Kutoka katika mkusanyiko wa kijamii (Ijtima) wa wanaume na wanawake huzaliwa mahusiano yanayohusu maslahi yao na maslahi ya jamii ambayo jinsia zote mbili zinaishi ndani yake. Mahusiano haya ni tofauti na matatizo ya kijamii yanayotokea watu wanapokutana kwa madhumuni ya kuuza, kukodisha, kukabidhi na mambo mengine kama hayo. Huenda ikaonekana kwa baadhi ya watu kwamba mahusiano haya ni ndoa pekee. Ukweli ni kwamba ndoa ni mojawapo tu ya mahusiano hayo, na mahusiano hayo yanajumuisha mengine mbali na ndoa. Kwa hiyo, muungano wa kimapenzi si dhihirisho pekee la silika ya uzazi, bali ni mojawapo ya dhihirisho zake, kwani zipo nyingine. Hivyo, umama, ubaba, undugu, utoto wa mtoto (kuwa mwana au binti) na ujomba wa upande wa mama na baba, vyote ni dhihirisho za silika ya uzazi. Kwa hiyo, mahusiano yanayotokana na kukutana kwa wanaume na wanawake yanajumuisha umama na ubaba, kama vile ndoa. Mfumo wa kijamii unayajumuisha, kama unavyojumuisha ndoa. Shari'a imekuja na kanuni za utoto, ubaba na umama, kama ilivyokuja na kanuni za ndoa.

From the social gathering (Ijtima) of men and women arise relationships which pertain to their interests and the interests of the community in the midst of which both sexes live. They are different to the problems in society that arise when people come together for the purpose of selling, renting, delegating and other such matters. It may occur to some that these relationships constitute only marriage. The truth is that marriage is only one of the relationships, and they include other than marriage. Therefore, the sexual association is not the only manifestation of the procreation instinct, but rather it is one of its manifestations since there are others. Thus, motherhood, fatherhood, brotherhood, sonship and unclehood (maternal and paternal) are all manifestations of the procreation instinct. Consequently, the relationships, which result from the meeting of men and women, include motherhood and fatherhood, just as marriage. The social system includes them, just as it includes marriage. The Shar’a came with rules for sonship, fatherhood and motherhood, just as it came with rules for marriage.

Hata hivyo, ndoa ndiyo chimbuko la mahusiano haya yote, na yote hutokana nayo. Kama ndoa zisingefanyika, basi wouldn't kuwepo na ubaba, wala uana, wala umama, n.k. Kwa hiyo, ndoa ndiyo chimbuko lao, na wote hutokana nayo kwa mtazamo wa haja ya mpangilio. Hata hivyo, hisia za haja hizo huibuka kwa asili ili kuzitosheleza, kama vile hisia ya haja ya mshikamano wa kimapenzi inavyoibuka. Silika hudai kutosheka, kutokana na msukumo wa udhihirisho wa umama au uana, kama vile silika inavyodai kutosheka kutokana na msukumo wa udhihirisho wa mshikamano wa kimapenzi. Hii ni kwa sababu ndoa, umama, ubaba na uana, vyote ni udhihirisho wa silika ya uzazi. Hisia zao pia ni hisia za silika ya uzazi. Mwelekeo kuelekea mojawapo ya udhihirisho huu huundwa na uhalisia wa silika ya uzazi ukiunganishwa na dhana kuhusu udhihirisho huo, jambo linalohusu udhihirisho wote wa silika ya uzazi.

However, marriage is the origin of all these relationships, and all of them branch out from it. If marriages were not to take place, then there would be no fatherhood, sonship nor motherhood etc. Accordingly, marriage is their origin and all of them branch out from it in terms of the need for organisation. Yet, the feeling of such needs erupts naturally in order to satisfy them the same way the feeling of the need for sexual association does. The instinct demands satisfaction, caused by the agitation of motherhood or sonship manifestations, just as the instinct demands satisfaction due to the agitation of the manifestations of the sexual association. This is because marriage, motherhood, fatherhood and sonship, are all manifestations of the procreation instinct. Their feelings are also feelings of the procreation instinct. The inclination towards any of these manifestations is formed by the reality of the procreation instinct linked with the concept about that manifestation, a matter that applies to all the manifestations of the procreation instinct.

Ndoa ni mpangilio wa mahusiano ya kiume na kike, yaani mpangilio wa uhusiano wa kimapenzi kati ya wanaume na wanawake kwa mfumo maalum. Mfumo huu maalum unapaswa kupanga mahusiano ya kiume na kike kwa namna iliyofafanuliwa. Kuzaa watoto kunapaswa kutokea kulingana na mfumo huo pekee, na unapaswa kuhakikisha uzazi wa jamii ya binadamu. Kupitia hilo ndipo familia itakapokuwepo, na juu ya msingi wake ndipo mpangilio wa maisha ya faragha utaendelea.

Marriage is the organisation of male-female relationships i.e. organisation of the sexual association between the men and the women by a specific system. This specific system should organise the male-female relationships in a defined manner. Procreation should result according to the system only, and it should ensure the reproduction of the human species. And through it the family will come to exist and on its basis the organisation of the private life will proceed.

Uislamu umehimiza ndoa na kuiamuru. Ibn Mas'ud anasimulia kwamba Mjumbe wa Allah ﷺ alisema: "Enyi vijana! Yeyote miongoni mwenu mwenye uwezo wa kuoa, na aoe, kwa sababu ndoa humsaidia zaidi kuinamisha macho yake na kuhifadhi tupu yake (yaani, kuepuka zinaa haramu). Na yeyote asiyeweza kuoa, basi afunge saumu, kwa sababu saumu itakuwa kinga kwake." Qatada amesimulia kutoka kwa al-Hasan, aliyesimulia kutoka kwa Samura, kwamba Mtume ﷺ alikataza sisi kujitenga na ndoa. Qatada alinukuu aya ifuatayo:

Islam has encouraged marriage and ordered it. Ibn Masud narrates that the Messenger of Allah (pbuh) said: “O you youngsters. Whoever amongst you who can afford to marry should marry, because it will help Him more to lower his gaze, and guard his modesty (i.e. private parts from unlawful sex). And whoever is not able to marry He should fast, because it will be protection for Him.” Qatada narrated from al-Hasan who narrated from Samura that He said the Prophet (pbuh) forbade us from celibacy. Qatada quoted the verse:

“Na hakika Tulikwisha tuma Mitume kabla yako (ewe Muhammad) na tukawafanyia wake na watoto.” [Ar-Rad: 38] Maana ya useja ni kujizuia na ndoa, na kinachofuata hapo ni kujitenga kwa ajili ya ibada. Abu Hurayrah (ra) anasimulia kwamba Mtume ﷺ alisema: “Watu watatu wana haki kwa Allah ya kusaidiwa: Mujahidi katika njia ya Allah, mtafutaji wa ndoa anayetaka kuhifadhi usafi wake, na mtumwa anayetafuta fedha za kujikomboa.” Mtume ﷺ alisema: “Hakuna utawa katika Uislamu.” Utawa ni useja unaomaanisha kujiepusha na wanawake na kuacha ndoa kwa sababu ya kushughulishwa na ibada ya Allah (SWT). Qur'ani imetaja waziwazi suala la ndoa. Yeye (SWT) amesema:

“And indeed We sent Messengers before you (O Muhammad) and made for them wives and offspring”. [Ar- Rad: 38] The meaning of celibacy is abstention from marriage and what follows that of retreating to worship. Abu Hurayrah (ra) narrates that the Prophet (pbuh) said: “Three (persons) have a right from Allah to be helped: the Mujahid in the way of Allah, the seeker for marriage who wishes to guard his chastity and the slave who seeks funds to free oneself.” He (pbuh) said: “There is no monasticism in Islam.” Monasticism is celibacy which is abstinence from women and abandonment of marriage due to being preoccupied with the worship of Allah (swt). The Qur'an has clearly mentioned the issue of marriage. He (swt) said:

"Oleni wanawake mnaowapenda, wawili au watatu au wanne." [An-Nisa: 3] Yeye (SWT) amesema:

“Marry women of your choice, two or three, or four”. [An- Nisa: 3] He (swt) said:

“Na waoozesheni wale miongoni mwenu ambao hawana wenza, pamoja na watumwa wenu wema, wa kiume na wa kike”. [An-Nur: 32] Uislamu uliwahimiza kuoa wanawake mabikira, ambao wanaweza kuzaa watoto, na wenye tabia njema za Kiislamu. Anas (ra) anasimulia kwamba Mtume ﷺ alikuwa akiwaamuru watu waoe na alikataza kabisa kuishi bila ndoa. Alikuwa akisema: “Oeni wanawake wenye upole na wenye uwezo wa kuzaa, kwani hakika nitajivunia kwa wingi wenu mbele ya Manabii siku ya Kiyama”. M'aqal b. Yasar (ra) anasimulia: Mwanamume mmoja alimwendea Mtume ﷺ akasema: “Nimemwona mwanamke mzuri na wa asili nzuri, lakini hawezi kuzaa watoto. Je, nimwoe?” Akasema: “Hapana”. Kisha alimjia mara ya pili, naye akamzuia. Kisha alimjia mara ya tatu, Mtume ﷺ akasema: “Oeni wanawake wenye upole na wenye uwezo wa kuzaa, kwani nitajivunia kwa wingi wenu”. Jabir anasimulia kwamba Mtume ﷺ alimwambia: “Ee Jabir, je, umeoa bikira au asiye bikira (aliyeachwa au mjane)?” Akajibu: “Asiye bikira.” Mtume ﷺ akasema: “Kwa nini hukuoa msichana mdogo ili mpate kufurahiana naye, naye akufurahie?” Abu Hurayrah (ra) ameripoti kwamba Mtume ﷺ alisema: “Mwanamke huolewa kwa sababu nne: mali yake, ukoo wake, uzuri wake na tabia yake ya Kiislamu (Dini). Basi pata mafanikio kwa yule mwenye tabia njema (Dini).” Kwa hiyo, ni afadhali kwa mwanamume kuchagua mwanamke bikira (kwa ndoa) na ambaye anajulikana kuwa na uwezo wa kuzaa kulingana na ujuzi wa mama yake, shangazi zake wa upande wa mama na wa upande wa baba. Pia, amchague mwanamke mwenye tabia (Dini) njema na pia mzuri, ili aweze kubaki safi. Ni afadhali awe wa ukoo na asili nzuri, yaani aliyelelewa katika wema, Taqwa (kumcha Mungu) na heshima. Lakini hilo halimaanishi kuwa ni masharti ya ndoa, bali ni mapendekezo na mambo yanayopendelewa. Vinginevyo, mwanamume ana haki ya kumchagua mke amtakaye, na mwanamke ana haki ya kumchagua mume amtakaye.

“And marry those among you who are single and the virtuous ones among your slaves, male and female”. [An- Nur: 32] Islam encouraged marrying virgin women, who are able to bear children and those possessing Islamic character. Anas (ra) narrates that the Prophet (pbuh) used to order people to marry and strictly forbade them from celibacy. He (pbuh) used to say: “Get married to the tender and fertile (women), for indeed I will vie with the Prophets in your great numbers on the day of judgement”. M'aqal b. Yasar (ra) narrates: A man came to the Prophet (pbuh) and said: “I have found a woman who is beautiful and of noble descent but she cannot bear children. Shall I marry her?” He (pbuh) said: “No”. Then He came to Him again for the second time and He (pbuh) prevented Him. Then He came to Him a third time, so the Prophet said: “Get married to the tender and fertile (women) for indeed I will vie in your great numbers”. Jabir narrates that the Prophet (pbuh) said to Him: “O Jabir, did you marry a virgin or a non-virgin (divorcee or widow)”. He replied: “a non-virgin.” So the Prophet (pbuh) said: “Why did you not marry a young girl so that you may have enjoyment with her and she with you?”. Abu Hurayrah (ra) reported that the Prophet (pbuh) said: “A woman is married for four things: her wealth, lineage, beauty and Islamic character (Deen). So gain success with the one who possesses a good character (Deen).” So it is preferred for a man to choose a virgin woman (for marriage) and someone who is known to be fertile according to the knowledge of her mother, maternal and paternal aunts. Also He should choose someone who is of good deen (character) and also beautiful in order to remain chaste. It is preferred that she is of noble descent and lineage i.e. brought up in beneficence, Taqwa (God fearing) and distinction. But that does not mean they are stipulations for marriage, rather they are recommended and preferred. Otherwise, a man has the right to choose the wife He pleases and the woman has the right to choose the husband she pleases.

Kuhusu suala la usawa (kufanana) kati ya mume na mke, halina msingi katika Shari'a. Halikutajwa isipokuwa katika Hadith zilizotungwa. Qur'ani Tukufu inalipinga, na Hadith sahihi pia zinalipinga. Kila mwanamke Mwislamu anafaa kuolewa na mwanamume Mwislamu yeyote, na kinyume chake. Hakuna uzito wowote kwa tofauti kati ya wanaume na wanawake katika mali, kazi, nasaba n.k. Mtoto wa mchukuzi wa takataka anafaa kwa binti wa Amir al-Mumineen, na binti wa kinyozi anafaa kwa mtoto wa Amiri pia. Hivyo Waislamu wanafaana wao kwa wao. Allah (swt) amesema:

As for the question of equivalence (matching) between husband and wife, it has no basis in the Shar’a. It was not mentioned except in fabricated Ahadith. The noble Qur'an contradicts it, as do the authentic Ahadith. Every Muslim woman is a match to another Muslim man and vice versa. There is no weight for the differences between men and women in terms of wealth, occupation, lineage etc. The son of a refuse collector is a match for the daughter of the Amir al-Mumineen, and the daughter of the barber is a match for the son of the Ameer as well. Thus Muslims are a match to each other. Allah (swt) said:

"Hakika, aliye mtukufu zaidi miongoni mwenu kwa Mwenyezi Mungu ni yule (muumini) mwenye Taqwa zaidi" [Al-Hujurat: 13]. Mtume ﷺ alimwozesha binamu yake Zaynab bint Jahsh (ra), ambaye alikuwa miongoni mwa watu wenye hadhi ya juu wa Quraysh, kwa Zayd bin Haritha (ra), ambaye alikuwa mtumwa aliyeachiwa huru. Abdullah bin Burayda (ra) anasimulia kwa mamlaka ya baba yake kwamba msichana mmoja alimwendea Mjumbe wa Mwenyezi Mungu ﷺ na kusema: "Baba yangu aliniozesha kwa mpwa wake ili kuinua hadhi yake duni." Basi Mtume ﷺ akampa haki ya kuvunja ndoa hiyo. Yeye akajibu: "Ninakubali alichokifanya baba yangu, lakini nilitaka kuwajulisha (wanawake wengine) kwamba baba hana mamlaka ya kuwaozesha binti zao kinyume na matakwa yao." Maana ya kauli yake: 'ili kuinua hadhi yake duni' ni kwamba baba yake alitaka kuinua hadhi ya mpwa wake kwa kumwoza kwake. Hii ina maana kwamba baba alimwozesha kinyume na matakwa yake kwa sababu hakumwona kuwa anamfaa, si kwa sababu aliona kwamba hakuwa sawa naye; kwa hakika alikuwa binamu yake, lakini hakukubaliana na ndoa hiyo. Abu Hatim al-Muzani anaripoti kwamba Mjumbe wa Mwenyezi Mungu ﷺ alisema: "Anapokuja kukuoa mtu ambaye tabia yake na maadili yake yanakufaa, mwozeshe binti yako kwake. Usipofanya hivyo, kutakuwa na fitina na uharibifu mkubwa duniani." Wakasema: "Ee Mjumbe wa Mwenyezi Mungu, hata kama ana kasoro fulani?" Akasema: "Anapokuja mtu ambaye tabia yake na maadili yake yanakufaa na kukuomba amwoze binti yako, mwozeshe kwake." Alisema hivi mara tatu. Pia Abu Hurayrah (ra) alisimulia Hadithi hii. Toleo lake linasema: Mjumbe wa Mwenyezi Mungu ﷺ alisema: "Anapomposea mtu binti yako na tabia yake na maadili yake yanakufaa, basi mwozeshe kwake. Usipofanya hivyo, kutakuwa na fitina na uharibifu mkubwa duniani." Hadithi hii imesimuliwa pia kupitia njia nyingine za usimulizi. Abu Hurayrah (ra) alisimulia kwamba Abu Hind alimpiga Mtume (pbuh) vikombe vya damu kutoka juu ya kichwa chake (kwa matibabu). Mtume ﷺ alisema: "Enyi wana wa Bayadha, mwoze Abu Hind (mmoja wa wanawake wenu) na mtafutie mwanamke wa kumwoa." Hanzala b. Abu Sufyan al-Jumahi (ra) anasimulia kwamba mama yake alisema: "Nilimwona dada wa Abdur-Rahman b. Awf akiwa mke wa Bilal." Ushahidi wote huu unaonyesha wazi kwamba ulinganifu kati ya wanandoa hauna uzito wala thamani. Mwanamke yeyote anayekubali mwanaume kuwa mume wake, anaweza kuolewa atakavyo, na mwanaume yeyote anayekubali mwanamke kuwa mke wake, anaweza kumwoa bila kuzingatia suala la ulinganifu. Kuhusu kilichosimuliwa kutoka kwa Ibn Umar kwamba Mtume ﷺ alisema: "Waarabu ni sawa kwa kila mmoja. Kabila kwa kabila, familia kwa familia, na mwanaume kwa mwanaume isipokuwa mshonaji nguo au mnyoaji (Hajjam)." Hadithi hii ni uongo, haina msingi wala si sahihi. Ibn Abu Hatim alisema: "Nilimuuliza baba yangu kuhusu Hadithi hii. Alijibu: imekataliwa." Ibn Abdel Birr alisema kwamba Hadithi hii imetungwa. Kuhusu kilichorekodiwa na Al-Bazzar katika Hadithi ya Mu'adh: "Waarabu ni sawa kwa kila mmoja, na walioachwa huru (walinzi wasio Waarabu) ni sawa kwa kila mmoja." Usimulizi wa Hadithi hii ni dhaifu. Hadithi ya Barira, ambayo inasema kwamba Mtume ﷺ alimwambia Barira: "Ulipoachiwa huru, sehemu hiyo yako (yaani kuwa mke wa mume) imeachiwa huru." Hii haionyeshi ulinganifu, kwa sababu mume wake alikuwa mtumwa, na mtumwa wa kike aliyeolewa na mtumwa anapokuwa huru anaweza kuchagua kubaki ndoani na mtumwa huyo au kuvunja ndoa yake. Hakuna dalili ya ulinganifu katika Hadithi hii. Ushahidi kwamba mume wa Barira alikuwa mtumwa ni kile alichosimulia Al-Qasim kutoka kwa Aisha (ra), kwamba Barira aliolewa na mtumwa mwanaume wakati alipomsaidia kujikomboa. Mtume wa Allah ﷺ alimwambia: “Chagua, ukitaka kubaki kwenye ndoa na mtumwa huyu au kujitenga naye”. Ushahidi mwingine ni kile kilichosimuliwa katika Muslim kupitia kwa Urwa, kwa mamlaka ya Aisha (ra), kwamba Barira aliachiwa huru wakati mumewe bado alikuwa mtumwa. Hivyo Mtume ﷺ alimruhusu achague (aidha kubaki kwenye ndoa na yeye au kuivunja ndoa). Kama yeye angekuwa mtu huru, basi asingempa hiyo haki ya kuchagua. Kuhusu kile kilichopokewa kutoka kwa Mtume ﷺ kwamba alisema: “Msiwaoze wanawake isipokuwa wale walio sawa nanyi, wala msiwaoze kwa wanaume isipokuwa wale walio marafiki (Awliya)”, hiyo ni dhaifu (Daif) na haina msingi.

Hivyo, inadhihirika kwamba hakuna matini zinazoonyesha ulinganifu (kufanana kwa hadhi katika ndoa), na matini zinazotumiwa na wanaoshikilia sharti la ulinganifu zote ni batili au hazina dalili juu ya jambo hilo. Sharti la ulinganifu linapingana na kauli ya Mtume ﷺ: "Mwarabu hana ubora juu ya asiyekuwa Mwarabu isipokuwa kwa Taqwa (kumcha Mungu)". Na linapingana pia na matini yenye uhakika ya Qur'an:

Hence, it becomes clear that there are no texts to indicate equivalence (matching) and the texts used by the proponents of matching are all invalid or they have no indication for the matter. The stipulation of matching contradicts the saying of the Messenger (pbuh): “An Arab is not better than a non-Arab except in Taqwa (God fearing)”. And it contradicts the definite text of the Qur'an:

"Hakika aliyetukuka zaidi miongoni mwenu mbele ya Allah ni yule (muumini) aliye na Taqwa zaidi" [Al-Hujurat: 13] Kuhusu tofauti ya dini, mjadala huo si kuhusu kulinganisha. Badala yake, unahusu Waislamu kuoa wasiokuwa Waislamu, ambalo ni somo tofauti kabisa. Ni dhahiri kwamba Allah (swt) amemruhusu Muislamu kuoa mwanamke kutoka katika watu wa Kitabu, awe Myahudi au Mkristo, kwa sababu Allah (swt) anasema:

“Verily, the most honourable of you with Allah is that (believer) who has more Taqwa” [Al- Hujurat: 13] As for the difference of religion, that discussion is not about matching. Rather, it is about Muslims marrying non-Muslims, which is a different subject altogether. It is evident that Allah (swt) has permitted a Muslim to marry a woman from the people of the Book, whether a Jewess or Christian, because Allah (swt) says:

"Leo imehalalishwa kwenu vyakula vyote vizuri (halal), na chakula cha watu wa Kitabu (Mayahudi na Wakristo) ni halali kwenu, na chakula chenu ni halali kwao. Pia imehalalishwa kwenu kuoa wanawake wema, wenye kujisitiri, miongoni mwa wanawake wa kiimani, na miongoni mwa wale waliopewa Kitabu kabla yenu, mkishawapa mahari yao, mkikusudia kuwahifadhi si kwa kuzini wala kuwafanya marafiki wa siri." [Al-Ma'idah: 5] Basi Aya hii iko wazi kwamba wanawake wema (Muhsanat) miongoni mwa wale waliopewa Kitabu ni halali kwa Waislamu, na mahari yao ndiyo haki yao. Kwa kufuata Aya hii, inaruhusiwa kwa mwanaume Muislamu kuoa mwanamke Mkristo au Myahudi. Kwa kuwa Aya imetaja kwamba wanawake wema (Muhsanat) miongoni mwa wale waliopewa Kitabu ni halali kwa Waislamu, yaani kuwaoa kunaruhusiwa kwenu. Kwa upande wa mwanamke Muislamu kuolewa na mwanaume Myahudi au Mkristo, hilo limekatazwa na Sharia. Ni haramu kabisa. Kama ndoa itafanyika, itakuwa batili na haitakamilika. Katazo la mwanamke Muislamu kuolewa na mwanaume Myahudi au Mkristo limethibitishwa katika maandishi wazi ya Qur'ani. Allah (SWT) amesema:

“It is Made lawful to you, this day, all kinds of halal (lawful) foods, and the food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. It is lawful to you in marriage the chaste women from the believing women and from those who were given the Scripture (Jews and Christians) before your time, when you have given their due (bridal-dower), intending to preserve their chastity not lewdness nor taking them as lovers.” [Al- Maidah: 5] So the Ayah is clear in that chaste women (Muhsanat) from amongst those who have received the Scripture are legal (allowed) for the Muslims, and their dues are their bridal-dowers. Acting in accordance with this verse it is permitted for a Muslim man to marry a Christian or Jewess woman. Since the verse mentioned that chaste women (Muhsanat) from amongst those who have received the Scripture are allowed for the Muslims i.e. marrying them is permitted for you. As for a Muslim woman marrying a Jew or Christian that has been prohibited by the Shar’a. It is absolutely forbidden. If the marriage takes place then it will be null and void and it will not be concluded. The prohibition of a Muslim woman marrying a Jewish or Christian man is established in the clear text of the Qur'an. Allah (swt) said:

"Enyi mlioamini! Wanawake waumini wanapokujieni kama wahamiaji, wachunguzeni; Allah anajua zaidi kuhusu imani yao. Kisha mkithibitisha kwamba ni waumini wa kweli, basi msiwarudishe kwa makafiri. Wao si halali kwao (kuwa wake), wala makafiri si halali kwao (kuwa waume)." [Al-Mumtahinah: 10] Maana ya aya hii ni moja tu, nayo ni kwamba si ruhusa kwa wanawake Waislamu kuolewa na makafiri, na kwamba wanaume makafiri hawaruhusiwi kuoa wanawake Waislamu. Pia kwamba ukafiri wa mume hauruhusu ndoa kufungwa baina yake na mwanamke Mwislamu. Amesema (SWT):

“Oh you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Iman (belief), then if you ascertain that they are true believers, send them back not to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them”. [Al- Mumtahinah: 10] This text has only one meaning, that it is not permitted for Muslim women to marry disbelievers (Kuffar) and that disbelievers (Kuffar) men are not permitted to marry Muslim women. And that the disbelief (Kufr) of the husband does not allow a marriage to be concluded between Him and a Muslim woman. He (swt) said:

"Kisha ikiwa mtawatambua kuwa ni Waumini wa kweli, basi msiwarudishe kwa makafiri; hawako halali kwao (kwa waume), wala wao si halali kwao (kwa wake)" [Al-Mumtahanah: 10]. Alitumia neno al-kuffar (makafiri) wala si neno Al-Mushrikeen (washirikina), ili kujumuisha makafiri wote, awe ni washirikina au watu wa Kitabu. Kuhusu watu wa Kitabu, Mayahudi na Wakristo, kuwa ni makafiri (Kuffar), hilo limethibitishwa katika matini ya Qur'an. Yeye (SWT) amesema:

“Then if you ascertain that they are true believers, send them back not to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them” [Al- Mumtahinah: 10] He expressed it with the word al-kuffar (the disbelievers) and not with the word Al-Mushrikeen (idolaters) in order to include all disbelievers whether they be idolaters or from the people of the Book. As for the people of the Book, Jews and Christians, being disbelievers (Kuffar), that is established in the text of the Qur'an. He (swt) said:

"Wala wale waliokufuru miongoni mwa watu wa Kitabu (Mayahudi na Wakristo) wala miongoni mwa washirikina, kwamba kiteremshwe kwenu kheri yoyote kutoka kwa Mola wenu Mlezi". [Al-Baqarah: 105] Kiambishi 'Min' (kutoka) hapa ni cha kufafanua wala si cha kugawanya. Na yeye (rehema na amani zimshukie) alisema:

“Neither those who disbelieve from among the people of the Scripture (Jews and Christians) nor from the idolaters, like, that there should be sent down unto you any good from your Lord”. [Al- Baqarah: 105] The preposition 'Min' (from) here is explanatory and not partative. And He (pbuh) said:

"Hakika, wale wanaomkataa Allah na Mitume Wake, na wanataka kufanya tofauti kati ya Allah na Mitume Wake, wakisema: Tunaamini baadhi na kuwakataa wengine, na wanataka kuchukua njia katikati. Hao ndio makafiri kweli. Nasi tumewaandalia makafiri adhabu ya kudhalilisha." [An-Nisa: 150-151] Watu wa Kitabu hawaamini Utume wa Muhammad ﷺ, na kwa hivyo ni makafiri. Yeye (SWT) amesema:

“Verily, those who disbelieve in Allah and his Messengers and wish to make differentiation between Allah and his Messengers saying: We believe in some but reject others, and wish to adopt a way between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment” [An- Nisa: 150-151] The People of the Book do not believe in the Prophethood of Muhammad (pbuh) and therefore they are disbelievers. He (swt) said:

"Hakika wamekufuru wale waliosema kwamba Mwenyezi Mungu ndiye Masihi, mwana wa Maryamu." [Al-Maidah: 17] Yeye (SWT) alisema:

“Surely, they became disbelievers those who say that Allah is the Messiah, son of Maryam (Mary)”. [Al- Maidah: 17] He (swt) said:

"Hakika, wamekufuru wale waliosema: Mwenyezi Mungu ni wa tatu kati ya watatu (katika Utatu)". [Al-Ma'idah: 73] Naye (SWT) amesema: "Wale waliokufuru miongoni mwa watu wa Kitabu (Mayahudi na Wakristo) na al-mushrikun (washirikina) hawakuwa...". [Al-Bayyinah: 1] Kiambishi 'Min' (miongoni mwa/ya) hapa ni cha kufafanua wala si cha sehemu. Naye (SWT) amesema:

“Surely, they became disbelievers those who said: Allah is the third of the three (in a Trinity)”. [Al-Mai’dah: 73] And He (swt) said: “Those who disbelieve of the people of the Scripture (Jews and Christians) and almushrikun (idolaters) were not..”. [Al- Baiyinah: 1] The preposition 'Min' (of) here is explanatory and not partative. He (swt) said:

"Hakika wale waliokufuru miongoni mwa watu wa Kitabu na washirikina." [Al-Bayyinah: 6] Herufi ya kujenga 'min' (ya) tena ni ya ufafanuzi na si ya sehemu. Amesema (SWT):

“Verily, those who disbelieve of the people of the Scripture and the idolaters.” [Al- Baiyinah: 6] The preposition 'min' (of) is again explanatory and not partative. He (swt) said:

Yeye ndiye aliyewatoa watu wa Kitabu wasioamini (yaani Mayahudi wa kabila la Banu an-Nadhir) majumbani mwao wakati wa mkusanyiko wa kwanza" [Al-Hashr: 2]. Yeye (SWT) amesema:

“He it is Who drove out the disbelievers of the people of the Scripture (i.e. Jews of the tribe of Banu an-Nadhir) from their homes at the first gathering” [Al- Hashr: 2] He (swt) said:

“Je, hukumwona (Ee Muhammad ﷺ) wale wafiki wanaowaambia marafiki zao miongoni mwa Watu wa Kitabu waliokufuru ...”. [Al-Hashr: 11] Kutokana na aya hizi ni wazi kwamba Watu wa Kitabu ni makafiri kwa mujibu wa maandiko wazi ya Qur'ani. Kwa hiyo, kauli ya Allah (SWT):

“Have you (Oh Muhammad) not observed the hypocrites who say to their friends who disbelieved of the people of the Scripture ...”. [Al- Hashr: 11] From these verses it is evident that the people of the Book are disbelievers owing to the clear text of the Qur'an. Therefore, the saying of Allah (swt):

“Basi mkishawathibitisha kuwa ni waumini, msiwarudishe kwa makafiri; hawahalali kwao wao (kuwa wake), wala wao hawahalali kwao (kuwa waume).” [Al-Mumtahinah: 10] Ni wazi kwamba mwanamke Mwislamu hairuhusiwi kuolewa na mwanaume kutoka miongoni mwa Watu wa Kitabu, kwa sababu Watu wa Kitabu bila shaka ni makafiri. Kuhusu Washirikina, hawamo miongoni mwa Watu wa Kitabu, kama vile Majusi, Wasabai, Mabudha, wanaoabudu sanamu na watu wengine wa namna hiyo. Hairuhusiwi kabisa kuoa kutoka miongoni mwao. Hairuhusiwi kabisa kwa mwanaume Mwislamu kumuoa mwanamke mshirikina, wala haijuzu kabisa kwa mwanamke Mwislamu kuolewa na mwanaume mshirikina. Hili limetajwa katika maandiko yaliyo wazi na yenye uthibitisho wa Qur'ani. Amesema (SWT):

“Then if you ascertain that they are true believers, send them back not to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them”. [Al- Mumtahinah: 10] It is clear Muslim women are not permitted to marry a man from the people of the Book, because the people of the Book are, without doubt, disbelievers. As for the Mushrikin (polytheists), they are not from the people of the Book such as the Magians (Majus), Sabeans (Sabia), Buddhists, idol worshippers and other such people. It is absolutely not permitted to get married from them. It is absolutely not permitted for a Muslim man to marry an idolatrous woman nor is it at all allowed for a Muslim woman to marry a idolater man. This is mentioned in the clear and definite text of the Qur'an. He (swt) said:

"Wala msiowoe wanawake washirikina mpaka waamini. Hakika mtumwa mwanamke Muumini ni bora kuliko mwanamke mshirikina aliyeungwa, ijapokuwa anakupendezeni. Wala msiwaoze (binti zenu) washirikina mpaka waamini, na hakika mtumwa Muumini ni bora kuliko mshirikina aliyeungwa, ijapokuwa anakupendezeni." [Al-Baqarah: 221] Aya hii ina maana moja tu, nayo ni katazo lisilo na shaka la mwanamke mshirikina kuolewa na mwanamume Muislamu, na kinyume chake. Ndoa kama hiyo ikifanyika itakuwa batili na haitaidhinishwa. Al-Hasan bin Muhammad (ra) alisimulia: kwamba Mtume wa Allah ﷺ alimwandikia Wamajusi wa (Hijr) akiwaalika kuingia katika Uislamu. "Basi atakayesilimu atakubaliwa kuwa miongoni mwa umma, na wale watakaokataa watawekewa Jizya, nyama ya wanyama wao waliochinjwa haitaliwi, wala wanawake wao hawataolewa."

“And do not marry (idolatresses) till they believe. And indeed a slave woman who believes is better than a (free) idolatress, even though she pleases you. And give not (your daughters) in marriage to idolaters till they believe, and verily a believing slave is better than a free idolater, even though He pleases you” [Al- Baqarah: 221] This verse has only one meaning, which is the unequivocal prohibition of an idolatress woman marrying a Muslim man and vice versa. If such a marriage took place it would be void and it would not be contracted. Al- Hasan b. Muhammad (ra) narrated: that the Messenger of Allah (pbuh) wrote to the Magians of (Hijr) inviting them to Islam. “So whoever embraces Islam He would be accepted into the fold, and those who reject, Jizya would be imposed on them, their slaughtered animals would not be eaten and nor their woman married”.

Hivyo basi, Shari'ah haiishii kwa kuwahimiza watu kuoa. Badala yake, inaenda mbali zaidi kwa kubainisha ni nani Muislamu mwanaume na mwanamke wanaruhusiwa kuoana naye, na ni nani wamekatazwa kuoa. Inaweka wazi sifa bora zinazopaswa kutafutwa kwa wenzi wa ndoa kwa wale wanaotaka kuoa. Hata hivyo, inaweka sharti kwamba mwanamke asiwe mke wa mwanamume mwingine, wala asiwe katika kipindi chake cha eda kwa ajili ya mtu mwingine, kwa sababu sharti la ndoa ni kwamba awe huru kutokana na ndoa na eda.

Thus, the Shari’ah does not stop at exhorting people to get married. Rather, it goes further to clarify who the Muslim man and woman are allowed to marry and who they are forbidden to marry. It makes clear the best characteristics that should be sought in spouses for those who wish to marry. However, it stipulates that the woman should not be the wife of another man nor be in her waiting period for Him, because the condition of marriage is that she is free from marriage and the waiting period.

Kuhusu mwanamke ambaye amechumbiwa lakini ndoa yake bado haijafungwa, jambo lake linapaswa kuchunguzwa. Ikiwa yeye mwenyewe au walii wake walikubali kwa mwanamume aliyeposa, au alimpa walii wake ruhusa ya kukubali uchumba au kufunga ndoa, iwe hilo limetamkwa wazi au kwa kidokezo, basi haijuzu kwa wengine kumposa. Hii ni kwa sababu ya yale aliyosimulia 'Uqba bin 'Amir (ra) kwamba Mjumbe wa Allah ﷺ alisema: “Muumini ni ndugu wa muumini mwenzake”. Kwa hiyo si halali kwa muumini kupiga dili lililokwisha kukubaliwa baina ya watu wengine (kwa kutoa mahari ya juu zaidi), wala kumposa msichana ambaye tayari amechumbiwa na ndugu yake Mwislamu mpaka huyo amwache. Abu Hurayrah (ra) anasimulia kwamba Mtume ﷺ alisema: “Mwanamume asimpose mwanamke wakati amechumbiwa na ndugu yake Mwislamu, mpaka aoe au amwache.” Lakini ikiwa msichana amekataa posa au bado hajajibu, au ameanza kufanya uchunguzi kumhusu huyo mposaji, basi ni ruhusa kwa mwanamume kumposa. Hatachukuliwa kuwa amechumbiwa na yeyote kati yao, kwa sababu ya yale aliyosimulia Fatimah bint Qays (ra) kwamba alimwendea Mtume ﷺ na kumtajia kwamba Mu'awiya na Abu Jahm wote walikuwa wamemposa. Mjumbe wa Allah ﷺ alisema: “Mu'awiya ni maskini, hana mali. Na Abu Jahm hashushi fimbo yake begani kwa muda hata mmoja (yaani yuko na shughuli nyingi sana). Mwoze Usama bin Zayd!” Hivyo Mtume ﷺ alimposa kwa niaba ya Usama baada ya yeye kumjulisha kuhusu posa za Mu'awiya na Abu Jahm.

As for the woman who is engaged but her marriage contract has not yet been concluded, her matter should be looked into. If she or her guardian had assented to the proposing man or she had given permission to her guardian to accept engagement or to conclude the marriage, whether that was explicitly stated or by hint, then it is forbidden for others to make a proposal of marriage to her. This is due to what has been narrated by 'Uqba b. 'Amir (ra) that the Messenger of Allah (pbuh) said: “The believer is the brother of another believer”. So it is not allowed for a believer to bargain a deal already agreed upon between some other persons (by offering a greater price), nor should He propose marriage to a girl who is already engaged to his Muslim brother until He withdraws. Abu Hurayrah (ra) narrates that the Prophet (pbuh) said: “A man should not make proposal of marriage whilst she is engaged to his Muslim brother till He gets married or withdraws his proposal”. But in case the girl rejected the proposal for marriage or she had not yet answered, or has started enquiries about Him, then it is permitted for a man to propose to her. She will not be considered engaged to either of them due to what has been narrated by Fatimah b. Qays (ra) that she went to the Prophet (pbuh) and mentioned that Mu'awiya and Abu Jahm had both proposed to her. The Messenger of Allah (pbuh) said: “Mu’awiya is a miserable and He has no money. As for Abu Jahm He does not put down his staff from his shoulder for a moment (i.e. He is very busy). Marry Usama b. Zayd!” So the Prophet (pbuh) proposed to her on behalf of Usama after she had informed Him of Mu'awiya and Abu Jahm's proposal.

Wakati mwanamke anapoombwa kuolewa, ana haki pekee ya kukubali ndoa au kuikataa. Hakuna walii wake (Awliya) wala mtu yeyote mwingine mwenye haki ya kumwozesha bila ruhusa yake, wala kumzuia asiolewe. Imepokewa kutoka kwa Ibn 'Abbas kwamba alisema: Mtume wa Allah ﷺ alisema: "Mwanamke aliyekwisha kuolewa ana haki kubwa zaidi kuliko walii wake, na bikira ataombwa ruhusa yake; ruhusa yake ni kimya chake." Abu Hurayrah (ra) pia alisimulia kwamba Mtume wa Allah ﷺ alisema: "Mwanamke aliyekwisha kuolewa asiozeshwe isipokuwa baada ya kushauriwa naye; na bikira asiozeshwe isipokuwa baada ya kuombwa ruhusa yake." Watu wakauliza, "Ee Mtume wa Allah, tutajuaje ruhusa yake?" Akasema ﷺ: "Kunyamaza kwake." Ibn 'Abbas anasimulia kwamba bikira mdogo alimwendea Mtume wa Allah ﷺ na kutaja kwamba baba yake alimwozesha kinyume na matakwa yake. Basi Mtume ﷺ akampa uchaguzi wa kuvunja ndoa hiyo. Khansa bint Khizam al-Ansariya (ra) alisimulia kwamba baba yake alimwozesha alipokuwa mwanamke aliyekwisha kuolewa, na yeye hakupendezwa na ndoa hiyo. Basi alimwendea Mtume wa Allah ﷺ, naye akaifuta ndoa yake. Hadithi hizi zinaonyesha wazi kwamba ikiwa mwanamke hakutoa ruhusa kwa ndoa yake, basi ndoa hiyo haifungwi. Akiikataa ndoa au akilazimishwa kuolewa, mkataba unakuwa batili, isipokuwa akirudi na kuikubali.

When a woman is asked for marriage, she has the sole right to accept the marriage or to reject it. None of her guardians (Awliya) or any body else has a right to marry her off without her permission or prevent her from marrying. It has been reported from Ibn 'Abbas that He said that the Messenger of Allah (pbuh) said: “The matron has greater right than her guardians and the virgin her permission is sought. Her permission is her silence”. Abu Hurayrah (ra) also narrated that the Messenger of Allah (pbuh) said: “A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission is sought”. The people asked, “O Messenger of Allah, How can we know her permission”? He (pbuh) said: “To remain silent”. Ibn 'Abbas narrates that a young virgin came to the Messenger of Allah and mentioned that her father had given her in marriage against her wishes. So the Prophet (pbuh) gave her the choice of repudiating the marriage. Khansa bint Khizam al-Ansariya (ra) narrated that her father gave her in marriage when she was a matron and she disliked the marriage. So she went to Allah’s Messenger (pbuh) and He annulled her marriage. These Ahadith clearly show that if a woman does not give permission for her marriage then that marriage is not concluded. If she rejects the marriage or she was forcibly married the contract becomes void, except if she returns and consents to it.

Kuhusu katazo la kumzuia mwanamke kuolewa pale anapoposwa na mtu, hilo limethibitishwa katika Qur'ani. Yeye (SWT) amesema:

As for the prohibition of barring a woman from marrying when somebody proposes to her, that is established in the Qur'an. He (swt) said:

"Msiwazuie wao kuolewa tena na waume zao wa awali, ikiwa wamekubaliana kwa njia ya haki na ya busara." [Al-Baqarah: 232] Pia imethibitishwa na Hadith sahihi ya Ma'qil bin Yasar (ra). Alisema: "Nilimwoza dada yangu kwa mwanamume mmoja, naye akampa talaka. Siku zake za Idda (hedhi tatu) zilipokwisha, yule mwanamume alikuja tena kumposa, lakini nilimwambia: 'Nilikuozesha na kukufanya mume wake, nikakupa heshima kwa kumwoza kwako, lakini ukampa talaka. Sasa unakuja tena kuomba mkono wake? Hapana, kwa Allah, hatarudi kwako kamwe!' Yule mwanamume hakuwa mtu mbaya, na mke wake alitaka kurudi kwake. Hivyo Allah (swt) aliteremsha aya hii: 'Msiwazuie...' [Al-Baqarah: 232] Nikasema: 'Sasa nitafanya (nimruhusu arudi kwake), ee Mtume wa Allah.' Basi ﷺ akamwoza tena kwake." Maana ya Adhl katika aya ni kumzuia mwanamke asiolewe pale anapoomba kufanya hivyo. Ni Haram, na anayefanya hivyo ni Fasiq (mvunja sheria). Yeyote anayemzuia mwanamke asiolewe atakuwa mvunja sheria kwa kitendo hicho. Wanachuoni wa sheria wameweka sharti kwamba mwanamume atakuwa Fasiq ikiwa atafanya Adhl. Mwanamke anapoombwa kuolewa au anapoomba kuolewa, yeye pekee ndiye mwenye haki ya kuamua, iwe anakubali pendekezo hilo au analikataa.

“Do not prevent them from marrying their (former) husbands, if they mutually agree on a reasonable basis”. [Al- Baqarah: 232] It is also established by the authentic Hadith of Ma'qil b. Yasar (ra). He said: “I married my sister to a man and He divorced her, and when her days of Idda (three menstrual periods) were over, the man came again to propose to her, but I said to Him, ‘I married her to you and made her your bed (your wife) and favoured you with her, but you divorced her. Now you come to ask for her hand again? No, by Allah, she will never go back to you again!’ That man was not a bad man and his wife wanted to go back to Him. So Allah (swt) revealed this verse: “Do not prevent them...” [Al- Baqarah: 232] So I said: ‘Now I will do it (let her go back to Him), O Messenger of Allah.’ So He married her to Him again”. The meaning of Adhl in the verse is to prevent a woman from marrying when she requests it. It is Haram and its perpetrator is a Fasiq (transgressor). Whoever bars a woman from marrying He will become a transgressor by this action. The jurists have stipulated that a man will become a transgressor (Fasiq) if He commits Adhl. When the woman is asked for marriage or she requests to be married, then she is the only one who has the right to act, whether she consents to or rejects the proposal.

Wakati makubaliano ya ndoa yanapofanyika kati ya mwanamume na mwanamke, wanapaswa kuingia katika mkataba wa ndoa. Ndoa haitakamilika bila mkataba wa Shari'ah. Ndoa hii haiwezi kuchukuliwa kuwa ndoa halali isipokuwa kwa mkataba wa Shari'ah ambao umefungwa kwa mujibu wa kanuni za Shari'ah. Kisha inakuwa halali kwao kufurahia mahusiano ya kindoa baina yao, na kanuni zinazotokana na ndoa zinaanza kutumika. Ikiwa mkataba haukufungwa, haitachukuliwa kuwa ndoa, hata kama mwanamume alikuwa akiishi pamoja na mwanamke kwa muda mrefu. Kwa hiyo, kuishi pamoja kwa wapenzi wawili kama vile kuishi pamoja kwa wanandoa wawili hakuchukuliwi kuwa ndoa; badala yake, huchukuliwa kuwa zinaa. Na kuishi pamoja kwa wanaume wawili kwa makubaliano ya urafiki wa karibu hakuchukuliwi kuwa ndoa, bali ni liwati (ushoga).

When an agreement of marriage takes place between a man and a woman they should undertake a contract of marriage. The marriage will not be complete without a Shari’ah contract. This marriage cannot be considered a proper marriage except with a Shari’ah contract which has been concluded according to the Shari’ah rules. It then becomes permissible for them to enjoy conjugal relations with each other, and the rules that result from the marriage come into effect. If the contract is not concluded, it will not be considered a marriage, even if the man had been cohabiting with a woman for a long time. Consequently, the cohabitation of two lovers like the living together of two spouses is not considered a marriage, rather, it is considered fornication and the living together of two men with the agreement of intimate companionship is not considered marriage but is homosexuality.

Kuhusu ndoa ya kiraia, ni makubaliano yanayofanywa kati ya mwanamume na mwanamke kuhusu ushirikiano wa karibu, talaka, na yanayotokana na hayo kwa upande wa matunzo ya kifedha na haki za kumiliki mali, kuondoka nyumbani, utii wake kwake na wa kwake kwake. Pia inajumuisha masharti ya haki za wazazi kuhusu nani atakuwa na malezi ya mtoto wa kiume na nani atakuwa na malezi ya mtoto wa kike. Zaidi ya hayo, inajumuisha masharti ya urithi, na mambo yoyote yanayotegemea ushirikiano wa karibu au kumalizika kwa ushirikiano huu, kwa mujibu wa masharti fulani ambayo wote wawili wanakubaliana na kuyazingatia. Ndoa ya kiraia si makubaliano ya ndoa tu, bali pia inajumuisha mambo yanayotokana na ndoa hii kwa upande wa mahusiano, matunzo ya kifedha, urithi n.k. Pia inajumuisha hali ambazo wote wawili au mmoja wa wanandoa anaweza kumwacha mwenzake, yaani inajumuisha talaka. Zaidi ya hayo, inampa kila mwanamume uhuru wa kuoa mwanamke yeyote na kila mwanamke kuolewa na mwanamume yeyote kwa msingi wa makubaliano ambayo wamekubaliana kwa pamoja, kuruhusu kila mmoja kufanya chochote anachotaka kwa mujibu wa makubaliano hayo. Kwa hiyo, ndoa ya kiraia hairuhusiwi na Shari'a. Kwa vyovyote haichukuliwi kuwa makubaliano ya ndoa, wala haizingatiwi kuwa mkataba wa ndoa, kwa sababu haina thamani mbele ya Shari'a.

As for the civil marriage it is an agreement, concluded between a man and a woman, on intimate companionship, divorce, and what results from that in terms of financial maintenance and rights of disposal, leaving the house, her obedience to Him and vice versa. It also includes terms of parental rights as to who shall have custody over the son and who shall have custody over the daughter. In additional it consists of terms of inheritance, and whatever matters that depends on the intimate association or on the termination of this association, according to certain conditions which they both agree on and adhere to. The civil marriage is not just an agreement of marriage, rather it also includes matters that result from this marriage in terms of relationships, financial maintenance, inheritance etc. It also includes cases where both or any one of the spouses can leave the other, that is, it includes divorce. Moreover, it grants each man the freedom to marry any woman and for any woman to marry any man based on the agreement to which they have mutually consented, allowing them to do whatever they desire according to the agreement. Consequently, the civil marriage is not permitted by the Shar’a. By no means is it viewed as an agreement of marriage, nor is it considered a contract of marriage, because it has no value in the view of Shar’a.

Ikiwa mkataba wa ndoa wa kiraia utafanyika kati ya mwanaume Muislamu na mwanamke Muislamu, au kati ya mwanaume Muislamu na mwanamke kutoka miongoni mwa Watu wa Kitabu, basi maneno, iwe ya mdomo au ya maandishi, yanayotokea kati ya mwanaume na mwanamke yanapaswa kuchunguzwa. Ikiwa ndoa itafanyika na kukiwa na maneno yoyote ya ndoa au kuoana kati yao, na kukiwepo ijab (pendekezo) na qubul (kukubali) vinavyokidhi yale yanayohitajika katika ijab na qubul kwa mujibu wa Shari'ah, na walii yupo pamoja na mashahidi wawili, basi itachukuliwa kuwa ndoa kutokana na maneno hayo. Kwa kuwa ni mkataba unaotimiza sifa na masharti ya mkataba wa Shari'ah, itachukuliwa kuwa ndoa kwa sababu ya mkataba wa Shari'ah pekee, na si kwa sababu ya mkataba wa kiraia. Ikiwa yote yanayohitajika katika mkataba wa Shari'ah hayapo kati ya wanandoa wawili, haitachukuliwa kuwa ndoa. Kuhusu masharti yaliyomo katika mkataba wa ndoa wa kiraia, hayana thamani kabisa hata kama yanaendana na Shari'ah. Hii ni kwa sababu wajibu wa kufuata hukumu za Mwenyezi Mungu hautokani na makubaliano kati ya mwanaume na mwanamke kuhusu hukumu hizo, bali unatokana na mkataba wa ndoa na kutoka hukumu ya Shari'ah inayoamua mkataba huo. Kwa hiyo, masharti yaliyomo katika mkataba wa ndoa wa kiraia hayapewi uzito wowote. Ikiwa masharti hayo yanapingana na Shari'ah, ubatili wake uko wazi. Ikiwa masharti yaliyokubaliwa baina ya wanandoa ni yale ambayo Shari'ah inaruhusu mmoja wa wanandoa kuweka, na hayapingani na Shari'ah wala hayabatilishi nguzo yoyote ya mkataba, basi yatakubaliwa, iwapo mkataba wa ndoa baina yao unatambuliwa. Ikiwa yale yanayotokea kati ya mwanaume na mwanamke hayazingatiwi kuwa mkataba wa ndoa, basi masharti hayo hayana thamani kabisa. Hii ni kesi ikiwa mkataba wa ndoa wa kiraia unafanyika kati ya mwanaume Mwislamu na mwanamke Mwislamu au kati ya mwanaume Mwislamu na mwanamke kutoka miongoni mwa Watu wa Kitabu. Kuhusu mkataba wa ndoa wa kiraia unaofanyika kati ya Mwislamu na mwanamke mshirikina, au mtu anayechukuliwa na Shari'a kuwa mshirikina, au mkataba wa ndoa wa kiraia unaofanyika kati ya mwanamke Mwislamu na mwanaume asiye Mwislamu, basi ndoa hiyo itakuwa batili na haitazingatiwa kuwa halali. Kwa hiyo, inadhihirika wazi kwamba ndoa lazima ifungwe kwa mujibu wa mkataba halali na sahihi wa ndoa unaotimiza masharti yote ya Shari'a. Ikiwa ndoa haijafungwa kwa namna hiyo, basi haitazingatiwa kuwa ndoa kabisa.

If a civil marriage contract takes place between a Muslim man and a Muslim woman, or between a Muslim man and a woman from the people of the Book, then the wording, whether verbal or written, that takes place between the man and woman must be looked into. In the event of a marriage taking place if any wording of marriage or matrimony is present between them, and the offer (Ijjab) and acceptance (Qubul) is present and satisfies what is required of the offer and acceptance by the Shari’ah, and the guardian is present together with two witnesses, it will be considered a marriage due to the wording. Because it is a contract which fulfils the features and conditions of a Shari’ah contract; it will be considered a marriage, only due to the Shari’ah contract and not because of the civil contract. If all that is required in the Shari’ah contract is not present between the two spouses, it will not be considered a marriage. As for the conditions that are contained in the civil marriage contract they have absolutely no value even if they accord with the Shar’a. This is because the obligation of abiding with the divine rules does not arise from the agreement between the man and the woman over the rules, it rather arises from the marriage contract and from the rule of the Shari’ah which determines the contract. Therefore, the conditions contained in the civil marriage contract are not given any consideration. If the conditions contradict the Shari’ah, their invalidity is obvious. If the conditions agreed upon between the spouses of those permitted by Shar’a for either of the spouses to stipulate, if they do not go against the Shari’ah or negate any requisites of the contract, then they will be accepted, if the contract of marriage between them is recognised. If what takes place between the man and the woman is not considered a marriage contract, then these conditions have absolutely no value. This is the case if the civil marriage contract is between a Muslim man and a Muslim woman or between a Muslim man and a woman from the people of the Book. As for a civil marriage contract that takes place between a Muslim and a idolatress woman, or someone considered by Shar’a as a polytheist, or a civil marriage contract that takes place between a Muslim woman and non- Muslim man, then the marriage will be null and void and not considered valid. Consequently, it becomes clear that marriage must take place according to a legitimate, correct marriage contract which satisfies all the Shari’ah conditions. If the marriage is not concluded according to that, then it will not be considered a marriage at all.

Ndoa inafungwa kwa ijabu na qabuli halali. Ijabu ni kile kinachotoka mwanzoni kwa kauli ya mmoja wa pande mbili zinazoingia mkataba, na qabuli ni kile kinachotoka baadaye kwa kauli ya upande mwingine wa mkataba, kama vile mwanamke aliyechumbiwa akimwambia mchumba: "Nimekuoa," na mchumba akajibu: "Nimekubali," au mchumba akatoa ijabu kwanza na yeye akakubali. Kama vile ijabu na qabuli zinavyoweza kutokea baina ya wachumba wawili, vinaweza pia kutokea baina ya wawakilishi wao (walezi), au baina ya mmoja wao na mwakilishi (mlezi) wa mwingine. Katika ijabu inashurutishwa maneno yawe ya ndoa na kuoana, lakini hilo halishurutishwi katika qabuli. Bali sharti ni kukubali kwa upande mwingine wa ijabu hiyo, kwa neno lolote linaloonyesha kuridhia na kukubali ndoa. Ijabu na qabuli lazima ziwe kwa wakati uliopita, kama vile "Nimekuoa" na "Nimekubali," au ijabu iwe ya wakati uliopita na qabuli iwe ya wakati ujao. Kwani ndoa ni mkataba, na maneno yake lazima yaonyeshe kwamba jambo hilo limetokea hakika, yaani kwa wakati uliopita. Kufungwa kwa mkataba sahihi wa ndoa kunashurutisha masharti manne.

The marriage is contracted by legitimate offer and acceptance. The offer is what originates initially from the statement of one of the two contracting parties. The acceptance is what originates secondly, from the statement of the other contracting party, such as when the betrothed woman says to the suitor, I have married you. and the suitor replies I have accepted, or the suitor offers first and she accepts. Just as the offer and acceptance can take place between two fiancées it can also take place between their representatives (guardians) or between one of them and the representative (guardian) of the other. It is stipulated in the offer that the wording should be of marriage and matrimony, but that is not stipulated in the acceptance. Rather the condition is the consent of the other (contracting party) to this offer, by any wording that indicates the consent and acceptance of marriage. The offer and acceptance must be worded in the past tense such as 'I have married you' and 'I have accepted'. Or the first must be in the past tense and the second in the future tense. For marriage is a contract, and its wording must indicate that it certainly happened, that is, in the past tense. The sound contracting of marriage stipulates four conditions:

Sharti la kwanza ni kwamba ijabu na kubali vitokee katika kikao kimoja, yaani kikao ambacho ijabu ilitolewa ndicho kikao hicho hicho ambamo kubali kulifanyika. Hii ni pale wahusika wawili wa mkataba wakiwa wamekutana pamoja. Ikiwa wahusika wawili wako katika nchi mbili tofauti na mmoja wao akamwandikia mwenzake barua yenye pendekezo la ndoa, na mpokeaji wa barua akakubali, basi ndoa imefungwa. Hata hivyo, katika hali kama hii inawekwa sharti kwamba yeye asome barua hiyo, au amruhusu mtu aisome kwa sauti mbele ya mashahidi wawili wanaofanywa kusikia maneno yake. Au amwambie wao: fulani amenitumia barua ambamo amenipendekezea ndoa, na awaombe mashahidi katika kikao hicho hicho washuhudie kwamba amejitoa kwake kwa ndoa.

The First condition is the occurrence of the offer and acceptance in the same sitting, where the sitting in which the offer was given is the same sitting in which the acceptance took place. This is if the two contracting parties are present together. If the two parties are in two different countries and one of them writes a letter to the other with an offer of marriage and the recipient of the letter accepts, then the marriage has been contracted. However, in such a situation it is stipulated that she reads or lets someone read the letter out to two witnesses who are made to hear its wording. Or she should say to them so-and-so person has sent me a letter in which He has proposed to me and calls upon them in the same sitting to bear witness that she has given herself in marriage to Him.

Sharti la pili la kufunga ndoa ni kwamba kila mmoja kati ya pande mbili zinazofunga ndoa asikie kauli ya mwenzake na aelewe kuwa inamaanisha kwamba anataka kufunga ndoa kwa kauli hii. Ikiwa hakujua, ama kwa sababu hakusikia au kwa sababu hakuelewa, ndoa hiyo haitakuwa sahihi. Kwa mfano, ikiwa mwanamume alimwambia mwanamke maana ya 'nimekuoa kwangu kwa Kifaransa', ilhali yeye hakuelewa lugha hiyo, kisha akarudia maneno hayo bila kujua kwamba lengo la alichosema ni kufunga ndoa, na baadaye mwanamume akakubali, basi ndoa hiyo haitakuwa sahihi. Lakini ikiwa alijua kwamba lengo la alichosema lilikuwa ni kufunga mkataba wa ndoa, basi ndoa hiyo itakuwa sahihi.

The second condition for the contracting of marriage is that each of the two contracting parties should hear the statement of the other and understand it to mean that He wants to contract the marriage with this statement. If He did not know, either because He did not hear or did not understand, the marriage will not be valid. For example if a man dictated to a woman the meaning of 'I have married you to myself in French', whilst she did not understand the language, and she repeated the expression without knowing that the purpose of what she said was the contract of marriage, and the man subsequently accepted it, then the marriage will not be valid. If however she knew that the purpose of what she had said was a contract of marriage, then the marriage would be valid.

Sharti ya tatu ni kwamba kukubali kusiwe na pingamizi dhidi ya ijabu, iwe pingamizi hilo ni kwa ijabu nzima au kwa sehemu yake.

The third condition is that the acceptance should not object to the offer, whether the objection is to the whole offer or part of it.

Sharti ya nne ni kwamba Shari'ah imeruhusu ndoa baina ya mmoja wa pande mbili za mkataba na mwenzake, kama vile mwanamke awe Muislamu au kutoka miongoni mwa Watu wa Kitabu, na mwanamume awe Muislamu tu na si kitu kingine.

The fourth condition is that the Shari’ah has allowed the marriage of one contracting party to the other, like if the woman is a Muslim or from the people of the Book and the man is a Muslim and nothing else.

Ikiwa mkataba unatimiza masharti haya manne, basi ndoa itakuwa sahihi. Ikiwa sharti lolote kati ya hayo halitimizwi, ndoa haitaanza kutekelezwa. Itakuwa batili tangu msingi wake kabisa. Ndoa inapofungwa, ili iwe sahihi, ni lazima itimize masharti ya usahihi ambayo ni yafuatayo matatu:

If the contract meets these four conditions then the marriage will be valid. If any of the conditions are not met, the marriage will not come into effect. It will be void from its very basis. When the marriage is contracted, it must, in order for the marriage to be correct, satisfy the conditions of correctness which are the following three:

Sharti la kwanza ni kwamba mwanamke awe anafaa kwa ajili ya mkataba wa ndoa.

The First condition is that the woman should be suitable for the contract of marriage.

Sharti ya pili ni kwamba ndoa haitakuwa sahihi bila wali, kwa kuwa mwanamke hana haki ya kujiozesha mwenyewe wala kuwaozesha wengine. Vivyo hivyo, hana haki ya kumwakilisha mtu yeyote mwingine isipokuwa wali wake kumwoza. Akifanya hivyo, ndoa haitakuwa sahihi.

The Second condition is that the marriage will not be correct without a guardian since the woman does not possess the right to give herself or give others in marriage. Similarly, she does not have the right to delegate anyone other than her guardian to give her in marriage. If she does this, the marriage will not be correct.

Sharti ya tatu ni uwepo wa mashahidi wawili Waislamu, wenye akili timamu na waliobaleghe, ambao husikia kauli za pande mbili zinazofunga ndoa na kuelewa kwamba madhumuni ya kauli za ijabu na qabuli ni kufunga ndoa. Akifungwa kwa masharti haya, nikaha utakuwa sahihi. Iwapo sharti lolote kati ya haya halitimizwi, ndoa itakuwa batili (Fasid). Hata hivyo, haikuwekwa kuwa nikaha lazima uandikwe kwa maandishi au usajiliwe kama hati. Kuwepo tu kwa ijabu na qabuli kutoka kwa mwanamume na mwanamke, iwe kwa mdomo au kwa maandishi, zikitimiza masharti yote, kutahakikisha kwamba mkataba wa nikaha ni sahihi, bila kujali kama uliandikwa au haukuandikwa. Kuhusu ndoa kutokamilika bila ijabu na qabuli, sababu yake ni kwamba ndoa ni mkataba, kwa asili yake, baina ya pande mbili.

The third condition is the presence of two sane, mature Muslim witnesses who hear the statements of the two contracting parties and understand that the purpose of the offer and acceptance statements is to contract in marriage. When the contract satisfies these conditions it will be correct. If any of these conditions are lacking, the marriage will be improper (Fasid). However, it is not stipulated that the marriage contract be in writing or be registered as a document. The mere occurrence of the offer and acceptance from a man and a woman, whether verbally or in writing, which satisfies all the conditions, will ensure that the marriage contract is correct regardless of whether it was written down or not. As for the marriage not being complete without the offer and acceptance, this is because it is a contract, by its very nature, between two parties.

Uhalisia wa mkataba ni kwamba hautakamilika bila ijab na qabul, wala hautachukuliwa kuwa ni mkataba. Kuhusu sharti kwamba maneno ya ijab yawe ya ndoa au kuoa, hii ni kwa sababu dalili za maandiko zimeitaja. Yeye (SWT) amesema:

The reality of the contract is that it will not be complete without the offer and acceptance, neither will it be considered to be a contract. As for the stipulation that the wording of the offer be that of marriage or matrimony, this is because the text has mentioned it. He (swt) said:

"Tumekuozesha kwako" [Al-Ahzab: 37] Yeye (SWT) amesema:

“We gave her to you in marriage” [Al- Ahzab: 37] He (swt) said:

“Wala msiozoe wanawake ambao baba zenu waliwaoa” [An-Nisa: 22]. Zaidi ya hayo, Ijma' (makubaliano) ya Masahaba imefanyika juu ya hili. Kuhusu sharti kwamba ijabu na kabuli ziwe katika kikao kimoja, hii ni kwa sababu hukumu ya kikao ni hukumu juu ya hali ya mkataba. Iwapo wataachana kabla ya kabuli, ijabu inabatilika, kwa kuwa kabuli haina maana tena, kwani kuikataa ijabu kumeonyeshwa kwa kuondoka, hivyo haitazingatiwa kuwa kabuli. Vivyo hivyo ikiwa watajishughulisha na jambo linalosimamisha kabuli, kwa kuwa naye pia ameuacha mkataba kwa kuvurugwa kutoka kwenye kabuli. Kuhusu sharti kwamba wahusika wa mkataba wasikilizane na kuelewa yanayosemwa, yaani kujua kwamba maana yake ni kufunga ndoa kulingana na usemi huu, hii ni kwa sababu ndiyo inayofanya kabuli iwe jibu la ijabu, kwani ijabu ni pendekezo la mmoja wa wahusika wa mkataba kwa mwenzake, likisubiri kabuli. Asipoelewa yaliyosemwa, pendekezo hilo halitakuwa limefanyika, na kukubali pendekezo hilo nako hakutakuwa kumefanyika. Kwa hiyo, uhalisia wake ni kwamba si ijabu wala kabuli. Kuhusu sharti la kutokuwepo kwa pingamizi katika kabuli dhidi ya ijabu, hii ni kwa sababu haitazingatiwa kuwa kabuli sahihi isipoonyesha kukubali ijabu nzima. Kabuli ikitofautiana, haitazingatiwa kuwa makubaliano ya yale yaliyotajwa katika ijabu. Hivyo, haitazingatiwa kuwa kabuli sahihi. Kuhusu sharti kwamba Shari'ah lazima itoe ruhusa kwa mmoja wa wahusika wa mkataba kumuoa mwenzake, hii ni kwa sababu katika Shari'a kuna makatazo ya mikataba fulani, na haiwezi kufanywa.

“And marry not women from whom your fathers married” [An- Nisa: 22] In addition the Ijma’a (consensus) of the Sahabah has taken place on this. As for the stipulation that the offer and acceptance be combined in the same sitting, this is because the ruling of the sitting is a ruling on the situation of the contract. If they part before the acceptance, the offer is void, since the acceptance has no meaning, because turning away from the offer has been expressed by departing, so it would not be considered an acceptance. The same goes if they engage themselves with something that suspends the acceptance, because He also turned away from the contract by being distracted from the acceptance. As for the condition that the contracting parties should hear each other and understand what is said i.e. know that what is meant is to contract the marriage according to this expression. This is since that is what makes the acceptance a response to the offer, because the offer is a proposal of one of the contracting parties to the other, awaiting an acceptance. If He did not understand what was said the proposal will not have taken place, and the acceptance of this proposal is also deemed not to have taken place. Therefore, its reality is that it is neither an offer nor an acceptance. As for the condition of the absence of objections in the acceptance to the offer, this is because it will not be considered a proper acceptance unless it indicated an approval of the whole offer. If the acceptance differed it will not be considered an agreement to what has been mentioned in the offer. Thus, it will not be considered a proper acceptance. As for the condition that the Shari’ah must give permission for one contracting party to marry the other, that is because prohibition of certain contracts can be found in the Shar’a and these are not allowed to be conducted.

Kuhusu kuhitimisha mkataba: kwa upande wa usahihi wake, ikiwa mkataba hauna makatazo yoyote ya Shari'a, basi utakuwa kamili. Lakini ikiwa katazo juu ya jambo maalum litavunjwa wakati wa kutekeleza mkataba, mkataba utakuwa si sahihi (Fasid) lakini hautakuwa batili. Kuhusu sharti kwamba mwanamke awe anafaa kwa mkataba wa ndoa, hii ni kwa sababu Shari'a imekataza kuoa wanawake fulani, na imekataza kuwaunganisha baadhi ya wanawake katika ndoa moja. Ikiwa mkataba umefungwa juu ya mtu ambaye ni haramu kufungwa naye mkataba, basi mkataba hautakuwa sahihi (Sahih). Kuhusu ndoa kutokuwa sahihi bila wali (mlezi), hii ni kutokana na yale yaliyopokewa na Abu Musa kutoka kwa Mtume ﷺ kwamba alisema: "Hakuna ndoa bila mlezi (Wali)." Kuhusu mwanamke kutokuwa na haki ya kujitolea mwenyewe au kuwapa wengine katika ndoa, wala kuwa na haki ya kumwakilisha mtu yeyote zaidi ya mlezi wake amwoze, hii ni kutokana na yale aliyoyapokea Aisha kutoka kwa Mtume ﷺ: "Mwanamke yeyote atakayeolewa bila ruhusa ya mlezi wake (Wali), ndoa yake itakuwa batili, ndoa yake itakuwa batili, ndoa yake itakuwa batili." Pia kutokana na yale aliyoripoti Abu Hurayra kwamba Mtume ﷺ alisema: "Mwanamke hatamwoza mwanamke mwingine, wala mwanamke hatajiozesha mwenyewe. Hakika ni mzinifu tu ndiye atakayejiozesha mwenyewe (bila mlezi)." Kuhusu sharti la kuwepo mashahidi wawili Waislamu, hii ni kwa sababu Qur'ani imeweka sharti la kuwepo mashahidi wawili Waislamu katika kumrudisha mwanamke aliyepewa talaka ya kurejeshwa (raj'i) kwenye ndoa. Anasema (Subhanahu wa Ta'ala):

This is with regards to concluding the contract. As for its correctness, if the contract does not contain any Shar’a prohibitions then it will be complete. However, if a prohibition over a specific matter is violated in the execution of the contract, the contract will be improper (Fasid) but it will not be void. As for the stipulation that the woman should be suitable for the contract of marriage, this is because the Shar’a prohibited the marrying of certain women and prohibited the combining of some women in one marriage. If the contract was concluded over someone who is forbidden for contracting then the contract will not be correct (Sahih). As for the marriage not being correct without a guardian (Wali) this is due to what has been narrated by Abu Musa from the Prophet's (pbuh) saying: “There can be no marriage without a guardian (Wali).” As for the woman not possessing the right to give herself or give others away in marriage, nor possessing the right to delegate anyone other than her guardian to give her in marriage, this is due to what 'Aisha reported from the Prophet (pbuh) “Any woman who gets married without the permission of her guardian (Wali), her marriage will be void, her marriage will be void, her marriage will be void.” And also due to what Abu Hurayra has reported that the Prophet (pbuh) said: “A woman shall not give another woman in marriage, nor should a woman give herself in marriage. Indeed only the fornicatress shall give herself (unilaterally) in marriage”. As for the stipulation that there be two Muslim witnesses, this is because the Qur'an has stipulated that there be two Muslim witnesses in taking back the divorcee from a revocable divorce back into wedlock. He (swt) said:

“Kisha wanapokaribia kufikia muda wao uliowekwa, wabakishe kwa wema au waachane nao kwa wema. Na mshuhudishe watu wawili waadilifu miongoni mwenu” [At-Talaq: 2] Kwa kuwa kurudi kwa mume kwa mke wake baada ya talaka, ambako ni mwendelezo wa mkataba wa ndoa, kumewekwa sharti la mashahidi wawili Waislamu, basi kuanzishwa kwa ndoa, yaani kuanzishwa kwa mkataba wa ndoa, kwa sababu nzito zaidi, kunapaswa kuhitaji mashahidi wawili. Zaidi ya hayo, mkataba wa ndoa na mwendelezo wa mkataba wa ndoa ni jambo moja, na hivyo ni kama kanuni moja.

“Then when they are about to fulfil their term appointed, either take them back in good manner or part with them in a good manner. And take for witness two just persons of you” [At- Talaq: 2] Since the return to one's wife after divorce which is a continuance of the contract of marriage is stipulated to have two Muslim witnesses, then the initiation of matrimony, that is, the initiation of the contract of marriage, by greater reason, should be required to have two witnesses. Moreover, the contract of marriage and the continuation of the contract of marriage are one issue and therefore they are like the same rule.