Huenda baadhi ya watu wakajiuliza: Je, inawezekanaje mwanamke kutekeleza majukumu yote ambayo Shari'a imemruhusu, kama vile kuwa mtumishi wa serikali, au jaji anayesuluhisha mizozo, au mjumbe wa Majlis al-Ummah anayewakemea watawala na kuwahoji, ikizingatiwa vikwazo ambavyo amewekewa kuhusu kutokuwepo kwa khalwa, kutoonyesha uzuri wake, na kutumia maisha yake ya faragha pamoja na wanawake na Mahram?

It may occur to some to ask: How is it possible for the woman to undertake all the responsibilities that the Shar’a has permitted her such as being a government employee, or a judge settling disputes, or a member of the Majlis al-Ummah remonstrating with rulers and accounting them, bearing in mind the restrictions which have been placed on her in terms of the absence of Khalwa, non display of her charms, and the spending of her private life with women and Mahrams?

Huenda wengine wakajiuliza: maadili yanalindwaje? Pia, maadili yatalindwaje iwapo wanawake wataruhusiwa kwenda sokoni, kuzungumza na wanaume, na kufanya shughuli zao katika maisha ya umma na katika jamii?

It may occur to others to inquire as to how the morals are to be protected? Also how are the morals to be safeguarded if women are allowed to frequent the marketplace, talk to men and undertake their activities in the public life and in the society.

Maswali haya mawili na mengine kama hayo yanatokana na shaka na kutokuwa na uhakika, ambayo mara nyingi huwajia watu wa aina hii pale unapowawasilishia kanuni za Shari'ah za mfumo wa kijamii wa Kiislamu. Hii ni kwa sababu wanaona uhalisia wa maisha wanayoishi, chini ya mfumo wa kibepari na kivulini mwa bendera ya Kufr. Kwa hiyo inakuwa vigumu kwao kufikiria utekelezaji wa Uislamu.

These two questions and others like them are borne out of scepticism and incertitude, which often occur to such people when you present to them the Shari’ah rules of the (Islamic) social system. This is because they see the reality of the life in which they live, under the capitalist system and in the shadow of the banner of Kufr. Hence it becomes difficult for them to conceive the implementation of Islam.

Jibu la maswali kama haya ni kwamba mfumo wa kijamii katika Uislamu ni seti ya kanuni mbalimbali za Shari'ah zinazounganishwa na kila moja. Kufuata kanuni moja ya Shari'ah hakumaanishi kuacha nyingine. Badala yake, mwanamume na mwanamke Muislamu wanapaswa kushikamana na kanuni zote za Shari'ah ili kusiwepo mkinzano ndani ya mtu mmoja, vinginevyo kutatokea tofauti katika Ahkam. Uislamu haukusudii, kwa kumruhusu mwanamke shughuli fulani, kwamba aende kwenye jengo la serikali na kufanya kazi kama mfanyakazi, hata kama muuguzi hospitalini, baada ya kujipamba kwa mapambo na kuvaa kama bibi harusi anayeandamana, akiwaonyesha wanaume mvuto wake wa kuvutia na kuchochea tamaa zao kwake. Wala Uislamu hauukusudii kwamba aende dukani akiwa amejipamba kwa mapambo hayo, au kuuza bidhaa kwa hali ya upole na mvuto wa kuvutia, akitumia namna ya kuzungumza inayomvutia mnunuzi kufurahia kupiga gumzo naye wakati wa kujadiliana bei, hivyo kupandisha bei ya bidhaa au kumshawishi kufanya ununuzi. Wala Uislamu hauukusudii kwamba afanye kazi kama karani kwa wakili au kama katibu kwa mfanyabiashara, akimwacha peke yake naye wakati wowote kazi inapohitaji Khalwa, akivaa kwa ajili yake nguo zinazoonyesha nywele zake, kifua chake, mgongo wake, mikono yake na miguu yake ya chini, na kuonyesha kile anachotaka kutoka kwa mwili wake uchi.

The response to such questions is: that the social system in Islam is a set of diverse Shari’ah rules linked with each other. The requirement to follow one of its rules does not mean the abandonment of another. Rather, the Muslim man and woman should adhere to all of the Shari’ah rules so that there are no contradictions within a single person, otherwise discrepancies would appear in the Ahkam. Islam does not intend by permitting the woman certain activities that she should go to a government building and work as an employee, even as a nurse in a hospital after she has adorned herself with ornaments and dressed in a manner as if she is a bride in procession, showing men her alluring charms, and inciting their desires for her. Nor does Islam intend that she goes to the store wearing such adornments, or selling a product in a state of softness and seductivity, using a manner of speech which tempts the buyer to enjoy chatting to her during the haggling, thereby increasing the price of the commodity or enticing Him to make a purchase. Nor does Islam intend that she works as a clerk for a lawyer or as a secretary for a businessman leaving her alone with Him whenever the job necessitated Khalwa, wearing for Him such clothes that reveal her hair, bosom, back, arms and lower legs and displaying that which He desires from her naked body.

Uislamu hakika hauna nia yoyote kati ya hayo. Wala haukusudii mifano mingine kama hiyo inayotokea ndani ya jamii inayoishi katika jamii isiyo ya Kiislamu iliyotawaliwa na mtindo wa maisha wa Kimagharibi. Kwa kweli, kile Uislamu unachokusudia ni kwamba Mwislamu atekeleze kanuni zote za Uislamu juu ya nafsi yake mwenyewe. Kwa hiyo, Uislamu ulipomruhusu mwanamke kununua na kuuza sokoni, ulimkataza kutoka nje akionyesha mvuto wake, na ukamwamuru azikubali hukumu zote mbili kwa wakati mmoja. Hivyo basi, imani katika Uislamu inamlazimu Mwislamu kutumia kanuni zake zote juu ya nafsi yake. Uislamu umeweka kanuni, ambazo zinajumuisha kufanya baadhi ya vitendo na kujiepusha na vingine, ambazo zinamlinda Mwislamu, awe mwanamume au mwanamke, dhidi ya kuacha njia ya fadhila za kimaadili. Kanuni hizo zitakuwa kinga kwa Mwislamu, zikimzuia kuteleza kuelekea mtazamo unaozingatia ngono wakati anaishi ndani ya jamii.

Islam certainly does not intend any of those things. Nor does it intend other such examples that take place within a community which resides in a non Islamic society dominated by the western way of life. Indeed what Islam intends is that the Muslim implements all the rules of Islam on him/herself. Hence when Islam permitted women to buy and sell in the marketplace, it prohibited her from going out displaying her charms and ordered her to adopt both rulings concurrently. So the belief in Islam obliges the Muslim to apply all its rules on him/herself. Islam has legislated rules, which include the undertaking of some actions and abstaining from others, which protects the Muslim, whether man or woman, from deviating from the path to moral virtue. They will act as a defence for the Muslim, preventing Him from sliding into a sex-orientated outlook whilst living in the community.

Sheria hizi ni nyingi. Sheria, ambazo ni pamoja na utekelezaji wa vitendo, ni hizi:

These rules number many. The rules, which include the performance of actions, are:

1. Mwanaume na mwanamke wote wameamriwa kupunguza macho yao na kuhifadhi tupu zao. Kwa hiyo Allah (SWT) amesema:

1. Both the man and the woman have been ordered to lower their gaze and protect their private parts. So Allah (swt) said:

"Waambie waumini wanaume wainamishe macho yao na wahifadhi tupu zao. Hilo ni safi zaidi kwao. Hakika Allah ni Mjuzi wa yale wanayoyatenda. Na waambie waumini wanawake wainamishe macho yao na wahifadhi tupu zao" [An-Nur: 30-31] Kuinamisha macho ya kila mwanaume na mwanamke ndiyo kinga ya kweli kwa kila mmoja wao. Kinga hiyo ya asili humzuia mtu kujiingiza katika haramu, kwa kuwa kuona ni njia madhubuti inayoweza kumpelekea mtu kuangukia katika haramu. Macho yanapoinamishwa, uovu unazuiwa.

“Tell the believing men to lower from their gaze, and protect their private parts. That is purer for them. Verily, Allah is All Aware of what they do. And tell the believing women to lower from their gaze and protect their private parts” [An- Nur: 30-31] The lowering of the gaze by every man and woman is the true protection for each of them. That intrinsic protection prevents a person from involving in Haram, because the sight is the effective means to fall in Haram.When the gaze is lowered then the Munkar is prevented.

2. Uislamu uliwaamuru mwanaume na mwanamke kumcha Allah (SWT). Yeye (SWT) amesema:

2. Islam ordered the man and the woman to fear Allah (swt). He (swt) said:

"Enyi mlioamini! Mcheni Allah na semeni kweli (daima)." [Al-Ahzab: 70] Yeye (SWT) amesema:

“Oh you who believe! Fear Allah and speak (always) the truth.” [Al- Ahzab: 70] He (swt) said:

"Na mcheni Allah. Hakika Allah ni Mwenye kushuhudia kila kitu daima." [Al-Ahzab: 55] Na Yeye (SWT) amesema:

“And fear Allah. Verily, Allah is Ever All-Witness over everything”. [Al- Ahzab: 55] And He (swt) said:

“Na mwisho mzuri (yaani Peponi) ni kwa wenye kumcha Mungu.” [Taha: 132] Muislamu anapokuwa na sifa ya kumcha Allah (swt), na akiogopa adhabu yake, akitamani Pepo yake na kutaka kupata radhi zake, basi hofu hii itamzuia kutenda Munkar na kumzuia kumwasi Allah (swt). Hiki ndicho kizuizi cha ndani ambacho zaidi yake hakuna kizuizi, na Muislamu anapomcha Allah (swt), basi anakuwa na sifa tukufu kabisa za ukamilifu.

“And the good end (i.e. Paradise) is for the God fearing persons.” [Ta- Ha: 132] When the Muslim is characterised by the fear of Allah (swt) and He fears his punishment, desires his Paradise and wishes to attain his good pleasure, then this fear will deter Him from committing a Munkar and deter Him from disobeying Allah (swt). This is the intrinsic deterrent beyond which there is no deterrent and when the Muslim fears Allah (swt) then He is characterised by the sublimest attributes of perfection.

3. Uislamu uliwaamuru mwanamume na mwanamke wajiepushe na maeneo ya shaka, na wawe makini kuhusu hilo, ili wasije wakaanguka katika kumwasi Allah. Muislamu ameamriwa asiende mara kwa mara mahali popote wala kufanya kitendo chochote, wala kujiingiza katika hali yoyote ambamo kuna shaka, ili asije akatenda Haram. Mtume wa Allah ﷺ alisema: “Mambo ya halali (Halal) na ya haramu (Haram) yako wazi, lakini kati ya hayo mawili kuna mambo yenye shaka, na watu wengi hawana ujuzi nayo. Basi yeyote anayejiokoa na mambo hayo yenye shaka, atakuwa ameiokoa dini yake na heshima yake. Na yeyote anayejiingiza katika mambo hayo yenye shaka, ataangukia katika Haram, kama mchungaji anayechunga (wanyama wake) karibu na malisho ya kibinafsi (Hima) ya mtu mwingine, na wakati wowote anaweza kuingia humo. Enyi watu! Jihadharini! Kila mfalme ana Hima, na Hima ya Allah duniani ni yale aliyoyatangaza kuwa Haram.” Shaka hapa hutokea katika kesi tatu:

3. Islam ordered the man and the woman to keep away from areas of uncertainty, and to be careful with regards to that, lest they fall into disobeying Allah . The Muslim has been ordered not to frequent any place nor do any action, nor be drawn into any situation in which there is uncertainty, lest they commit Haram. The Messenger of Allah (pbuh) said: “Both legal (Halal) and illegal (Haram) things are evident but in between them there are doubtful things and most of the people have no knowledge about them. So whoever saves Himself from these doubtful things, He would save his religion and his honour. And whoever indulges in these doubtful things would fall into Haram like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment He is liable to fall into it. Oh people! Beware! Every king has a Hima and the Hima of Allah on the earth is what He declared as Haram things.” The doubt here occurs in three cases:

Kwanza) Yeye anatilia shaka iwapo jambo fulani ni haramu au halali (Mubah), au kuhusu kitendo fulani iwapo ni wajibu (Fard), haramu (Haram), makruhu (Makruh), mustahabbu (Mandub) au halali (Mubah). Kuwepo kwa shaka kama hiyo kuhusu sifa ya jambo au hukumu ya kitendo hakumruhusu yeye kulikaribia hadi hukumu ya Allah (swt) kuhusiana nalo ibainike. Maana yake ni kwamba analikaribia kwa kiwango kidogo kabisa cha shaka, akiamini kwamba hiyo ndiyo hukumu ya Allah (swt) juu yake. Hili halitegemei kama ilikuwa ni ijtihadi yake mwenyewe au baada ya kufahamu hukumu ya Allah (swt) kuhusiana nalo, iwe kutoka kwa Mujtahid au kutoka kwa mtu anayeijua hukumu hiyo, hata kama yeye ni muqallid (mfuasi wa taklidi) au aamu (mtu wa kawaida). Mradi tu anaiamini Taqwa yake na elimu yake ya hukumu hiyo, badala ya kutegemea elimu yake ya jumla.

Firstly) He doubts whether a thing is prohibited or permissible (Mubah) or concerning an action whether it is obligatory (Fard), prohibited (Haram), disliked (Makruh), recommended (Mandub) or permissible (Mubah). The existence of such doubt concerning the description of a thing or the rule of an action, does not permit Him to approach it until the rule of Allah (swt) concerning it becomes clear. This means that He approaches it with the least amount of doubt, trusting that it is the rule of Allah (swt) for it. This is irrespective of whether it was his own Ijtihad or after becoming aware of the rule of Allah (swt) concerning it, either from a Mujtahid or from one who is aware of the rule, even if He be an imitator (Muqallid) or follower (Aam). This is so long as He trusts his Taqwa and knowledge of the rule rather than in his general knowledge.

Pili) Anashuku kwamba atafanya Haramu kupitia tendo lenye hukumu ya Mubah kwa sababu ya ukaribu wake na Haramu, na kwa sababu ya uwezekano kwamba linaweza kumpelekea kwenye Haramu, kama vile kuweka fedha benki inayoshughulika na riba, au kuuza zabibu kwa mfanyabiashara anayemiliki kiwanda cha pombe, au kuwafundisha wasichana masomo ya kawaida, n.k. Matendo kama haya ni Mubah na yanaruhusiwa kwake kuyafanya, lakini ni bora kwa uadilifu wake kutoyafanya kwa njia ya kujilinda na dhambi.

Secondly) He suspects that He will commit a Haram through a Mubah action because of its closeness to the Haram and because of the possibility that it might lead to it such as depositing money in a bank which deals with interest, or selling grapes to a trader who owns a brewery or teaching girls regular lessons etc. Such actions are Mubah and allowed for Him to do, but it is better for his integrity if He does not do them by way of piety.

Thirdly) Että ihmiset epäilevät jonkin mubah-teon olevan kiellettyä, jonka vuoksi henkilö välttää mubah-tekoa, ettei ihmiset ajattelisi hänestä pahaa. Tämä on kuin henkilö, joka kulkee paikan ohi, jota epäillään korruptiosta, ja siten ihmiset epäilevät hänen olevan korruptoitunut ihminen. Jotta ihmiset eivät puhuisi hänestä sillä tavalla, hän välttää mubahin. Samoin on henkilö, joka on tiukka vaimonsa tai mahramiensa suhteen, jotka peittävät kasvonsa. Hän kannattaa mielipidettä, että kasvot eivät ole 'awrah, mutta hän on tiukka, ettei ihmiset sanoisi, että tietyn henkilön vaimo tai sisar kulkee julkeasti paljastettuna. Tämä aikomus voidaan nähdä kahdessa suhteessa:

Thirdly) That people suspect a Mubah action is prohibited hence the person avoids the Mubah action lest people think ill of Him. This is like someone who passes a place suspected of corruption, and thus people suspect Him of being a corrupt person. In order that people do not speak of Him in such a way, He avoids the Mubah. Similarly the person who is strict about his wife or Mahrams covering their faces. He takes the opinion that the face is not 'Awrah, but He is strict lest people say that the wife of such and such person or his sister is going about brazenly unveiled. This intent can be seen in two respects:

a: Jambo ambalo watu wanashuku kuwa ni Haram au Makruh kwa kweli ni Haram au Makruh katika Shari'ah. Mtu anapofanya kitendo cha Mubah, watu huelewa kwamba amefanya kitendo kilichokatazwa. Katika hali hii, mtu anapaswa kuepuka kitendo hicho cha Mubah ili watu wasimfikirie vibaya, au amweleze wazi jambo hilo. Imepokewa kutoka kwa Ali bin Al-Husayn kwamba Safiyya bint Huyai (ra), mke wa Nabii ﷺ, alimweleza kwamba alimwendea Mjumbe wa Allah ﷺ msikitini kumtembelea wakati alipokuwa katika I'tikaf siku kumi za mwisho za Ramadhani. Alizungumza naye kwa muda baada ya Isha, kisha akasimama ili arudi nyumbani. Nabii ﷺ alimsindikiza. Alipofika kwenye lango la msikiti, mkabala na mlango wa Umm Salama, mke wa Nabii ﷺ, walipita watu wawili wa Ansar, wakamsalimia Mjumbe wa Allah ﷺ kisha wakaendelea na safari. Yeye ﷺ aliwaambia: "Subirini kidogo!" kisha akasema: "Huyu ni (mke wangu) Safiyya bint Huyai." Wote wawili wakasema: "Subhan Allah, tutathubutuje kufikiria ovu lolote, ewe Mjumbe wa Allah ﷺ?" Wakahuzunika kwa kwamba wangeweza kufikiri jambo kama hilo. Nabii ﷺ akasema (kwao): "Shetani hufika kila mahali mwilini mwa binadamu kama damu inavyofika ndani yake. Niliogopa kwamba Shetani angeweza kuingiza wazo baya akilini mwenu." Kutokana na Hadith hii inaeleweka kwamba Mjumbe ﷺ aliondoa shaka iliyoweza kujitokeza akilini mwa masahaba wake wawili, ingawa yeye ﷺ yuko mbali na shaka na tuhuma zote.

a: The thing that people doubt as being Haram or Makruh is actually, Haram or Makruh in the Shari’ah. By the person performing a Mubah action people understand that He has performed a prohibited action. In this situation the person should avoid the Mubah action in case people think badly of Him or He should explain Himself to them. It has been narrated on the authority of Ali b. al-Husayn that Safiyya bint Huyai (ra), the wife of the Prophet (pbuh) told Him that she went to the Messenger of Allah (pbuh) to visit Him in the Mosque while He was in Itikaf in the last ten days of Ramadhan. She spoke to Him for a while after Ishaa, then she got up in order to return home. The Prophet (pbuh) accompanied her. When she reached the gate of the Mosque, opposite the door of Umm Salama the wife of the Prophet (pbuh), two Ansari men were passing by and they greeted the Messenger of Allah (pbuh) and continued on. He told them: “Wait a little!” and said, “She is (my wife) Safiyya bint Huyai”. Both of them said, “Subhan Allah, how dare we think of any evil O Messenger of Allah”, and they felt hurt that they would think such a thing. The Prophet (pbuh) said (to them): “Shaytan reaches everywhere in the human body as blood reaches in it. I was afraid lest Shaytan might insert an evil thought in your minds”. It is understood from this Hadith that the Messenger dispelled the doubt, which may have arisen in the minds of his two companions even though He (pbuh), is beyond all doubt and suspicion.

b: Kwamba jambo fulani linaweza kudhaniwa na watu kuwa ni haramu, ilhali kwa kweli ni halali. Hata hivyo, iwapo watu watasema kwamba amefanya kitendo kilichoharamishwa, basi anajiepusha nacho, si kwa sababu ni haramu, bali kwa sababu ya yale ambayo watu wangesema. Si halali kujiepusha na aina hizi za shaka; badala yake, mtu anapaswa kulitenda kwa namna ambayo Shari'ah imeagiza, wala si kwa kadiri ya makadirio ya watu. Allah (SWT) amemkemea kwa upole Mtume kwa jambo hilo. Yeye (SWT) amesema:

b: That a thing should be suspected by people of being prohibited but in reality it is permitted. However in case people say that He has committed a prohibited action, He avoids it, not because it is prohibited but because of what people would say. It is not permitted to keep away from such types of suspicion, rather He should undertake it according to the manner the Shari’ah has instructed and not according to the estimation of the people. AllahI has mildly reproached the Messenger for that. He (swt) said:

"Ulikuwa unawaogopa watu, lakini inastahiki zaidi kwamba umwogope Allah" [Al-Ahzab: 37] Hili linaonyesha kwamba Mwislamu akiona kwamba Shara' haijakataza jambo fulani, basi aifanye, hata kama watu wote wanasema kwamba jambo hilo ni haramu.

“You (Oh Muhammad) did fear the people, but it is more fitting that you should fear Allah” [Al- Ahzab: 37] This indicates that if the Muslim sees that the Shara' has not forbidden a thing then He should do it even if all the people say it is prohibited.

Ikiwa mwanamume na mwanamke watajiepusha na hizi shaka ambazo Shari'a imekataza, basi hilo litawalinda na kutomwasi Allah (SWT) na litawawezesha kuwa na sifa ya ubora wa kimaadili.

If the man and woman stay away from these suspicions which the Shar’a has forbidden then it will protect them from disobedience to Allah (swt) and enable them to be characterised by moral excellence.

4. Uislamu unahimiza ndoa katika umri mdogo, ili tangu mapema mahusiano ya kimapenzi ya mwanamume na mwanamke yazuiliwe kwenye ndoa. Hivyo mtu analelewa katika mazingira haya na analindwa kwa kuzuia shughuli za kimapenzi kubaki ndani ya ndoa pale hamu ya kimapenzi inapoanza kuamka. Alisema ﷺ: "Enyi vijana! Yeyote miongoni mwenu anayeweza kumudu gharama za ndoa, na aoe." Ndoa imefanywa iwe rahisi sana kwa kuhimiza kupunguzwa kwa mahari (Mahr). Alisema ﷺ: "Mwanamke aliye miongoni mwenu anayepokea kiwango kidogo kabisa cha mahari ndiye aliyebarikiwa zaidi (Baraka)." 5. Wanaume ambao hali zao mahususi haziwaruhusu kuoa, wameamriwa wajitambulishe kwa usafi wa moyo na kujizuia. Anasema (SWT):

4. Islam encourages marriage at an early age so that it begins to restrict the sexual activity of a man and a woman to marriage from an early age. Thus one is brought up in this atmosphere and one is protected by restricting the sexual activity to marriage when the sexual instinct begins to be agitated. He (pbuh) said: “O you who are young. Whoever amongst you who can afford to marry should marry”. Marriage has been made exceptionally easy by urging the reduction of the bridal dower (Mahr). He (pbuh) said: “The one (amongst you, women) who receives the least amount of mahr is the most blessed (Baraka).” 5. Those men whose specific circumstances do not allow them to get married, they have been commanded that they should be characterised by chastity and self control. He (swt) said:

“Na wale wasiokuwa na uwezo wa kifedha wa kuoa wajizuie mpaka Mwenyezi Mungu awatajirishe kwa fadhila zake.” [An-Nur: 33] Na wameamriwa kufunga kama tiba ya silika ya ngono au ya kuzaa, ili wakimbilie ibada ya kufunga wapate kuishinda, na washughulike na yale yaliyo tukufu zaidi na yenye heshima zaidi, yaani kuimarisha uhusiano wao na Mwenyezi Mungu (SWT) kwa njia ya matendo mema. Alisema (SWT): “Enyi vijana! Atakayeweza miongoni mwenu kuoa, na aoe, kwa kuwa hilo litamsaidia kuacha kuwatazama wanawake wengine, na kulinda utu wake (yaani sehemu zake za siri zisifanye zinaa haramu). Na asiyeweza kuoa, afunge, kwa kuwa hilo litamkinga.” Kufunga hakupo kwa ajili ya kukandamiza silika ya kuzaa, bali kwa ajili ya kuzalisha dhana zinazohusiana na silika ya utakaso, ambazo zitamvuruga mtu kutoka katika dhana za silika ya kuzaa, hivyo haitamchochea wala kumletea wasiwasi na maumivu. Kufunga hakukusudiwi kudhoofisha mwili, kwa sababu kula usiku na kula chakula cha kutosha kunachukua nafasi ya kula wakati wa mchana. Hivyo udhaifu kwa njia ya kufunga hautokei, bali kinachotokea ni kuwepo kwa dhana za kiroho kupitia kufunga huko kwa hiari.

“And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of his Bounty”. [An- Nur: 33] And they have been ordered to fast as a treatment for the sexual or procreation instinct so that they seek recourse to the worship of fasting in order to overcome it and occupy themselves with that which is more sublime and noble i.e. the strengthening of their relationship with Allah (swt) by way of pious deeds. He (swt) said: “O you who are young. Whoever amongst you can afford to marry should marry, because it will help Him refrain from looking at other women, and guard his modesty (i.e. private parts from unlawful sex). And whoever is not able to marry He should fast because it will protect Him”. Fasting is not there to suppress the procreation instinct but to generate concepts linked to the instinct of sanctification by which He will be distracted from the concepts of the procreation instinct, thus it will not agitate Him causing Him anxiety and pain. Fasting is not intended to weaken the body because eating at night and taking enough food serves as a substitute for eating during the day. So debilitation by way of fasting is not realised but what is realised is the presence of spiritual concepts through such optional fasting.

6. Wanawake wameagizwa kujisitiri kwa kuvaa mavazi kamili wanapokuwa katika maisha ya hadharani. Aidha, Uislamu unaweka maisha ya faragha kuwa ni ya wanawake na wanaume wasioweza kuolewa nao (Mahram). Hakuna shaka kwamba mwonekano wa mwanamke aliyevaa kwa staha na unyenyekevu utakuwa kizuizi kati yake na macho ya kiovu ya wale wasiomcha Allah (swt). Qur'ani imeelezea vazi hili kwa njia sahihi, kamili na ya kina. Mwanamke anapovaa vazi hili kamili, yaani anapovuta Khimar yake juu ya kifua chake na kuufunga mtandio wa kichwa shingoni na kifuani, na anapojiweka Jilbab mwilini mwake na kuishusha hadi chini kiasi kwamba mwili wake wote umefichwa hadi kwenye miguu, basi anaweza kusemwa kuwa amevaa vazi kamili, ameijikinga kwa vazi lake na ameonyesha unyenyekevu wake.Akiwa amevaa vazi hili kamili, anaweza kutoka katika maisha ya hadharani kwa ajili ya kuendeleza shughuli zake kwa namna ya staha na heshima zaidi, na hivyo kujilinda dhidi ya macho ya kiovu ya wale wasiomcha Allah (swt).

6. Women have been instructed to act modestly by wearing the complete attire in the public life. In addition Islam restricts the private life to women and non-marriageable men (Mahram). There is no doubt that the appearance of the woman in a modest serious fashion will act as a barrier between her and the unscrupulous gazes of those who do not fear Allah (swt). The Qur'an has described this dress in a precise, complete and comprehensive manner. When the woman wears this complete dress which is when she draws her Khimar over her bosom and wraps her head-covering around her neck and chest, and when she drapes her Jilbab over her body and lowers it towards the floor such that her whole body is concealed even to the feet, then she can be said to have worn the complete dress, taken protection in her attire and manifested her modesty.Wearing this complete dress, she can go out into the public life in order to pursue her activities in the most modest and dignified manner, which, will thus guard herself against the unscrupulous gazes of those who do not fear Allah (swt).

Hizi ni hukumu za kimungu zinazojumuisha kutekeleza vitendo vya kuamrisha. Kuhusu hukumu za Shari'ah zinazojumuisha kujiepusha na vitendo, hizo ni:

These are the divine rules which include the performance of affirmative actions. As for the Shari’ah rules which include the abstention from actions they are:

1. Faragha ya faragha kati ya mwanamume na mwanamke peke yao imekatazwa. Khalwa ni kukutana kwa mwanamume na mwanamke mahali ambapo hakuna mtu anayeweza kuingia isipokuwa kwa ruhusa yao. Mfano ni kama wao kukutana pamoja ndani ya nyumba au katika nafasi wazi iliyo mbali na upatikanaji wa umma. Kwa hiyo Khalwa ni kukutana kwa watu wawili peke yao, wamelindwa dhidi ya uwepo wa wengine. Khalwa hii ni uovu wenyewe, hivyo Uislamu umeikataza kabisa kati ya mwanamume na mwanamke ambao si Mahram kwa kila mmoja, iwe watu hao wawili ni nani na iwe Khalwa hiyo ni nini. Mtume ﷺ alisema: “Yeyote anayemwamini Allah na Siku ya Mwisho (Alyawm al-akhir), basi asikae peke yake na mwanamke asiye na Mahram pamoja naye. Hakika, mtu wa tatu ni Shetani!” Kwa kuzuia Khalwa, Shari'a imechukua tahadhari muhimu kati ya wanaume na wanawake. Ukweli wa Khalwa ni kwamba huwafanya mwanamume na mwanamke wawe na msisimko zaidi wa kimapenzi. Na kwa kukataza faragha hii ya upweke (Khalwa fardiyya), sababu za uovu zinaondolewa, kwa sababu Khalwa ni mojawapo ya njia za moja kwa moja za kuelekea uovu.

1. The private meeting between a man and a woman alone is prohibited. Khalwa is the meeting of a man and a woman in a place where no one is able to enter except by their permission. An example is such as their getting together in a house or in an open space remote from public access. So the Khalwa is the meeting of two people in isolation, secure from the presence of others. This Khalwa is corruption itself, therefore Islam has categorically prohibited it between a man and woman who are not Mahram to each other, whoever these two persons may be and whatever this Khalwa may be. The Prophet (pbuh) said: “Whosoever believes in Allah and the Last Day (Alyawm al-akhir) let Him not be alone with a woman who has not a Mahram with her. Indeed, the third (person) is al-Shaytan!” By preventing Khalwa the Shar’a took the necessary safeguards between the men and women. The reality of Khalwa is that it makes the man and woman more sexually agitated. And by prohibiting this solitary privacy (Khalwa fardiyya) the causes of corruption are eliminated, because the Khalwa is one of the direct means to corruption.

2. Mwanamke amekatazwa kuonyesha mapambo yake (Tabarruj) tangu wakati ambapo Allah (SWT) alipoyakataza. Yeye (SWT) amesema:

2. The woman has been forbidden from displaying her charms (Tabarruj) from the time when Allah (swt) prohibited it. He (swt) said:

“Na kwa wanawake ambao hawana tena uwezo wa kuzaa na hawatarajii ndoa, si dhambi kwao kuvua nguo zao za nje, mradi wasionyeshe mapambo yao.” [An-Nur: 60] Basi, Allah (SWT) amewakataza wanawake ambao hawana tena uwezo wa kuzaa kuonyesha mapambo yao (Tabarruj), na akawaruhusu kuvua nguo zao za nje bila kuonyesha mapambo yao (Tabarruj). Ndani ya hili kuna katazo la Tabarruj. Kwa kuwa wanawake waliopita umri wa kuzaa wamekatazwa kuonyesha mapambo yao (Tabarruj), basi kwa hoja ya nguvu zaidi, wanawake ambao hawajafikia umri huo hawapaswi kufanya Tabarruj. Amesema (SWT):

“And as for women past childbearing who do not expect wed-lock, it is no sin on them, if they discard their (outer) clothing in such a way as not to show their charms” [An- Nur: 60] Thus, Allah (swt) has forbidden women past child-bearing age from displaying their charms (Tabarruj), allowing the discarding of the dress, without displaying their charms (Tabarruj). Implicit in this, is the prohibition of Tabarruj. Since women past the age of childbirth have been prohibited from displaying their charms (Tabarruj) then by greater reason women who have not reached such an age should not make Tabarruj. He (swt) said:

“Na wasiyapige miguu yao ili kudhihirisha walichokificha katika mapambo yao.” [An-Nur: 31] Mifano kama hii inachukuliwa kuwa Tabarruj. Tabarruj ni kuonyesha mapambo (Zeena) na uzuri (Mahaasin) kwa wanaume wasioruhusiwa kuolewa nao (Non-Mahrams). Inasemekana kwamba mwanamke aliyejipamba (Tabarrajat) alijionyesha, yaani alidhihirisha mapambo yake (Zeena) na uzuri wake (Mahaasin) kwa wanaume wasioruhusiwa kuolewa nao (Non-Mahrams). Kuna Hadithi nyingi zinazokataza kile kinachochukuliwa kuwa Tabarruj. Imesimuliwa na Abu Musa al-Ash'ari kwamba Mjumbe wa Allah ﷺ alisema: “Mwanamke yeyote anayetumia manukato na kupita karibu na wanaume ili wanuse harufu yake, huyo ni mzinifu”, yaani yuko sawa na mzinifu kwa kiwango cha dhambi. Pia alisema ﷺ: “Kuna makundi mawili ya watu ambao bado sijawaona: watu wanaoshika mijeledi kama mikia ya ng'ombe, wanayowapigia watu; na wanawake waliovaa nguo lakini ni kama wako uchi nusu, wanaopinda miili yao na kuvutia macho ya wanaume kwao. Vichwa vyao ni kama nundu zilizoinama za ngamia. Wanawake hawa hawataingia peponi wala hawatapata harufu yake, ingawa harufu yake inasikika umbali wa siku kadhaa.” Ushahidi wote huu unaonyesha wazi kuwa Tabarruj imekatazwa, kwa hiyo Tabarruj ni Haramu. Kwa hiyo, kila mapambo yasiyo ya kawaida yanayovuta macho ya wanaume na kudhihirisha uzuri (Mahaasin) wa mwanamke, ni Tabarruj iwapo mwanamke anajitokeza hivyo katika maisha ya hadharani, au anajitokeza hivyo mbele ya wanaume wasio Mahram katika maisha ya faragha. Mifano ni pamoja na kutumia manukato, vipodozi, kuvaa nywele bandia kichwani bila Khimar, au kuvaa suruali bila Jilbab anapotoka nje katika maisha ya hadharani. Ukweli wa Tabarruj ni kwamba huchochea hisia za wanaume na wanawake na kuamsha silika ya uzazi kwa ajili ya kujamiiana. Inaleta mwaliko wa mwanamume kumtamani mwanamke, jambo linalofanya uhusiano wao kujengwa juu ya mvuto, na hili hufanya uhusiano wao uwe wa kijinsia. Hili huharibu ushirikiano baina yao. Huufanya ushirikiano huu usiwezeshe ujenzi wa jamii, bali huelekea kuiharibu. Tabarruj hii ni kikwazo kwa uhusiano wa kweli, ambao msingi wake ni usafi na Taqwa. Bila tahadhari ya kutosha, inaweza pia kujaza ombwe kubwa katika maisha ya mtu, kwa kuchochea hisia na kuamsha silika ya kuzaliana. Maisha hayapaswi kujazwa isipokuwa na majukumu makubwa na mambo ya uzito, wala hayapaswi kutumiwa kutosheleza matamanio ya mwili, ikiwemo matamanio yanayochochewa na Tabarruj. Kwa kuelewa haya, kungekuwepo kizuizi kilichowekwa wazi kati ya mwanamume na mwanamke, hali itakayopelekea kutimiza kwa mafanikio dhamira yake maishani. Dhamira hii ni kubeba Mwito wa Kiislamu na kufanya Jihad ili kuinua juu Neno la Allah (swt). Kwa hiyo, ni lazima tuthamini hatari ya Tabarruj kwa jamii ya Kiislamu, na tuthamini Tabarruj ambayo mwanamke hujionyesha kwa mwanamume, akimchochea, kuwa ni hatari kwa jamii na mahusiano yake. Hii ndiyo Tabarruj ambayo Uislamu umeikataza, na hii ndiyo hakika yake na yale inayobeba katika suala la hatari kwa jamii ya Kiislamu. Kuhusu kuonyesha mapambo na uzuri ndani ya nyumba na katika maisha ya faragha, hii haichukuliwi kuwa Tabarruj, wala Tabarruj haihusiani nayo.

3. Uislamu umekataza kila mwanaume na mwanamke kufuata kazi zinazohatarisha maadili na kusababisha uharibifu katika jamii. Kwa hiyo, mwanamke amekatazwa kufanya kazi zinazolenga kutumia uke wake kama chombo cha kunyonywa. Raf'i b. Rifa'aa (ra) anasimulia: "Mtume ﷺ alitukataza kupokea mapato ya mjakazi isipokuwa yale aliyoyapata kwa mikono yake miwili." Na yeye ﷺ alisema, akionyesha kwa vidole vyake kwamba ni kazi ya kuoka mkate, kusokota uzi, na kuchonga. Hivyo, mwanamke amekatazwa kufanya kazi katika maduka ambayo lengo lake ni kuwavutia wateja kwa sababu ya jinsia yake, au kufanya kazi katika balozi, konseli na sehemu nyingine kama hizo kwa lengo la kutumia uke wake kutimiza malengo ya kisiasa. Pia amekatazwa kufanya kazi kama mhudumu wa ndege au kazi nyingine ambazo mwanamke hufanya kazi hizo kwa nia ya kutumia uke wake.

3. Islam has prohibited every man and woman from pursuing occupations which endanger morals and cause corruption in society. Hence the woman is prohibited from performing jobs which aim to exploit her femininity. Raf'i b. Rifa'aa (ra) narrates: “The Prophet (pbuh) forbade us from the earnings of the slave-girl except that which she earned with her own two hands.” And He (pbuh) said indicating with his fingers to mean baking, spinning yarn, and engraving. So the woman has been forbidden from working in shops where the aim is to attract customers because of her sex or to work in embassies, consulates and other such places in order to use her femininity to realise political objectives. She is also prohibited from working as an airhostess in an aeroplane or other occupations where the woman works with the intention of using her femininity.

4. Uislamu umekataza kumsingizia mwanamke mwenye usafi (aliye safi), yaani kumtuhumu kwa uzinzi. Allah (SWT) amesema:

4. Islam forbade the defamation of chaste woman, i.e. accusing them of fornication. He (swt) said:

“Na wale wanaowatuhumu wanawake wenye kujiheshimu, kisha hawaleti mashahidi wanne, wapigeni viboko themanini, wala msikubali ushahidi wao kamwe; hao ndio mafasiki (wakosefu).” [An-Nur: 4] Na Yeye (SWT) amesema:

“And those who accuse chaste women, and produce not four witnesses, flog them eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (transgressors)”. [An- Nur: 4] And He (swt) said:

"Hakika, wale wanaowasingizia wanawake wasiojua chochote, walio safi na wanaoamini, wamelaaniwa duniani na Akhera, na watapata adhabu kubwa. [An-Nur: 23] Na Mtume wa Allah ﷺ amesema: “Jiepusheni na madhambi saba makubwa yanayoangamiza”. Watu wakauliza, “Ee Mjumbe wa Allah! Ni yapi hayo?” Akasema ﷺ: “Kumshirikisha Allah, kufanya uchawi, kuua nafsi ambayo Allah ameiharamisha, kula Riba (riba), kula mali ya yatima, kukimbia vitani wakati wa mapigano, na kuwasingizia wanawake walio safi, wasiojua chochote, waumini”. Wanawake walio safi hapa ni wale waliovaa kwa staha. Kumsema vibaya mwanamke mwenye staha ni jambo lililokatazwa. Kwa kukataza kuwasingizia wanawake walio safi, Shariah imezifunga ndimi za wale waliozoea kusema vibaya na kusengenya, ambao wanataka tu kulamba heshima ya watu. Hivyo, porojo mbaya na uvumi hauenei katika jamii ya Kiislamu, wala shutuma za uongo. Katika hili kuna kinga kwa jamii ya Kiislamu.

“Verily, those who accuse chaste unaware and believing women, are cursed in this life and in the Hereafter, and for them will be a great torment. [An- Nur: 23] And the Messenger of Allah (pbuh) said: “Avoid the seven great destructive sins”. The people enquired, “O Allah's Messenger! What are they?” He (pbuh) said: “to associate partners along with Allah, to practice sorcery, to kill the life which Allah has forbidden, to eat up Riba (usury), to eat up an orphan’s wealth, to retreat in front of the enemy at the time of fighting, and to accuse chaste and unaware women believers”.What is meant by chaste women here are the modestly attired women. Defamation of a modest woman is prohibited. By prohibiting the accusation of chaste women the Shar’a has silenced the tongues of those which have become accustomed to speak badly of and slander, who wish only to lap up the honour of people. Hence evil gossip and rumours do not spread in the Islamic community neither does the false accusation. In this, is a protection for the Islamic community.

Kwa hiyo, kanuni hizi za kimungu zinazojumuisha kujizuia na vitendo fulani, zinahakikisha kwamba jamii ya Kiislamu, popote ushirikiano unapotokea, inaendelea kushirikiana ndani ya mipaka ya usafi (Tahara) na Taqwa (kumcha Mungu).

So, these divine rules which include the abstention from certain actions ensure that the Islamic community, wherever co-operation may occur, proceeds to co-operate within the limits of purity (Tahara) and Taqwa (God fearing).

Kupitia haya yote, inawezekana kwa mtu kuona picha ya jamii ya Kiislamu na kuelewa ni nini mwanamke Muislamu. Anaweza kutambua kwamba utendaji wa mwanamke wa vitendo katika maisha ya umma ambavyo Shar'a imemruhusu, hautasababisha ufisadi wala kuleta madhara yoyote. Anaona kwamba ni jambo la lazima kwa maisha ya umma na kuinuliwa kwa jamii. Kwa hiyo, Waislamu lazima wafuate kanuni za Shar'a, iwe wako katika Dar ul-Islam, Dar ul-Kufr, katika nchi ya Kiislamu au isiyo ya Kiislamu, miongoni mwa jamii ya Waislamu au ya wasio Waislamu. Ni lazima wafanye shughuli ambazo Shar'a imewaruhusu wanawake, wala wasiogope lawama yoyote kutokana na hilo. Hakika, kutenda kwa mujibu wa kanuni za Shar'a ni kinga kwa mwanamke, kuinuliwa kwa jamii na utii kwa amri na makatazo ya Allah (SWT). Shar'a ndiyo bora zaidi katika kumweleza mwanadamu kile kinachomfaa kama mtu binafsi au kama jamii katika maisha ya faragha na ya umma.

Through all of this, it is possible for a person to visualise what the Islamic community is and comprehend what the Muslim woman is. He can realise that the woman's performance of actions in the public life which the Shar’a has permitted her, will not result in corruption nor lead to any harm. He can see it is necessary for the public life and elevation of the community. Therefore, Muslims must adhere to the rules of Shar’a whether they be in Dar ul-Islam, Dar ul-Kufr, in a Islamic or non-Islamic country, amidst a community of Muslims or non-Muslims. They must undertake the activities the Shar’a has permitted for the women, and they should not fear any blame from it. Indeed acting according to the Shar’a rules is a protection for the woman, elevation for the community and obedience to the orders and prohibitions of Allah (swt). The Shar’a is the best in informing of what will suit man as an individual or a community in the private and public life.

Hii ni kwa ufupi mfumo ambao Uislamu uliushughulikia mkutano unaozaa matatizo, ambao ni mkutano wa wanaume na wanawake. Kutokana na mfumo huu inadhihirika kwamba kanuni za Mwenyezi Mungu zimekuja kuhakikisha kuzuia ufisadi unaoweza kuzuka kutokana na mkutano huu. Pia zinahakikisha kupatikana kwa ustawi (Salah) wa jamii ya Kiislamu, unaotoa usafi, Taqwa, bidii na kazi. Inahakikisha maisha ya faraja ya kibinafsi ambamo mtu hupata utulivu na pumziko kutokana na shida za maisha. Na inahakikisha maisha ya umma ambayo ni ya uzito, yenye tija, na yanayoipatia jamii yale inayoyahitaji maishani kwa upande wa furaha na wepesi. Kanuni hizi ni sehemu ya mfumo wa kijamii kwa sababu zinapanga mwingiliano wa kijamii wa wanaume na wanawake. Kwa upande wa mahusiano yanayotokana na mwingiliano huu wa kijamii, na matatizo yanayotokana nao, hayo ni sehemu nyingine ya mfumo wa kijamii. Haya ni: ndoa, talaka, unasaba na matumizi ya kifedha (Nafaqah) n.k. Ingawa kanuni hizi (za ndoa na talaka) ni miongoni mwa mifumo ya jamii kwa sababu zinapanga uhusiano baina ya watu binafsi, kwa mtazamo wa chanzo chake, zimetokana hata hivyo na mwingiliano wa kijamii unaofanyika baina ya wanaume na wanawake. Kwa hiyo, zinasomwa katika mfumo wa kijamii kwa kuzingatia chanzo chake na asili yake. Kuhusu maelezo yake na matawi yake, ni sehemu ya mifumo ya jamii, na zinasomwa chini ya kundi hilo la miamala ya kijamii (Mu’amalat).

This is briefly the system by which Islam treated the meeting from which problems arise, which is the meeting of men and women. It becomes clear from this system that divine rules have come to ensure the prevention of corruption, which may arise from this meeting. They also ensure the attainment of the well being (Salah) of the Islamic community, which provides the purity, Taqwa, diligence and work. It guarantees a private life in which the person attains tranquillity and rest from life's troubles. And it ensures a public life, which is serious, productive and provides for the community that which it requires in life in terms of happiness and ease. These rules are part of the social system because they organise the social intercourse of men and women. As for the relationships, which arise from this social intercourse and the problems that branch out from it, they are another part of the social system. These are: marriage, divorce, sonship and financial maintenance (Nafaqah) etc. Although these rules (of marriage and divorce) are from the systems of society because they organise the relationship between individuals, from the point of view of their origin, they have however resulted from the social intercourse that takes place between men and women. Therefore, they are studied in the social system in view of their origin and source. As for their details and ramifications, they are part of the systems of society, and they are studied under that category of societal transactions (Mu’amalat).