6.3.1 Mtazamo Kuhusu Mwanaume na Mwanamke - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

6.3.1 Mtazamo Kuhusu Mwanaume na Mwanamke - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

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6.3.1 Mtazamo Kuhusu Mwanaume na Mwanamke

6.3.1 The View Towards Man and Woman

by Hizb Ut Tahrir5 min readViewed 88 times

Kosa la msingi la Magharibi liko katika mtazamo wake kuhusu wanawake, iwe mtazamo huo ni wa zamani au mpya. Ustaarabu wake ulipoanzishwa, nadharia zake zote na sheria zake zilielekezwa kwa wanaume pekee. Kasoro zake zilipodhihirika, zikaibuka wito wa kuwakomboa wanawake na watetezi wa haki zao. Hivyo Magharibi ikakubali wazo la usawa wa kijinsia, ilhali wazo hili lenyewe si sahihi. Hata hivyo, kauli ya usawa inaashiria hukumu iliyotangulia inayoweka utengano na utofauti baina ya mambo mawili. Hii inaonyesha kwamba hukumu ya awali ndani ya Magharibi ni utofauti kati ya wanaume na wanawake. Zaidi ya hayo, usawa unahitaji kuwepo kwa kielelezo kilichotangulia, ambacho kulinganisha hufanywa ili kusawazisha. Basi kuwalinganisha wanawake na wanaume kunamaanisha kuwashikilia wanaume kama kielelezo cha kulinganishwa nacho, kwa kuwafanya wanaume kuwa msingi ambao usawa umejengwa juu yake.

The fundamental mistake of the West lies in its view regarding women, regardless of whether the view is old or new. When its civilization was founded, all of its theories and legislations were focused on men alone. When its shortcomings were apparent, calls for the liberation of women and advocates for their rights emerged. Thereby the West adopted the idea of gender equality, whilst this idea is in itself invalid. However, the statement of equality indicates a previous judgment that establishes separation and distinction between two matters. This indicates that the original judgment within the West is the distinction between men and women. Moreover, equality requires the precedent of a model, upon which the comparison is made for equalizing. Thus equating women with men means holding men upon as a model upon whom comparison is to be made, making men as the basis upon which equality is based.

Kwa watetezi wa itikadi ya kijinsia (genderism), tofauti kati ya mwanamume na mwanamke haipaswi kubainishwa kibiolojia. Kwao, jinsia ya kijamii (gender) inapaswa kujengwa juu ya utamaduni, itikadi na imani zinazounda sifa za utambulisho. Hivyo, tofauti hiyo hubainishwa kiutamaduni. Hili linafupishwa na nukuu maarufu ya mwanafalsafa wa Kifaransa wa uwepo (existentialism), Simone de Beauvoir, aliyesema, "Mtu hazaliwi akiwa mwanamke, bali huwa mwanamke" (Kifaransa: On ne nait pas femme, on le devient) katika kitabu chake, The Second Sex (Kifaransa: Le Deuxieme Sexe). Kwa hiyo, kulingana na mtazamo wao, nafasi ya mwanamke katika jamii haitokani na sifa zake za kibiolojia. Badala yake, inaundwa kulingana na hali za kijamii na kiutamaduni zilizopo katika jamii. Hivyo, kila mtu lazima ajiamulie utambulisho wake wa kijinsia. Kwa hiyo mwanamume hujiamulia kuwa mwanamume au mwanamke, huku mwanamke akijiamulia kuwa mwanamke au mwanamume. Kulingana na mtazamo wao, jamii lazima iondoe tofauti za jinsia na nafasi za kijinsia, ikihakikisha kila mtu anajiamulia utambulisho wake wa kijinsia anavyotaka.

For advocates of genderism, the difference between man and woman is not to be determined biologically. For them gender is to be based on the culture, ideologies and beliefs that shape the features of the identity. Thus the difference is determined culturally. This is summarized by the famous quote of the French existentialist philosopher, Simone de Beauvoir, who said, “One is not born, but rather becomes, a woman (French: On ne nait pas femme, on le devient)” in her book, The Second Sex (French: Le Deuxieme Sexe). So, according to their view, the role of a woman in society does not form as a result of her biological characteristics. Instead, it forms according to the social and cultural conditions that are prevalent in the society. Thus every person must determine their gender identity. So a male determines himself to be a man or woman, whilst a female determines herself to be a woman or man. According to their view, society must abolish the differences in sexes and gender roles, ensuring everyone determines their gender identity as they wish.

Hakuna njia ya kulazimisha mtazamo wa jinsia kulingana na uelewa wao, isipokuwa kwa kumaliza utofauti wa kitamaduni katika dunia nzima, kwa kuunganisha maoni yote kuwa moja kulingana na mawazo yao, ili kuunda utamaduni mmoja wa kimataifa wa itikadi ya kijinsia. Hili ndilo Umoja wa Mataifa ulilohakikisha kwa kueneza dhana ya Magharibi ya jinsia duniani kote, ukiilazimisha kwa mataifa mengine yote. Hili pia linapingana na wazo la utofauti wa kitamaduni na vigezo vyake vya kipekee, kama ilivyoainishwa katika Azimio la Ulimwengu kuhusu Utofauti wa Kitamaduni, lililopitishwa na Shirika la Umoja wa Mataifa la Elimu, Sayansi na Utamaduni (UNESCO) mwaka 2001, na kuungwa mkono Magharibi kupitia tafiti zake za kianthropolojia, kijamii na nyinginezo. Hapa, wafuasi wa itikadi ya kijinsia wanaweza tu kusema kwamba hakuna mgongano kati ya haki za kimataifa na utofauti wa kitamaduni. Hata hivyo, ni lazima tuwauliza: nani aliyeamua kwamba itikadi ya kijinsia ni haki ya kimataifa? Itikadi ya kijinsia inawezaje kuwa ya kimataifa kweli, wakati watu na tamaduni zinaipinga, hata jamii ya Magharibi yenyewe imegawanyika kuhusu jambo hili?!

There is no way to impose the view of gender according to their understanding, except by ending cultural diversity in the entire world, unifying all opinions upon their ideas, in order to create a universal, mono-culture of genderism. This is what the United Nations ensured by the globalization of the Western gender concept, imposing it upon all other nations. This also contradicts the idea of cultural diversity and its distinctive determinants, as stipulated in the Universal Declaration on Cultural Diversity, adopted by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2001, supported in the West through its anthropological, sociological and other studies. Here, the supporters of genderism are only able to say, there is no contradiction between universal rights and cultural diversity. However, we must ask them, who determined genderism as a universal right? How can genderism be truly universal, when peoples and cultures are against it and even Western society is divided in this regard?!.

Kwa mwanamke kusema kwamba yeye ni mwanaume wakati wa utoaji mimba na ujauzito, kwa sababu utambulisho wake wa kijinsia aliojichagulia ni wa kiume, ubinadamu lazima uheshimiwe angalau kwa kiwango ambacho jibu halihitajiki. Kwa kweli, uhalisia unaoonekana na kushuhudiwa unathibitisha umuhimu wa kuzingatia vipengele vya asili na vya kibiolojia wakati wa kutunga sheria, kwa mfano. Vipengele vya kibiolojia huzingatiwa wakati wa kutunga sheria na kuweka matibabu yanayohusu watu wenye ulemavu, watoto na wazee. Ni jambo la kawaida kuona tofauti zilizopo katika maumbile ya mwanamume na mwanamke. Hata hivyo, swali muhimu ni: lini ni lazima kuzingatia tofauti za kibiolojia, na lini si lazima? Hapa ndipo itikadi na ushahidi wa usahihi au ubatili wake unapotofautishwa. Kwa hiyo, mitazamo ya zamani na ya kisasa ya Magharibi kuhusu wanaume na wanawake ni mitazamo yenye makosa katika misingi yake. Mtazamo sahihi kuhusu wanaume na wanawake, unaoingia akilini na unaoafikiana na maumbile ya binadamu (fitra), unaoweza kuiokoa jamii ya Magharibi na ubinadamu kwa ujumla kutokana na hasara, kupotea, taabu na kukata tamaa, ni ule ulioletwa na Uislamu. Allah (SWT) amesema,

As for a woman to then say that she is a man in the event of abortion and pregnancy, because her self- determined gender identity is male, humanity must be held with at least such esteem that a response is not warranted. Indeed, the sensed and witnessed reality affirms the necessity of taking natural, biological factors into consideration when legislating, for instance. Biological factors are considered when enacting laws and treatments related to persons with disabilities, children and elderly. It is natural to observe the differences in the nature of man and woman. However, the important question is, when is it necessary to observe biological differences and when it is not? This is the place where ideologies and the evidence for their validity or invalidity are discerned. Accordingly, the old and modern western views about men and women are erroneous views in their foundations. The correct view about men and women that is convincing to the mind and agreeing with human nature (fitra), that is capable of saving Western society and humanity as a whole from loss, getting lost, misery and despair, is the view brought by Islam. Allah (swt) says,

Allah (SWT) aliumba mwanamume na mwanamke kuwa jinsia mbili tofauti. Hakuna ubaguzi wowote dhidi ya mtu yeyote katika tofauti hii ya kiasili au kibaiolojia kati ya jinsia mbili, yaani jinsia ya kiume na jinsia ya kike, iwe mtu huyo ni muumini au kafiri, awe mweupe au mweusi, awe mwanamume au mwanamke. Ingawa Uislamu unakubali tofauti hii ya kiasili, hauizingatii katika mtazamo wake kuhusu jinsia hizi mbili. Badala yake, unazingatia jinsia zao kwa ujumla, yaani unawachukulia wanaume na wanawake kama binadamu tu, jambo ambalo linatofautiana na falsafa nyingine zote. Kwa hiyo mwanamume ni binadamu, na mwanamke ni binadamu. Hakuna mmoja kati ya mwanamume au mwanamke anayemzidi mwenzake katika ubinadamu wake. Hakuna anayebaguliwa katika chochote cha ubinadamu huu. Allah ameviandaa viumbe hawa wawili kushiriki katika uwanja wa maisha kwa sababu ya ubinadamu wao wote wawili. Amewafanya waishi kwa lazima katika jamii moja. Pia amefanya uendelevu wa spishi utegemee muungano wao na kuwepo kwao pamoja katika kila jamii.

Allah (swt) created male and female as two different sexes. There is no discrimination against anyone in this natural or biological difference, between the two sexes i.e. male and female sexes, whether he is a believer or disbeliever, whether he is white or black, whether male or female. Despite Islam’s acknowledgement of this natural difference, it does not take account of it in its view towards the two sexes. Instead, it takes account of their kind as a whole i.e. considering male and female as humans alone, which is in contrast to all other philosophies. So man is a human and woman is a human. Neither of man or woman differ over another in terms of their humanity. No one is discriminated against in anything of this humanity. Allah has prepared both of them to engage in the arena of life with virtue of their both being humans. He (swt) made them live determinately in a single society. He (swt) made the survival of the species dependent on their union and their mutual existence in every society.

Kuhusu haki na wajibu, pamoja na majukumu ya kisheria ya Shariah yanayohusiana na maumbile ya kibaiolojia ya mwanamke kwa kuwa ni wa jinsia ya kike, upande mmoja, na yale yanayohusiana na maumbile ya mwanaume kwa kuwa ni wa jinsia ya kiume, upande wa pili, haki hizi na wajibu hizi, majukumu haya, yanatofautiana kati ya wanaume na wanawake. Hii ni kwa sababu katika mambo haya, hukumu hizo si kwa binadamu kwa ujumla kama kitu kimoja kisicho na tofauti. Badala yake, ni hukumu kwa aina za binadamu ndani ya jamii ya binadamu, ambao maumbile yao ya kibaiolojia ni tofauti na ya aina nyingine. Kwa hiyo, hukumu inapaswa kuwahusu aina hiyo ya binadamu, si binadamu wote kwa ujumla. Kwa msingi huo, Uislamu unawatofautisha wanawake kwa hukumu zinazohusiana na uke wao, kama hukumu za hedhi, ujauzito na kujifungua. Uislamu pia umempa mwanamke haki ya malezi ya watoto kwa kumtenga mwanaume katika haki hiyo. Uislamu umefanya kazi ya kutafuta kipato kuwa mubah (inaruhusiwa) kwa wanawake, huku ikiwa wajibu kwa wanaume. Kupigana vita hakumlazimu mwanamke, ilhali kwa mwanaume ni wajibu.

As for the rights and obligations and the Shariah responsibilities related to the biological nature of woman by virtue of being a female, on the one hand, and that which is related to the nature of man, by virtue of being a male, these rights and obligations, these responsibilities, differ between men and women. This is because in these cases, it is not a treatment for humans as a generic absolute. Instead, it is a treatment to the types of humans within the genre of humans, whose human biological nature is distinct to that of the other type. Therefore, the treatment should be for this kind of human and not for all humans generically. Accordingly, Islam distinguishes women with rulings related to her femininity, such as rulings regarding menstruation, pregnancy and child birth. Islam also made for her the right of the custodianship of children to the exclusion of man. Islam made the work to earn money as permissible (mubah) for women, whilst making it obligatory for men. Fighting is not obliged upon women, whilst it is obligatory upon men.