulikia kesi zinazohitaji kuonywa. Ni mamlaka hii ya ndani ambayo inatekelezwa na mwanaume kwa kuwa yeye ndiye kichwa halisi na cha mwisho cha familia yake. Katika aya iliyo hapo juu anaagizwa kumwonya mkewe bila kumdhalilisha. Akiacha, uovu unarekebishwa. Lakini akiendelea katika mwenendo mbaya, anapaswa kumtenga kitandani mbali nae, adhabu ambayo ni kali kidogo kuliko ile ya kwanza. Pia inaonyesha jinsi Uislamu unavyoona kwa undani saikolojia ya mwanamke ambaye, kwa kujivunia uzuri wake na mvuto wake wa kibinafsi, wakati mwingine hujifanya mpenda kuvutia wengine kiasi kwamba hufikia kiwango cha kiburi kisicho na adabu. Kwa hiyo, kutengwa kwake kitandani mbali nae kunamaanisha kwamba mume hajali uzuri wake, mvuto wake na kujionyesha kwake. Hili linaweza kupunguza kidogo kiburi chake kilichopanda na hivyo kumrudisha katika akili yake. Lakini kama njia hizi zote za kurekebisha zitashindwa kumrudisha, maana yake ni kwamba kiburi chake kimefikia mbali mno hadi kisiweze kurekebishwa kwa kitu chochote isipokuwa adhabu kali sana. Hapo ndipo mume anaruhusiwa kumpiga kama njia ya mwisho katika jaribio lake la kurekebisha mwenendo wake, bila kukusudia kumtesa. Hii ndiyo sababu Sheria ya Mwenyezi Mungu imeweka wazi kwamba adhabu hiyo inapaswa kuwa ya ukali wa wastani.

It shows that there must of necessity be some local authority to deal with such cases as require admonition. It is this very local authority that is exercised by man as he is the real and ultimate head of his family. He is in the above verse enjoined upon to admonish his wife without injuring her self-respect. If she desists, the evil is mended. But if she persists in the wrong course he should banish her to a bed apart-a chastisement that is a bit severer than the first one. It also illustrates how penetrating an eye Islam has into the psychology of woman who being proud of her beauty and personal charm at times plays a coquette so much so that virtually it becomes an impudence. As such her separation to a bed apart means that the husband is impervious to her beauty, charm and coquetry. This may deflate a little her swollen pride and thus bring her back to her senses. But if all these means of correction fail to bring her round, the implication is that her impudence has advanced too far to be mended by anything save a very severe chastisement. Then it is that the husband is permitted to beat her as a last resort in his attempt to correct her conduct without intending to torment her. This is why the Islamic Jaw has laid it down that the chastisement should be of a mild severity.

Je, kumpiga mwanamke kwa ukali namna hii kunamdhalilisha na kuumiza heshima yake? Hapana. Kwanza, tukumbuke kwamba hili ni hatua ya tahadhari inayotumiwa tu pale hatua nyingine zote za upatanisho zinaposhindwa. Pili, ni lazima pia tuzingatie kwamba katika baadhi ya hali za upotovu wa kisaikolojia, adhabu ya kimwili ndiyo tiba pekee yenye ufanisi. Sayansi ya saikolojia inatuambia kwamba katika hali ya kawaida, hatua hizo za upatanisho zilizotajwa hapo juu, yaani kuonya na kutengana kitandani n.k., zina ufanisi mkubwa, lakini katika hali kali, kwa mfano masochism, hushindwa, na tiba pekee katika hali kama hizo ni adhabu ya kimwili kwa watu husika. Wanawake, badala ya wanaume, ndio mara nyingi waathirika wa ugonjwa huu wa kisaikolojia. Wao hupata raha kutokana na kudhalilishwa na mateso. (Wanaume, kwa upande mwingine, mara nyingi huathiriwa na "sadism", ambayo ina sifa ya kupenda ukatili kupindukia.) Sasa ikiwa mke yuko katika kundi hili la wanawake, bila shaka marekebisho yake yanaweza kufanikishwa kwa adhabu ya kupigwa peke yake, ili apate kupigwa anachotaka kisha arudi kwenye hali yake ya kawaida. Ingawa inaweza kuonekana ajabu, ni kweli kwamba wakati mwingine mwanaume mwenye sadism huoa mwanamke mwenye masochism, nao huishi kwa upendo na maelewano kamili licha ya msingi usio wa kawaida ambao ndoa yao imejengwa juu yake. Vilevile, visa vya mwanamke mwenye sadism kuolewa na mume mwenye masochism kisha kumpiga mara kwa mara hadi kumtosheleza havikosekani, ingawa ni nadra.

Does such rough treatment of woman degrade her and injure her self-respect? It does not. For, to begin with we should remember that it is just a precautionary measure resorted to only when all the other conciliatory measures fail. Secondly, we must also bear in mind that in certain cases of Psychological perversions chastisement is the only effective remedy. The science of psychology tells us that in normal- case the abovementioned conciliatory measures viz. admonishing and separating apart her bed etc. are quite effective but in acute eases e.g. masochism, they fail, the only remedy in such cases being the physical chastisement of the persons concerned. Women rather than men are more generally the victim of this psychological malady. They derive pleasure from humiliation and sufferings. (Men are, on the other hand, commonly afflicted with “sadism” which is marked with a morbid love for cruelty). Now if the wife belongs under this class of women, clearly her correction can be effected through chastisement alone so that she might have her desired beating and then come to herself again. Strange though it may appear, it is a fact that sometimes a man suffering from sadism marries a masochistic woman and they live in perfect love and harmony notwithstanding the abnormal basis on which their union rests, Similarly the cases of a sadistic Woman marrying a masochistic brand husband and then beating him frequently to his fill are not missing, though rare.

Tunakubali kwamba talaka ndiyo chanzo cha matatizo haya yote, lakini ni njia gani ya kutoka? Je, tupige marufuku haki ya mume kutamka talaka? Kama ni hivyo, tutakabiliana vipi na hali ngumu ambayo inaweza kutokea baada ya kuondolewa kwake, hali kama ile tunayoiona katika nchi za Kikatoliki ambako talaka hairuhusiwi? Je, nyumba ambamo mume na mke wanagombana kila wakati na wanachukiana, wasioweza kuishi pamoja kwa urafiki, inastahili kuitwa nyumba kweli, hasa pale ndoa inapokuwa ni dhamana ya kudumu na uhuru wa kujitoa humo hauwezekani kupatikana? Je, hali kama hiyo haitachochea uhalifu wa kimaadili? Mume pamoja na mke aliyepuuzwa wanaweza kulazimika kutafuta wapenzi wa nje na marafiki ili kutosheleza hamu yao ya kimwili. Hakika watoto hawawezi kukua vizuri na kujenga haiba yenye afya na imara katika mazingira kama haya ya huzuni, giza na kukata tamaa, kwa kuwa afya ya akili ya watoto na ukuaji wao mzuri hutegemea zaidi hali ya kijamii wanayoishi kuliko malezi ya wazazi tu. Ndiko yanakotokea mapungufu yanayoonekana katika maisha ya watu. Mizizi yake imejificha katika maisha ya wazazi wao wenye ugomvi.

As to these miseries we admit that divorce does lie at the root of all these, but what is the way out? Should we abolish the right of the man to pronounce divorce? If so, how are we to meet the painful situation that might as well result from such an abolition a situation such as we meet in the Roman Catholic countries where divorce is not permissible? Is a home wherein the husband and the wife are constantly wrangling together and are averse to any fellowship with each other worth the name, especially if the marriage be a perpetual bond and freedom from it impossible to secure? Will such a situation not be conducive to .moral crimes? The husband as well as the neglected wife might be driven to seek mistresses and friends outside the home to gratify their sexual instinct, Surely the children cannot grow up properly and develop healthy and sound personalities in such a dismal, cloudy and gloomy atmosphere, for the mental health of the children and their sound development are dependent more on the social atmosphere they breathe in rather than a mere parental care, That is whence the abnormalities met with in people's lives spring. Their roots lie embedded in the life of their quarrelsome parents.

Kuna pia hali nyingine fulani ambazo wake wengi ndio suluhisho pekee kwa matatizo mengi, yaani utasa wa mke au ugonjwa sugu unaofanya tendo la ndoa lisiwezekane. Katika kesi ya kwanza, yaani mke akiwa tasa, hatuwezi kumlaumu kwa hilo, lakini kwa nini mume anyimwe watoto, ambao upendo wao ndio mkubwa zaidi moyoni mwa binadamu? Ndoa ya pili ndiyo dawa pekee yenye busara katika hali kama hii. Mke wa kwanza anaweza kubaki nao au kupata talaka. Kuhusu mke mwenye ugonjwa sugu, tusiseme kwamba tendo la ndoa ni silika ya chini kwa asili yake, na kwa hiyo kutafuta kulitimiza kusifanyike kwa kuharibu furaha na ustawi wa mwanamke asiye na hatia. Kwa maana tatizo hapa si kama hamu ya kimwili ni ya chini au ya juu. Ni badala yake ni hitaji la kiutendaji ambalo hakuna mtu anayepaswa kulipuuza. Mume akiacha kwa hiari starehe yake ya kimwili na akazingatia starehe ya mke wake, hilo ni jambo jema sana kama tendo la wema na ukarimu kwa upande wake, lakini Mwenyezi Mungu hamtwishi mtu zaidi ya awezavyo kubeba kwa urahisi. Zaidi ya hayo, kukabiliana na ukweli kama ulivyo ni jambo la kiuhalisia zaidi na bora kuliko wema wa uongo ambao chini yake uovu wa kila aina hutendeka, kama ilivyo kwa kawaida kwa watu ambao wake wengi wamepigwa marufuku.

There are besides this certain other circumstances as well under which polygamy offers the only solution to many problems viz. sterility of the wife or a chronic disease which renders the sexual union impossible. In the first case i.e. when the wife is sterile we may not blame her for it, but why should her husband be deprived of issue, love for which is the strongest in human heart? The second marriage is the only sensible remedy in such a situation. The first wife may stay on with them or secure a separation. As to the chronically diseased wife let it not be said that sex is in itself a base instinct and, therefore, its gratification should not be sought after by undermining the happiness and well-being of an innocent woman. For, the problem here is not whether sex urge is base or exalted. It is rather of the practical need which none may afford to ignore. If the man willingly forgoes his sexual pleasure and is mindful of his wife's pleasure, it is most welcome as an act of nobleness and generosity on his part but God does not burden anyone with more than he can easily bear. Moreover, to face the facts as they are is more realistic and better than a spurious nobleness in the guise of which all sorts of infamies are perpetrated as is generally the case with a people amongst whom polygamy is disallowed.

Sasa tutashughulikia baadhi ya shaka nyingine zilizoenea kuhusu suala la mwanamke. Kwanza kabisa ni haki ya mwanamke kufanya kazi na kutembea hadharani, jambo ambalo Uislamu unalithibitisha ipasavyo. Katika kipindi cha mwanzo mwanamke alifanya kazi nje pale tu kulipokuwa na haja ya kweli ya kufanya hivyo. Vilevile Uislamu haukuwakataza wanawake kutoka nje na kufanya kazi katika taasisi za kijamii ambazo zinahitaji huduma zao, kwa mfano elimu ya wanawake, uuguzi, matibabu ya wanawake na mengineyo. Huduma zao zinaweza kutafutwa kwa madhumuni hayo kama zinavyotafutwa huduma za wanaume katika vita na mengineyo. Ikiwa mwanamke hana mtu wa kumtafutia riziki, anaweza pia kwenda kufanya kazi nje. Lakini inapaswa kukumbukwa kwamba Uislamu unamzuia mwanamke kutoka nje ya nyumba yake pale tu panapokuwa na haja ya kweli ya kufanya hivyo. Vinginevyo, kwa msingi wake, Uislamu hauidhinishi shughuli za nje za wanawake kama zinavyofanywa Magharibi na katika nchi za kikomunisti. Hili ni upumbavu mtupu ambao Uislamu hauukubali, kwa kuwa mwanamke hawezi kushiriki katika shughuli za kijamii isipokuwa kwa gharama ya kazi yake halisi ya msingi ndani ya nyumba yake; kwa kuiacha hiyo anaweza kuzalisha matatizo mengi ya kisaikolojia, kijamii na kimaadili.

Now we propose to take up some other doubts that are prevalent about the problem of woman. To begin with is the right of the woman to work and move in public, which is duly endorsed by Islam. In the early period the woman worked outside whenever there was any genuine need for it. Similarly Islam did not forbid women to go out and work in such social institutions as required their services e.g. female education, nursing, medical treatment of women etc. Their services may for these purposes be procured as those of men are procured in wars etc. If a woman has no bread-winner she may as well go and work outside. But it must be remembered that Islam limits women to go outside their houses only when there is really a genuine need for them to do so. Otherwise it does not in principle approve of women's outside activities as the West and the communist nations do. This is a mere folly which Islam does not approve of for a woman cannot participate in social activities but at the cost of her real primary function within her home by leaving which she may engender many psychological, social and moral problems.

Je, kudhalilishwa kwa wanadamu hadi kiwango cha kuishi kwa silika ya kinyama tu, Uislamu ndio chanzo chake? Hakika hapana. Uislamu si chanzo cha udhalilishaji huu, kwani je, umewahi kuruhusu wanadamu kushuka chini hadi kiwango hicho cha kinyama? Mbali na hilo kabisa. Uislamu unatafuta kuwainua wanaume na wanawake hadi kiwango cha juu cha utu, ili wasiwe tena watumwa tu wa silika zao, wala mtazamo wao juu ya maisha usiumbwe kwa silika hizo pekee. Mahusiano ya kijinsia baina ya wanaume na wanawake, machoni pa Uislamu, si mahusiano ya kinyama tu. Badala yake yanawakilisha hitaji lao la kimwili ambalo Uislamu unaliidhinisha, kwa lengo la kuwakomboa kutokana na utawala mkubwa wa tendo la ndoa ambao, ukiachwa peke yake, unaweza kuzuia juhudi zao za ubunifu katika nyanja za vitendo, sayansi, sanaa au ibada, na ambao, pasipo njia halali ya kujieleza, unaweza kuwasukuma kuingia katika matendo maovu. Hivyo basi, ingawa Uislamu hauyalaani mahusiano ya kimwili ya wanaume na wanawake, haukubaliani nao kuwa yote yawe ndiyo shughuli yao kuu. Badala yake unawahimiza kuelekeza nguvu zao katika malengo ya juu na tukufu zaidi ya maisha: mwanaume akijitahidi bila kukoma katika njia ya Mungu, na mwanamke akifanya kila awezalo katika kuwalea watoto wake na kutekeleza majukumu ya nyumbani. Kwa njia hii, Uislamu unawapa wanaume na wanawake malengo yanayowainua mbali zaidi ya kiwango cha mahitaji na matamanio ya kinyama tu.

And the degradation of men to a purely animal instinctive level of existence, is Islam the cause of it? Surely no, Islam is not the cause of this degradation, for did it ever sanction that men should sink low to such an animal level? Far from it, it seeks to elevate men and women to such a high plane of being that they are no longer mere slaves to their instincts, nor is their outlook upon life solely molded by these. The sex relations of men and women are in the sight of Islam not purely animal relations. They rather represent their physical need which it approves of with an eye to free them from the overdomination of sex which if left to itself may thwart their creative pursuit belonging under the different realms of practice, science, arts or worship and which may in the absence of a lawful outlet drive them to adopt wrongful practices. As such though Islam does not condemn sexual relations of men and women, yet it does not approve of their being wholly taken up with them. It rather urges them to devote their energies to the higher and nobler ends of life, man exerting himself in the way of God incessantly and woman doing her best in training her children and looking after her household duties. Thus Islam gives both man and woman ideals that elevate them far above the purely animal level of needs and passions.

Ni kwa msingi wa ushahidi wa namna hii ndipo wafuasi wa Umateriali na Umaraksi wanapodai kwamba hali za kiuchumi peke yake ndizo huzaa hali za kijamii za maisha, na kwamba mazingira ya kiuchumi peke yake ndiyo huamua uhusiano wa pande zote kati ya wanadamu. Sisi hatukatai umuhimu wa kipengele cha kiuchumi katika maisha ya binadamu, lakini ni makosa kusema kwamba ni kipengele cha kiuchumi peke yake ndicho kinachoamua mawazo, hisia na tabia za binadamu. Kipengele cha kiuchumi kutawala maisha ya Ulaya kwa ushawishi mkubwa namna ile kulitokana na kukosekana kwa lengo tukufu lolote kama lile ambalo lingeliinua Ulaya kiroho, kama ilivyofanya katika Ulimwengu wa Kiislamu. Lingekuwa hivyo, Wazungu wangeliweza kujenga uhusiano wao wa kiuchumi juu ya msingi wa kibinadamu tu. Kwa njia hii, Ulaya ingalitimiza si mahitaji yake ya kiuchumi tu, bali pia watu duniani kote wangalisalimika na taabu ambazo ulafi wake wa unyonyaji uliwasababishia.

1 It is on the basis of such evidence that the proponents of Materialism and Marxism claim that the economic conditions alone engender the social conditions of life and that only the economic circumstances determine the mutual relations of men, We do not deny the importance of the economic factor in human life, but it is wrong to say that it is the economic factor alone which determines the thoughts, feelings and behavior of men. The fact that the economic factor exercised such a dominating influence over European life was due to the absence of any lofty ideal such as might have-as it did in the Islamic World-elevated Europe spiritua1ly. Thus enabling Europeans to base their economic relationship on a purely human basis. In this way it would have not only realized its economic requirements but the people all over the world would have also been spared the trouble it made them suffer due to its lust for exploitation.

1 Ni kwa kuzingatia ushahidi wa namna hii ndipo Wamarx wanapodai kwamba kipengele cha kiuchumi ndicho kipengele pekee halisi katika maisha, kwa kuwa ni kipengele hicho hicho kilichoamua mwelekeo wa suala la mwanamke barani Ulaya. Kama tulivyosema mahali fulani kabla, tunakubali umuhimu wa kipengele cha kiuchumi katika maisha, lakini tunashikilia kwamba mwelekeo wa mambo barani Ulaya ungekuwa tofauti kama wangekuwa na itikadi na mfumo wa maisha kama Uislamu, unaomlazimu mwanaume kumtegemeza mwanamke katika hali zote, na unaompa mwanamke, endapo atalazimika kujitafutia riziki mwenyewe, haki sawa ya kupata ujira unaofanana na ule wa mwanaume. Pia, ili kukabiliana na dharura, Uislamu umeruhusu mitala kama suluhisho lenye mafanikio na safi kwa mgogoro ambao kwa kawaida hujitokeza baada ya vita, na hivyo kumwepusha mwanamke kulazimika kufanya kazi ngumu na nzito, huku ukikidhi silika yake ya asili bila kutumbukia katika njia chafu na mbaya.

1 It is on the basis of such evidence that the Marxists claim that the economic factor is the only real factor in life as in fact it was that very factor that determined the course of the problem or woman in Europe. As we said somewhere before, we admit the importance or the economic factor in life, but we hold that the course of circumstances in Europe would have been a different one if it had an ideology and system of lire like Islam which enjoins upon man to support woman in all circumstances and which gives woman, in case she is at all driven to woke for herself, an equal right to have wages similar to those of man, and which, to meet an emergency, provided for polygamy as a successful and clean solution or the crisis generally met with after wars making it unnecessary for woman to take up arduous and difficult jobs, satisfying her natural sexuality by resort to a foul and ugly course.

1 Haki kama hii ya mwanamke kwa mtazamo wa kwanza inaweza kuonekana kama udanganyifu tu katika muktadha wa hali za kijamii na kiuchumi za maisha Mashariki ya leo, lakini Uislamu hauwezi kulaumiwa kwa vitendo vinavyopingana na mafundisho yake, wala kuzuia njia ya kutekeleza sheria zake. Wanawake walitumia haki hii katika kipindi cha mwanzo cha Uislamu, na ilikubaliwa na Mtume ﷺ, mtunga sheria, pamoja na warithi wake, Makhalifa wa mwanzo. Tunachodai leo ni utekelezaji wa sheria zote pamoja na kuondoa vikwazo vyote vinavyozuia kutungwa kwake, iwe ni hali za kiuchumi na kijamii, au desturi zisizo za Kiislamu zinazofuatwa kwa upofu kwa kuiga wengine. 1 Basi je, mwanamke anamfikiria mwanamume kwa namna ile ile, tofauti pekee ikiwa ni kwamba kwa kutumia ukuu wake kama msimamizi wa nyumba na uwezo wake wa kuchuma, yeye hupata sehemu kubwa zaidi ya starehe ya kimapenzi?

1 Such a right of woman at the first glance may appear as a mere illusion in the context of the present socioeconomic conditions of life in the East but Islam cannot be blamed for acts that contradict its teachings Or bar the way to the implementation of its laws. Women did in the early period of Islam exercise this right and it was acknowledged by the Holy Prophet, the law-maker, as well as his successors, the early Caliphs. What we demand today is the implementation of all laws along with the removal of all those obstacles that intervene in their promulgation, be they economic and social circumstances, Or the un-Islamic practices followed blindfoldly in imitation of others. 1 So does the woman come to think of man with the only difference that ~use of his superiority as the incharge of the home and his earning capacity he enjoys a lion's share of sexual pleasure.

1 Kwa "Hadithi" tunamaanisha mapokeo ya Kiislamu ya kweli na yaliyo sahihi, si yale yaliyoingizwa kutoka mataifa ya kigeni, lakini waandishi wanaoshambulia hadithi hawatofautishi kati ya aina hizi mbili.

1 By "Traditions" We mean the true and genuine Islamic traditions and not those transplanted from foreign nations but the writers who launch their attacks against traditions do not differentiate between these two kinds.

Mwandishi aliyetajwa hapo juu ni Salama Musa. Katika chochote alichoandika, jambo lake la kwanza lilikuwa kuhakikisha kwamba kwa namna moja au nyingine kinaidharau Uislamu, kama alivyofanya mwandishi mwingine Mkristo, Jurji Zaidan. Wote wawili waliunda kikosi cha mbele cha adui ambaye hadi leo ni hai dhidi ya Uislamu kama zamani.

1 The Writer referred to above is Salama Musa. In whatever he penned his first care was to see that it in some way or other disparaged Islam, as did another Christian writer Jurji Zaidan. Both of them formed the vanguard of the enemy who is at Present as active against Islam as ever before.