Hadhi ya Wanawake - Mtazamo wa Kiislamu wa Kufikiri | Quran Course

Hadhi ya Wanawake - Mtazamo wa Kiislamu wa Kufikiri | Quran Course

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Hadhi ya Wanawake

The Status Of Women

by Hasan Abdullah2 min readViewed 91 times

Suala la mwanamke katika Uislamu lilikuwa wazi na halikuwahi kujadiliwa miongoni mwa Waislamu. Allah (swt) aliwaumba wanaume na wanawake, na akaweka wajibu wa jumla kwa wote wawili, kama vile kubeba da'wah na kuwawajibisha watawala, pamoja na kuwapangia wajibu maalum kwa kila jinsia. Waislamu walikiri kwamba mamlaka ni ya Allah, na kanuni zinazohusu wanaume na wanawake ni hukumu za Kiislamu zilizopatikana kupitia ijtihadi kwa kuzingatia daleel. Ilikubalika kimyakimya miongoni mwa Waislamu kwamba mchakato wa ijtihadi na dhana ya daleel havitegemei jinsia, na hivyo, uelewa wa "kiume" au "kike" wa Uislamu haukuwahi kujitokeza. Uelewa pekee ambao Uislamu ulizaa kwa dhana yoyote au kanuni yoyote ulikuwa ule wa kisheria uliojengwa juu ya daleel. Matokeo yake, Waislamu wote, mwanamume au mwanamke, walishikamana na hukumu za Kiislamu kikamilifu, na Waislamu waliokuwa na uelewa huu waliokolewa kutokana na "vita vya jinsia" ambavyo vinaendelea kuisumbua Magharibi hadi leo.

The issue of woman in Islam was clear and never debated among Muslims. Allah (swt) created men and women and legislated general responsibilities for both, such as carrying the Daw'ah and holding the rulers accountable, in addition to designating specific responsibilities for each gender. Muslims acknowledged that sovereignty belongs to Allah, and the rules related to both men and women are Islamic rules deduced through ijtihad based upon the daleel. It was implicitly recognized among Muslims that the process of ijtihad and the concept of daleel are not sex-dependent, and thus, a "male" or "female" understanding of Islam never emerged. The only understanding that Islam produced for any concept or rule was the legal understanding based upon the daleel. As a result, all Muslims, whether man or woman, adhered to the Islamic rules in their entirety, and the Muslims with this understanding were saved from the "sex wars" that continue to plague the West until today.

Ilikuwa ni uelewa huu ambao Waislamu walikosa katika kukabiliana na mashambulizi kutoka Magharibi kuhusu hadhi ya mwanamke katika Uislamu. Uvamizi wa kifikra ulioanzishwa na Magharibi uliibua masuala yanayohusiana na Mfumo wa Kijamii wa Kiislamu, kama vile kwa nini mwanamume anaruhusiwa kuoa wanawake wanne, na kwa nini mwanamke lazima afunike mwili wake wote isipokuwa uso na mikono. Lililoharibu zaidi ni dhana yenyewe ya hadhi ya mwanamke katika Uislamu ambayo Magharibi iliijenga na kuieneza - mtumwa katika jamii inayotawaliwa na wanaume. Jibu sahihi kwa haya yote lingekuwa kutambua kwamba mtazamo wa Magharibi kuhusu wanawake unatokana na mtazamo maalum. Waislamu wangeweza kulishughulikia suala hili kwa urahisi kwa kuwasilisha Uislamu pamoja na msingi wake wa kiakili, na hivyo kuilazimisha Magharibi kujiuliza kama binadamu au Allah ndiye anayestahili kuamua ni hadhi gani itakayotolewa kwa wanaume na wanawake. Hata hivyo, Waislamu walifanya kosa kubwa kwa kujaribu kuhalalisha hadhi ya mwanamke katika Uislamu ili ikubaliane na mtazamo wa Magharibi. Baadhi ya Waislamu, walipojibu tuhuma zilizoanzishwa na Magharibi, walianza kuita fikra za Kimagharibi kama vile ukombozi wa mwanamke na usawa kati ya jinsia, wakidhani kwamba kufanya hivyo kungezuia baadhi ya mashambulizi. Kwa kujibu kundi hili, sehemu nyingine ya Waislamu ilienda upande wa pili kabisa na kudai kwamba mwanamke hapaswi kutoka nyumbani kwake na amekatazwa kufanya biashara, kupata elimu, na kushiriki siasa. Kundi la tatu liliibuka kwa jaribio la kupatanisha makundi hayo mawili, ambalo halikuwa zaidi ya jaribio la kupatanisha kati ya fikra za Kimagharibi na hisia za Kiislamu.

It was this understanding that the Muslims lacked in dealing with the onslaught from the West regarding the status of women in Islam. The ideological invasion initiated by the West raised issues related to the Islamic Social System, such as why the man is allowed to marry four women and why the woman must cover her entire body except the face and hands. Even more damaging was the very concept of the status of women in Islam which the West constructed and propagated - a slave in a male-dominated society. The proper response to all of this would be to realize that the outlook of the West towards women stem from a specific viewpoint. The Muslims could have easily addressed this issue by presenting Islam with its intellectual basis, forcing the West to question whether the human being or Allah was fit to decide what status would be conferred to both men and women. However, the Muslims made a critical mistake by attempting to justify the status of women in Islam to accommodate the Western outlook. Some Muslims reacted to the accusations initiated by the West began by calling for Western ideas such as woman's liberation and equality between the sexes, thinking that doing so would stave off some of the attacks. As a reaction to this group, another section of Muslims went to the opposite extreme and claimed that the woman should not leave her home and are prohibited from trade, education, and politics. A third group emerged in an attempt to reconcile between the two camps, which was no more than an attempt to reconcile between Western thoughts and Islamic emotions.

Mbali na masuala haya, mengine mengi yalishughulikiwa, kama vile Jihadi, hadhi ya wasio Waislamu katika Uislamu, na kanuni ya adhabu ya Kiislamu. Ili kuhakikisha mafanikio ya mchakato huu, vyuo vikuu na shule mpya vilijengwa kote katika ulimwengu wa Kiislamu, na udhamini ulitolewa kwa wanafunzi Waislamu kusoma Magharibi. Aidha, klabu za kitamaduni na kielimu zilianzishwa, hata hospitali zilitumiwa kwa lengo la kueneza fikra na utamaduni wa Magharibi miongoni mwa Waislamu. Zana hizi zote zilitumika kueneza fikra za Magharibi kama vile Utaifa, Usekula, na zaidi ya yote, kuitukuza Magharibi katika nyanja zake zote, kuanzia historia yake hadi watu mashuhuri wa Magharibi, hadi mafanikio yake katika sanaa na fasihi. Fikra hizi zilikubalika mwanzoni na baadhi ya Wakristo huko Lebanon, na baadaye zikaenea miongoni mwa Waislamu. Magharibi ilipoikoloni kijeshi eneo hili hatimaye, Sharia iliachwa isipokuwa katika maeneo yanayohusu masuala ya kibinafsi, na mtaala mpya wa elimu ukawekwa. Kuwepo kwa mtaala huu wa elimu kungehakikisha kwamba, baada ya Magharibi kuondoka kijeshi kutoka ardhi za Waislamu, vizazi vijavyo vitakavyohitimu kutoka mtaala huu vitaiona Magharibi kama mfano wao bora katika kila nyanja ya maisha.

In addition to these issues, many others were addressed, such as Jihad, the status of non-Muslims in Islam, and the Islamic penal code. In order to ensure the success of this process, new universities and schools were erected throughout the Muslim world, and scholarships were granted to Muslim students to study in the West. Furthermore, cultural and educational clubs were established, and even hospitals were utilized for the purpose of promoting Western ideas and culture among Muslims. All of these tools were used to spread Western ideas such as Nationalism, Secularism, and, above all, sanctification of the West in all of its aspects, from its history to noted Western personalities to its achievements in the arts and literature. These thoughts were initially accepted by some Christians in Lebanon and later spread among Muslims. When the West eventually colonized the region militarily, the Shariah was abandoned except in areas dealing with personal issues, and a new educational curriculum was imposed. The existence of this educational curriculum would guarantee that, after the military departure of the West from the Muslim lands, the future generations who would graduate from this curriculum would look up to the West as their ideal model in every facet of life.

Njia ya kufikiri ya Kiislamu haikuharibiwa usiku mmoja, bali ilisambaratishwa polepole kutokana na sababu nyingi zilizokusanyika katika historia. Sababu hizo zilianza kujitokeza kwa kuibuka kwa baadhi ya mambo ya kifikra baada ya kizazi cha Tabi'iina. Hivi karibuni, zimeanzishwa juhudi nyingi za kurejesha njia ya kufikiri ya Kiislamu kwa kuwarejesha Waislamu kwenye mtindo wa maisha wa vizazi vitatu vya mwanzo. Lakini hata juhudi hizi zimeshindwa, kwa sababu waliozianzisha walizikitia nguvu zao katika kufuata kwa kuiga (taqlidi) maoni ya kifiqhi yaliyotolewa na vizazi hivi vya mwanzo, na kurudiarudia maoni yao mara kwa mara katika masuala yanayohusu Aqīdah bila fikra za kina za kiakili. Zaidi ya hayo, hawakutofautisha kati ya kuchunguza vizazi vitatu vya mwanzo, jinsi vilivyojenga na kudumisha fikra zake, na jinsi vilivyokabiliana na masuala yaliyovizunguka, kama mfano wa kujifunza kutoka kwake, na kunakili kwa vitendo zana na teknolojia zilizokuwepo wakati huo. Matokeo yake, mabadiliko waliyoyataka hayakuwa kitu kingine zaidi ya wito kwa Waislamu warejee enzi za kupanda ngamia, na si wito wa Waislamu kuiga vizazi vya mwanzo. Hivyo basi, hata harakati hizi hazikuweza kutatua tatizo.

The Islamic way of thinking was not destroyed overnight but was slowly dismembered due to many factors which accumulated throughout history. Those factors started with the emergence of some intellectual factors after the Tabi'een. Recently, many attempts were initiated to restore the Islamic way of thinking by returning the Muslims back to the lifestyle of the first three generations. But even these attempts failed because those who pioneered such attempts confined their efforts to Taqleed in Fiqhi opinions produced by these early generations and continuous repetition of their opinions in issues related to the Aqeedah without any profound intellectual thinking. Furthermore, they did not differentiate between examining the first three generations, how they built and maintained their thinking, and how they faced the issues surrounding them as a role model to take lessons from, and actually copying the tools and technologies that existed at the time. As a result, the change that they called for was in fact a call for Muslims to return to the days of riding camels and not a call for the Muslims to emulate the early generations. Thus, even these movements were unable to solve the problem.