13 Mitala (Ndoa ya Mke Zaidi ya Mmoja) - Mfumo wa Kijamii katika Uislamu | Quran Course

13 Mitala (Ndoa ya Mke Zaidi ya Mmoja) - Mfumo wa Kijamii katika Uislamu | Quran Course

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13 Mitala (Ndoa ya Mke Zaidi ya Mmoja)

13 Polygyny

by Taqiuddin an-Nabhani7 min readViewed 79 times

Allah (SWT) amesema katika Kitabu chake Kitukufu:

Allah (swt) has said in his Noble Book:

"Oeni wanawake mnaowapenda, wawili, watatu, au wanne. Lakini mkihofu kwamba hamtaweza kutendea haki (wake zenu), basi mmoja tu, au wale wajakazi mliowamiliki. Hayo ni karibu zaidi kuepusha udhalimu." Hii aya [An-Nisaa: 3] iliteremshwa kwa Mtume ﷺ katika mwaka wa nane wa Hijra. Iliteremshwa kupunguza idadi ya wake ambao mtu anaweza kuoa hadi wanne. Wakati aya hii ilipoteremshwa, hapakuwa na kikomo cha idadi ya wake ambao mtu angeweza kuoa. Kwa kuisoma na kuielewa aya hii, inadhihirika wazi kwamba iliteremshwa kupunguza idadi ya wake hadi wanne. Maana ya aya ni: oeni wanawake wawili, watatu au wanne miongoni mwa wale walioruhusiwa na wanaokubalika kwenu. Maneno "wawili, watatu na wanne" yametajwa badala ya kurudiwarudiwa kwa hesabu. Yaani, oeni wanawake mnaowachagua kutoka katika idadi hizi zilizotajwa: wawili, watatu au wanne. Hotuba inaelekezwa kwa kila mtu, kwa hiyo kulazimika kurudiwa, ili kila mwenye kutaka kuoa wanawake kadhaa aweze kuchagua idadi anayoitaka, kwa sharti kwamba mchanganyiko anaoutaka uwe ndani ya idadi hii. Kwa maneno mengine, kila mwenye kutaka kuoa zaidi ya mke mmoja anaweza kuoa wengi kadiri atakavyo kutoka katika idadi iliyowekwa kuwa ya hiari kwake. Kama tunavyosema kwa kikundi: gaweni dinari hizi. Tuseme zilikuwa dinari elfu moja, kwa mfano. Tungesema: gaweni dinari kwa jozi, kwa makundi ya watatu na ya wanne. Kama tungetoa kauli hiyo katika umoja, isingekuwa na maana. Kwa hiyo usemi "wawili, watatu na wanne" ni wa lazima ili kila mtu achague anachotaka katika idadi hiyo maalum. Basi Allah (SWT) anaposema kila mmoja wenu anaweza kuoa wanawake wa chaguo lake, wawili, watatu au wanne, maana yake ni: oeni nyinyi nyote wawili, watatu au wanne. Yaani kila mmoja wenu anaweza kuoa wawili, watatu au wanne. Kuhusu maana ya kauli yake (SWT):

“Lakini mkihofu kwamba hamtaweza kutenda haki (kwao), basi oeni mke mmoja tu” [An-Nisaa: 3]. Hii inamaanisha kwamba mkihofu kwamba hamtaweza kutenda haki kwa idadi hii ya wake, basi mchague mke mmoja tu, na mwache mara moja ndoa ya wake zaidi ya mmoja. Jambo linahusu haki. Mahali popote mnapoona haki ipo, shikamaneni nayo. Kuoa mke mmoja tu kunakaribia zaidi kutokufanya dhuluma. Ili msiende upande (wa njia iliyo sahihi) maana yake ni kwamba ni bora zaidi, ili msifanye dhuluma, kwa kuwa kupotoka hapa ni dhuluma. Inasemekana kwamba mtawala amepotoka kutoka njia iliyo sahihi anapofanya dhuluma. ‘Aisha (ra) alisimulia kuhusu Mtume ﷺ kwamba alisema: “Ili msiende upande (wa njia iliyo sahihi): ili msifanye dhuluma.” Aya inaruhusu wake wengi na kuweka kikomo cha wanne. Hata hivyo, inaamuru haki baina yao, na inaelekeza kikomo cha mke mmoja pale inapohofiwa kwamba kutakuwa na dhuluma, kwa kuwa kuwekewa kikomo cha mke mmoja pale kunapohofiwa kufanyika dhuluma kunakaribia zaidi kuepuka dhuluma, jambo ambalo Mwislamu analazimika kulifanya.

“But if you fear that you shall not be able to deal justly (with them), then marry only one” [An- Nisa: 3] This means that if you fear that you shall not be able deal with these numbers of wives justly then you should simply choose one wife and relinquish the marriage to more than one wife immediately. The issue revolves around justice. Wherever you find it just, adhere to it. Marrying only one wife is closer to not doing injustice. So that you should not deviate (from the right course of action) means it is more fitting so that you do not do injustice, because the deviation here means injustice. It is said the ruler has deviated from the right course when He has committed injustice. 'Aisha (ra) narrated about the Prophet (pbuh) that He said: “So that you may not deviate (from the right course): so that you do not make injustice.” The Ayah permits the plurality of wives and limits it to four. However, it orders justice between them and enjoins the restriction to one wife when it is feared there would be injustice, because the restriction to one wife when there is fear of committing injustice is closer to avoiding injustice, a matter for which a Muslim is obliged.

Ni muhimu kujua kwamba haki iliyotajwa hapa si sharti la kuoa zaidi ya mke mmoja. Badala yake, ni hukumu kwa mwanaume anayetaka kuoa wake kadhaa, ambayo lazima aizingatie endapo ataoa zaidi ya mke mmoja, pamoja na wito wa kujizuia kwa mke mmoja ikiwa anaogopa kwamba hataweza kuwatendea haki. Hii ni kwa sababu maana ya sentensi inakamilika katika aya kupitia kauli yake ﷺ: "Oeni wanawake mnaowapenda, wawili au watatu au wanne" [4:3]. Hii inamaanisha kwamba kuoa zaidi ya mke mmoja kumehalalishwa bila masharti. Hivyo, maana ya sentensi inakamilika. Katika kauli nyingine, Allah (SWT) amesema: "Lakini mkiogopa". Maneno "Lakini mkiogopa" hayawezi kuwa sharti kwa sababu hayajaunganishwa na aya ya kwanza kama kifungu cha masharti. Badala yake, ni mwendelezo wa kauli mpya. Kama Allah angetaka liwe sharti, angesema: "Oeni wanawake mnaowapenda, wawili au watatu au wanne ikiwa mnaweza kuwatendea haki", lakini hilo si lililosemwa. Kwa hiyo imethibitika kwamba haki si sharti, bali ni hukumu nyingine ya Shariʿa tofauti na hukumu ya kwanza. Kwanza, Allah aliruhusu kuoa wake wengi hadi wanne, kisha akaleta hukumu nyingine, nayo ni kwamba ni bora kujizuia kwa mke mmoja pale mtu anapoamini kwamba kuoa zaidi ya mmoja kutamfanya ashindwe kuwatendea haki kwa uadilifu.

Indeed it should be known that the justice mentioned here is not a condition for marrying more than one wife. Rather it is a ruling for the man who wishes to marry a number of wives, that He must observe in the event of marrying more than one wife, and an exhortation to restrict Himself to one wife if He fears He will not be able to deal with them justly. This is because the meaning of the sentence is completed in the verse by his (pbuh) saying: “Marry women of your choice, twos or threes, or four”. [4:3] this means there is an absolute permissibility of marrying more than one wife. Thus, the meaning of the sentence is completed. In another statement, He (pbuh) said: “But if you fear”. The phrase “But if you fear” cannot result in being a condition because it is not linked with the first verse as a conditional clause. Rather it is a resumption of a new statement. If Allah had wished to make it a condition then He would have said: “Marry women of your choice, twos or threes, or fours if you can deal with them justly”, but that is not the case, so it is established that justice is not a condition, rather it is another Shar’a ruling different to the first rule. So firstly He permitted the plurality of marriages up to four, then He came with another ruling which is that it is better to restrict oneself to one wife when He believes that marriage to more than one wife will make Him incapable of dealing with them in a just manner.

“Basi msimwegemee kabisa mmoja wao” [An-Nisa: 129] kama ufafanuzi wa kauli yake (SWT): “Hamtaweza kamwe kufanya uadilifu kamili” [An-Nisa: 129], na kama ushahidi wake, ni dalili kwamba maana yake ni: hamtaweza kamwe kuwatendea kwa haki na usawa kwa upande wa mapenzi. Ufahamu sahihi ni kwamba inawezekana kuwa mwadilifu katika kila jambo isipokuwa mapenzi. Hii ndiyo aya iliyotangulia inayolazimisha, kwani imebainisha kuwa uadilifu unaotakiwa ni tofauti na mapenzi, na imeyatenga mapenzi na tendo la ndoa kutoka katika uadilifu, kwa sababu hayalazimishwi katika mambo haya mawili, kwa kuwa mwanadamu hawezi kuwa sawa katika mapenzi yake. Maana hii inaungwa mkono na yaliyopokewa kutoka kwa 'Aisha (ra) kwamba alisema: “Mjumbe wa Allah ﷺ alikuwa akigawa mambo na kutenda haki kwa wote, na alikuwa akisema: ‘Ee Mola wangu, hii ndiyo mgawanyo wangu wa yale yaliyo chini ya uwezo wangu, lakini usinilaumu kwa yale yaliyo chini ya uwezo Wako nisiyoyamiliki’”, yaani moyo wake. Imepokewa kutoka kwa Ibn 'Abbas (ra) kuhusu kauli ya Allah (SWT):

“So do not incline completely to one of them” [An- Nisa: 129] as a comment on his (swt) saying: “You will never be able to do perfect justice” [An- Nisa: 129] and as a reference for it, is an evidence that its meaning is: you will never be able to deal with them justly and equally with regards to love. The correct understanding is that it is possible to be just in everything other than love. This is what the previous verse obliges, as it has specified the desired justice to be other than love, and made love and sexual intercourse excluded from justice, because it is not obliged in these two issues, since a human is not able to be equal in his love. This meaning is supported by what has been reported about 'Aisha (ra) that she said: “The Messenger of Allah used to distribute things and do justice to all and used to say, “Oh My God, this is my distribution of what is in my control, but do not blame me for what is in Your control and over which I have no control”. i.e. his heart. It has been narrated from Ibn 'Abbas (ra) concerning the saying of Allah (swt):

“(Oa) wanawake wa chaguo lenu”. [An-Nisa: 3] Kwa hiyo, lazima tusimame kwenye mpaka wa maandiko ya Shar'a na kwenye yale yanayotokana nayo kwa upande wa hukumu ya Shari'ah. Hairuhusiwi kuhalalisha hukumu hii kwa sababu yoyote ('Illa), au kuihalalisha kwa haki, mahitaji au kitu kingine chochote, kwa sababu maandiko hayakuleta 'Illa kwa hukumu hiyo, wala sababu yoyote (Illa) haiwezi kupatikana katika maandiko mengine yoyote ya Shar'a. 'Illa ya hukumu inapaswa kuwa sababu ya Shar'a, yaani, lazima kuwe na maandiko yanayoitaja ili hukumu inayotokana nayo iweze kuchukuliwa kwa usahihi kuwa hukumu ya Shar'a. Ikiwa sababu ni ya kimantiki au haijatajwa katika maandiko yoyote, basi hukumu inayotolewa kwa njia yake haitakuwa hukumu ya Shar'a. Badala yake, itakuwa sheria ya kibinadamu, na kuipitisha itakuwa Haramu, wala haitaruhusiwa kuitekeleza. Hii ni kwa sababu itakuwa hukumu ya Kufr, kwani hukumu yoyote isiyokuwa hukumu ya Shar'a ni hukumu ya Kufr. Hata hivyo, kwa kuwa ufafanuzi wa Hukm Shar'i (hukumu ya Shari'ah) kuwa 'kauli ya Mwekaji Sheria' unafanya ilazimu kwamba hukumu inatokana na kauli ya Mwekaji Sheria, ama imetajwa wazi katika maandiko, au kutokana na maana yake, au kwa dalili, au kutokana na kuwepo kwa ishara (Amara) katika maandiko inayoashiria hukumu ya Shar'a, kiasi kwamba kila hukumu yenye ishara hiyo itakuwa hukumu ya kiungu. Ishara hii (Amara) ndiyo sababu ya Shar'a (Illa Shar'iyya) inayotajwa katika maandiko, ama wazi au kwa dalili, kwa hoja au kwa kulinganisha. Ikiwa ishara hii (Amara), yaani Illah hii, haipatikani katika maandiko, basi haina thamani. Kwa hiyo, inadhihirika kwamba hairuhusiwi kuhalalisha mitala kwa sababu (Illa) kwa kuwa hakuna Illa inayopatikana katika kauli ya Mwekaji Sheria. Illa haina thamani ya kufanya hukumu kuwa hukumu ya Shar'a isipokuwa pale inapopatikana katika kauli ya Mwekaji Sheria.

“(Marry) women of your choice”. [An- Nisa: 3] Therefore, we must stop at the limit of the Shar’a text and at what is derived from it in terms of Shari’ah rule. It is not permitted to justify this rule with any cause ('Illa), or justify it with justice, need or anything else, because the text did not bring 'Illa for the rule nor can any reason (Illa) be found in any other Shar’a text. The cause (Illa) of the rule should be a Shar’a reason i.e. there must be a text to mention it so that the rule which is derived from it can correctly be considered a Shar’a rule. If the reason is rational or not mentioned in any text, then the rule which is derived by means of it will not be a Shar’a rule. Rather it will be a man-made law and it will be Haram to adopt, nor will it be permitted to apply it. This is because it will be a Kufr rule, since any rule which is not a Shar’a rule is a Kufr rule. However, since the definition of the Hukm Shar'i (Shari’ah rule) being 'the speech of the Legislator' makes it inevitable that the rule is derived from the speech of the Legislator, either explicitly mentioned in the text, or from its meaning, or by indication, or due to the presence of a sign (Amara) in the text which points to the Shar’a rule, such that every rule which has that sign (Amara) will be a divine rule. This sign (Amara) is the Shar’a reason (Illa Shar'iyya) which is mentioned in the text either explicitly or by indication, inference or analogy. If this sign (Amara) i.e. this Illah is not found in the text then it has no value. Consequently, it becomes clear that it is not allowed to justify polygyny with reason (Illa) since no Illa is found in the speech of the Legislator. An Illa has no value in making a rule into a Shar’a rule except when it is found in the speech of the Legislator.

Hata hivyo, kutokuwepo kwa maelezo ya hukumu ya Shari'a kwa kutumia 'Illa hakumaanishi kwamba haiwezekani kueleza uhalisia wa kile kitakachotokea kwa mujibu wa athari ya hukumu hii ya Shari'a, na uhalisia wa kile inachotatua katika matatizo. Bali hili ni maelezo ya uhalisia, wala si uhalali wa hukumu. Tofauti kati ya kueleza uhalisia na kuhalalisha hukumu ni kwamba kuhalalisha hukumu kwa 'Illa kunamaanisha kwamba 'Illa hiyo inapaswa kuwepo daima katika hukumu, na kulinganisha mambo mengine na hukumu hii hufanyika kila 'Illa inapopatikana ndani yake. Kwa upande wa kueleza uhalisia, hii ni kufafanua uhalisia wakati ulipo wakati wa kuelezwa. Uhalisia huo unaweza kukoma, hivyo si sahihi kufanya kulinganisha nao na mambo mengine. Hivyo, inadhihirika kutokana na athari ya mitala kwamba katika jamii ambayo inaruhusu mitala hakutakuwa na wingi wa wanawake wasio rasmi (masuria), na katika jamii zinazokataza wake wengi kutakuwa na wingi wa masuria. Zaidi ya hayo, mitala hutatua matatizo mengine mengi yanayotokea katika jamii ya kibinadamu kama jamii ya kibinadamu, ambayo hutegemea mitala ili kuyatatua. Yafuatayo ni baadhi ya mifano ya matatizo haya:

However, the absence of an explanation of a Shar’a rule by an Illa does not mean it is not permitted to explain the reality of what will take place in terms of the effect of this Shar’a rule and the reality of what it solves in terms of problems. Rather this is an explanation of a reality and not justification for a rule. The difference between explaining the reality and justifying a rule, is that the justification of a rule by an Illa, is that the Illa should constantly exist in the rule, and analogy of other things to this rule is made whenever the 'Illa is found in them. As for explaining the reality this is the clarification of the reality at the point in time when it is explained. The reality may cease, so it is incorrect to make an analogy to it with other things. Hence, it becomes clear from the effect of polygyny of wives that in the community in which it is permitted there will not be a plurality of mistresses, and in communities which forbid the plurality of wives there will be a plurality of mistresses. In addition, polygyny solves many other problems, which take place in a human community in its capacity as a human community, which depends on polygyny to solve them. The following are some examples of these problems:

“Oeni wanawake mnaowapenda, wawili au watatu au wanne” [An-Nisa: 3] Na Yeye (SWT) amesema: “mnaowapenda”. Yeye (SWT) ameifanya kauli hii kuwa ya jumla bila kizuizi wala sharti. Kuhusu kizuizi cha kuoa mke mmoja, Shari‘ah imependelea hilo katika hali moja tu, nayo ni pale kunapokuwa na hofu kwamba mtu hataweza kuwatendea wake zake haki. Kwa kisichokuwa hicho, hakuna upendeleo wazi wa kuoa mke mmoja tu katika matini yoyote. Licha ya ukweli kwamba ndoa ya wake wengi ni hukumu ya Shari‘ah iliyo katika matini wazi ya Qur’ani, utamaduni wa Kibepari na propaganda za Magharibi, hasa dhidi ya Uislamu ikilinganishwa na dini nyingine, zimeonyesha kuoa zaidi ya mke mmoja kuwa jambo chafu na la kuchukiza, na kuliwasilisha kama kasoro na chanzo cha aibu katika Dini. Sababu ya hilo si kwamba kasoro imeonekana katika sheria za Allah (SWT), bali ni kwa ajili ya kuidharau Uislamu, na hakuna nia nyingine isipokuwa hiyo. Propaganda hii imewaathiri sana Waislamu, hasa tabaka tawala na vijana wenye elimu. Hali hiyo iliwasukuma wale waliohamasishwa na hisia za Kiislamu kusimama kuutetea Uislamu. Waislamu hao walikubali tafsiri potofu za kukataza ndoa ya wake wengi, hivyo kwa kweli walishawishiwa na propaganda za uongo zilizoenezwa na maadui wa Uislamu. Ndiyo maana ni lazima tuwaonye Waislamu kwamba jambo zuri (Hasan) ni lile ambalo Shari‘ah inalichukulia kuwa zuri (Hasan), na jambo baya (Qabeeh) ni lile ambalo Shari‘ah inalichukulia kuwa baya (Qabeeh); kila kitu ambacho Shari‘ah inakiruhusu ni kizuri (Hasan), na kila kitu ambacho Shari‘ah inakikataza ni kibaya (Qabeeh). Pia tunapaswa kuwaonya Waislamu kwamba ndoa ya wake wengi, iwe ina manufaa yanayoonekana au la, na iwe inatatua matatizo yaliyotokea au la, Shari‘ah imeiruhusu, na Qur’ani imeeleza hilo wazi. Kwa hiyo ni jambo zuri, na kuzuia ndoa ya wake wengi ni jambo baya, kwa sababu ni hukumu ya Ukafiri. Ni lazima ieleweke wazi kwamba Uislamu haukufanya ndoa ya wake wengi kuwa Fardh kwa Waislamu, wala Mandub (inayopendekezwa). Badala yake, uliifanya kuwa miongoni mwa mambo yaliyoruhusiwa, ambayo ni halali kwao kuyafanya iwapo watapenda kufanya hivyo. Kitendo cha Uislamu kuifanya ruhusa inamaanisha kwamba umewawekea watu suluhisho ambalo wanaweza kulitumia wakati wowote itakapokuwa lazima kufanya hivyo, na umewaruhusu wasijinyime wanawake wa chaguo lao iwapo wataona kwamba mioyo yao inawaelekea. Hivyo, kuruhusu ndoa ya wake wengi bila kuifanya kuwa ya lazima ndiko kunakoifanya kuwa mojawapo ya suluhisho madhubuti zaidi kwa binadamu katika jamii na jamii pana.

“Marry women of your choice, two or three, or four” [An- Nisa: 3] And He (swt) said: “of your choice”. He (swt) has made this general without restriction or condition. As for the restriction of marrying one wife, the Shari’ah has preferred this in only one situation, which is where there is a fear that one is not able to do justice between his wives. As for anything other than that, there is no expressed preference to marry only one in any of the texts. In spite of the fact that polygyny is a Shar’a ruling found in the clear text of the Qur'an, Capitalist culture and Western propaganda, particularly that against Islam as opposed to other religions, has portrayed marriage to more than one wife as a hideous and repugnant practice and depicted it as a deficiency and a source of shame in the Deen. The motive for this is not because a defect has been noticed in the laws of Allah (swt) but in order to disparage Islam, and there is no motive for it other than this. This propaganda has greatly affected Muslims, particularly the ruling faction and the educated youth. This drove those who were moved by Islamic emotions to stand for Islam. Such Muslims adopted false interpretations to forbid polygyny, thus they were actually influenced by the false propaganda circulated by the enemies of Islam. That is why we must warn the Muslims that pretty actions (Hasan) are what the Shar’a deems to be pretty (Hasan) and ugly actions (Qabeeh) are what the Shar’a deems to be ugly (Qabeeh), and whatever the Shar’a permits is pretty (Hasan) and whatever the Shar’a forbids is ugly (Qabeeh). Also we must warn the Muslims that polygyny, whether it has a tangible good effect or not, and whether it solves problems which have occurred or not, the Shari’ah has permitted it, and the Qur'an has stated that clearly. Therefore it is a pretty action and the prohibition of polygyny is ugly, because it is a Kufr rule. It must be made clear that Islam did not make polygyny Fard on the Muslims nor Mandub (preferred). Rather, it made it one of the permissible things, which is allowed for them to do if they wished to do so. The fact that Islam made it permissible means that it has placed before the people a solution that they can use whenever it is necessary to do so, and it has permitted them not to deprive themselves from the women of their choice if in their view they were to incline towards them. Thus, permitting polygyny and not making it obligatory is what makes it one of the most effective solutions for humans in the community and society.