17 Talaka

17 Talaka - Mfumo wa Kijamii katika Uislamu | Quran Course

Talaka ni kubatilisha mkataba wa ndoa, yaani fundo la ndoa. Ruhusa ya talaka haina Illah ya Shari'ah. Maandiko yanayoruhusu hayana Illah yoyote, iwe katika maandishi (sababu) ya Qur'ani au Hadithi. Inaruhusiwa kwa sababu Shari'ah imeruhusu, si kwa sababu nyingine yoyote. Talaka ya Shari'ah inajumuisha matamko matatu, moja baada ya jingine. Mume akimpa mke wake talaka mara moja, hilo ni tamko moja. Inaruhusiwa kwake kumrudia (Raj'aa) wakati wa Iddah (kipindi cha kusubiri) bila mkataba mpya wa ndoa. Akimpa talaka mara ya pili, basi tamko la pili limetokea. Mume anaruhusiwa kumrudia wakati wa Iddah bila mkataba mpya. Iddah ikimalizika katika kesi hizo mbili naye hajamrudia, basi atakuwa amemwachia kabisa (Bain) kwake; huu ni ukomo mdogo (Baynuna Sughra). Hairuhusiwi kwake kumrudia isipokuwa kwa mkataba mpya na mahari. Akimpa talaka mara ya tatu, basi matamko matatu yatakuwa yametokea, naye atakuwa amemwachia kabisa kwake; huu ni ukomo mkubwa. Hairuhusiwi kwake kumrudia isipokuwa baada ya yeye kuolewa na mume mwingine, mume huyo akamwingilia kimwili, kisha akamaliza Iddah yake kutoka kwake. Allah (SWT) amesema:

Divorce is an annulment of the contract of marriage i.e., the knot of marriage. The permissibility of divorce has no Shari’ah Illah. The texts which allow it do not include any Illah whether in the text (reason) of the Qur'an or the Hadith. It is allowed because the Shar’a has allowed it and not for any other reason. The Shari’ah divorce consists of three pronouncements, one after another. If a man divorced his wife once then that constitutes one pronouncement. It is allowed for Him to take her back (Raj'aa) during the Iddah (waiting period) without a new contract of marriage. If He divorced her the second time, then the second pronouncement has taken place. It is permitted for the husband to take her back during the Iddah without a new contract. When the Iddah has been completed in those two cases and He has not taken her back then she will become irrevocable (Bain) to Him, this being the lesser irrevocability (Baynuna Sughra). He is not permitted to take her back except with a new contract and dowry. If He divorced her a third time then three pronouncements have taken place, and she will become irrevocable to Him, this being the greater irrevocability. It is not allowed for Him to take her back except after she marries another person and He consummates the marriage with her and she completes her Iddah from Him. Allah (swt) said:

Talaka ni mara mbili; baada ya hapo, either mumrudishe kwa wema au mumuache kwa ihsani. Si halali kwenu kuchukua chochote katika mahari mliyowapa, isipokuwa pale wote wawili wakiogopa kwamba hawataweza kushika mipaka iliyowekwa na Allah. Kisha ikiwa mnaogopa kwamba hawataweza kushika mipaka iliyowekwa na Allah, basi hakuna dhambi kwa yeyote kati yao ikiwa atatoa (mahari au sehemu yake kwa ajili ya Khula (talaka ya kujikomboa)). Hii ndiyo mipaka iliyowekwa na Allah, basi msiivuke. Na anayevuka mipaka ya Allah, basi hao ndio madhalimu. Na akimtaliki (mara ya tatu), basi hahalali kwake baada ya hapo mpaka aolewe na mume mwingine. Kisha, ikiwa mume huyo amemtaliki, hakuna dhambi kwa wote wawili kurudiana, ikiwa wanahisi kwamba wataweza kushika mipaka iliyowekwa na Allah. Hii ni mipaka ya Allah, ambayo Yeye Anaibainisha kwa watu wenye elimu. [Al-Baqarah: 229-230] Basi katika Aya hii, Allah (SWT) amewafundisha Waislamu jinsi ya kutaliki. Yeye ﷺ alisema: "Talaka ni mara mbili." Kisha Akawapa uchaguzi baada ya kuwafundisha (namna ya talaka): ama kuwashika wake zao na kuishi nao kwa heshima na kutekeleza wajibu wao kwao, au kuwaacha kwa njia nzuri, ambayo ni wajibu juu yao. Kisha Yeye ﷺ alisema: "Na akimtaliki (mara ya tatu), basi hahalali kwake baada ya hapo mpaka aolewe na mume mwingine"; yaani, akimtaliki mara ya tatu baada ya mara mbili zilizotangulia, haijuzu kwake kumuoa tena isipokuwa baada ya yeye kuolewa na mume mwingine. Kisha Akasema: "Kisha, ikiwa mume huyo amemtaliki, hakuna dhambi kwa wote wawili kurudiana"; yaani, ikiwa mume mwingine atamtaliki, basi itaruhusiwa kwa mume wa kwanza kumrudia kwa mkataba mpya na mahari mpya. Somo la neno la pili 'He divorced her' (Alimpa talaka) linamrejelea mtu aliyetajwa karibu zaidi, ambaye ni neno: 'mume mwingine'. yaani, mume wa pili. Na somo la 's' (lile neno la kwanza) linamrejelea mume wa kwanza. Hivyo hakuna kinachowazuia kila mmoja wao kurudiana na mwenzake kwa ndoa. Kwa hiyo, mwanamume ana mamlaka ya talaka tatu juu ya mwanamke, mbili kati ya hizo zinamruhusu kumrudia, na ya tatu haimruhusu kumrudia mpaka mwanamke aolewe na mume mwingine.

“The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you to take back any of the dowry which you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah. Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the dowry or a part of it for her Khula (divorce)). These are the limits ordained by Allah, so do not transgress them. Whoever transgresses the limits of Allah, then such are the Zalimin (wrong-doers). And if He has divorced her (the third time), then she is not lawful unto Him thereafter until she has married another husband. Then, if the husband divorced her, it is no sin on either of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the Limits of Allah, which He makes plain for the people who have knowledge” [Al- Baqarah: 229-230] So in the Ayah Allah (swt) has taught the Muslims how to divorce. He (pbuh) said: “The divorce is twice”. Then He gave them the choice after teaching them (the manner of divorce) either to hold onto their wives and live with them honourably and discharge their obligations to them, or release them in a nice way, which is incumbent upon them. Then He (pbuh) said: “And if He has divorced her (the third time), then she is not lawful to Him thereafter until she has married another husband”; i.e. if He divorced her a third time after the two previous times, it is not allowed for Him to marry her until after she had married another husband. Then He said: “Then, if the husband divorced her, it is no sin on either of them that they reunite”; i.e. if the other husband divorced her, then, it will be allowed for the first husband to take her back with a new contract and dowry. The subject of the second word 'He divorced her' refers to the closest person mentioned which is the expression: 'another husband'. i.e. the second husband. And the subject of s refers to the first husband i.e. there is nothing to prevent each of them from returning back to his/her companion by marriage. Therefore, the man has the authority of three pronouncements of divorce over the woman, two of which allow Him to take her back and the third of which does not allow Him to take her back until she has married another husband.

Talaka iko mikononi mwa mwanaume badala ya mwanamke; hivyo mwanaume peke yake ndiye mwenye uwezo wa kutoa talaka, uwezo ambao mwanamke hana. Kuhusu sababu ya mwanaume kuwa na uwezo huo, ni kwa sababu Allah (SWT) ameuweka mikononi mwake. Hakuna sababu ya kiakili inayoweza kupatikana kwa hilo katika Shar'a. Kwa hiyo haipasi kutafuta sababu (Illa) kwa ajili yake. Kwa kweli, tukitafakari uhalisia wa ndoa na talaka, tunaona kwamba ndoa ni mwanzo wa maisha mapya ya kindoa, ambapo mwanaume na mwanamke hushirikiana katika kuchagua kila mmoja awe mwenzi wake wa ndoa anayemtaka. Kila mmoja ana haki ya kuoa au kukataa kuoa na yeyote anayemtaka. Hata hivyo, mara ndoa inapofungwa kikweli, mwanaume hupewa uongozi wa familia na ulezi juu ya mwanamke. Basi inakuwa ni lazima kwamba talaka nayo iwe haki ya mwanaume, kwa sababu yeye ndiye kiongozi wa familia na mkuu wa kaya. Wajibu wa pekee na majukumu ya nyumba yamewekwa juu yake. Kwa hiyo yeye peke yake ndiye anayepaswa kuwa na mamlaka ya kufungua fundo la ndoa. Mamlaka huendana na wajibu, na kutengana kati ya wanandoa kuko mikononi mwa yule mwenye ulezi juu ya mwenzake. Hata hivyo, hii ni maelezo ya uhalisia uliopo na si sababu ya hukumu ya Shar'a, kwa sababu Illa ya Hukm Shar'i haiwezi kuwa kitu kingine isipokuwa Illa ya Kishar'i iliyopatikana katika matini ya Shar'a.

Divorce is in the hands of the man rather than the woman; so the man alone has the power to divorce, a power she does not have. As for why the man has that power, this is because Allah (swt) has put it in his hands. No reasoning can be found for it in the Shar’a. Accordingly no reason (Illa) should be sought for it. Indeed, reflecting on the reality of marriage and divorce, one notices that marriage is the beginning of a new marital life, where the man and the woman cooperate in choosing each other as the spouse whom they respectively wish to marry. Each one has the right to marry or to refuse marriage with whomever he/she wants. However, once the marriage actually takes place, the man is given the leadership of the family and He is given guardianship over the woman. It is then inevitable that divorce too be the prerogative of the man, or his right, because He is the chief of the family and head of the household. The sole responsibility and the duties of the house have been placed on Him. Therefore only He should have the authority to untie the knot of marriage. The authority is commensurate with the responsibility, and separation between the spouses is in the hands of the one who has guardianship over the other. However, this is a description of the existing reality and not a reasoning for the Shar’a rule, because the Illa of the Hukm Shar'i is not allowed to be other than a Shari’ah Illa found in the Shar’a text.

3. Ikiwa ilidhihirika kwa mke, kabla au baada ya tendo la ndoa, kwamba mume ana ugonjwa fulani usiomruhusu kuishi naye bila hofu ya madhara, kama ukoma, ukurutu, kaswende au kifua kikuu, anaweza kumwendea hakimu na kudai kutengana kati yake na mumewe. Ombi lake litakubaliwa ikiwa kuwepo kwa ugonjwa huu kumethibitishwa na hakuna uwezekano wa kupona ndani ya muda maalum. Uchaguzi wake ni wa kudumu, si wa muda. Hii ni kutokana na yale yaliyotajwa katika Muwatta kwa mapokezi ya Malik kwamba Said ibn al-Musayyab alisema: "Ikiwa mwanamume alioa mwanamke, kisha akawa mwendawazimu au ana kasoro ya mwili, basi yeye (mwanamke) ana haki ya kuchagua. Akitaka anaweza kubaki, na akitaka anaweza kutengana naye." 4. Ikiwa mume atapatwa na wazimu baada ya mkataba wa ndoa, mke ana haki ya kumwendea hakimu na kudai kutengana naye. Hakimu atachelewesha kutengana kwa muda wa mwaka mmoja. Ikiwa wazimu wake haukuisha ndani ya kipindi hiki na mke akasisitiza, basi hakimu atatoa hukumu ya kutengana. Hii ni kulingana na Hadithi iliyotajwa hapo juu ya Muwatta.

3. If it became apparent to the wife before or after intercourse that the husband had a certain disease that does not permit her to reside with Him without fear of harm, such as leprosy, burs, syphilis or tuberculosis, she can refer to the judge and demand separation between her and her husband. Her request would be answered if the existence of this illness was established and there was no possibility of a cure within a specified period of time. Her choice is permanent and not temporary. That is due to what has been mentioned in the Muwatta on the authority of Malik that Said ibn al- Musayyab said: “If a man married a woman, and He was insane or had a physical defect, she has the right of choice. If she wished she could stay, and if she wished she could separate from Him.” 4. If the husband became mentally insane after the contract of marriage the wife has the right to refer to the judge and demand separation from Him. The judge would delay the separation for the period of a year. If his insanity did not cease in this period and the wife was insistent, then the judge would give a verdict of separation. This is according to the aforementioned Hadith of Muwatta.

"Ikiwa mnaogopa kutengana kati yao, mtume mhakimu mmoja kutoka jamaa yake na mhakimu mmoja kutoka jamaa yake; ikiwa wote wawili wanataka upatanisho, Mwenyezi Mungu atawapatanisha." [An-Nisaa: 35] Basi, ni katika hali kama hizi ambapo Shari'a imempa mwanamke haki ya kujitaliki mwenyewe katika kesi ya kwanza, na haki ya kuomba kutengana kati yake na mumewe katika kesi nyingine zilizobaki. Hakika ya kesi hizi inaonyesha kwamba Shari'a imemtazama mwanamke kama mwenzi wa mume katika maisha ya ndoa. Dhiki yoyote na sababu ya chuki inayotokea nyumbani humgusa yeye kama inavyomgusa mume. Kwa hiyo ikawa ni lazima Shari'a ihakikishe kwamba anaweza kujiweka huru kutokana na taabu inayotokea nyumbani kwa kufungua fundo la ndoa. Kwa hiyo, Shari'a haikumwacha, wala haikumlazimisha kubaki na mume pale maisha ya ndoa yenye amani yanapokuwa hayawezekani. Hivyo Shari'a imemruhusu kubatilisha mkataba wa ndoa katika hali zinazosababisha kutowezekana kwa maisha ya heshima au ya utulivu.

“If you fear a breach between them appoint arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation” [An- Nisa: 35] So, it is in these situations that the Shar’a has granted the woman the right to divorce herself in the first case, and the right to request separation between her and her husband in the remaining cases. The reality of these cases, shows that the Shar’a has looked upon the woman as a companion of the husband in marital life. Any distress and cause for aversion which takes place in the house, affects her just as it affects the husband. Therefore it became necessary that the Shar’a would ensure that she can free herself from the misery that takes place in the house by untying the knot of marriage. Therefore, the Shar’a did not abandon her, nor did it force her to remain with a husband when a peaceful marital life has become impossible. So the Shar’a has permitted her to annul the contract of marriage in situations which lead to the impossibility of an honourable or tranquil life.

"Lakini wakitengana, Mwenyezi Mungu atawapa kila mmoja wao wasaa (riziki) kutoka katika fadhila zake. Na Mwenyezi Mungu ni Mwenye wasaa, Mwenye hekima." [An-Nisa: 130] Hata hivyo, katika jambo hili la talaka, mlango umeachwa wazi kwa wenzi wa ndoa kurudiana, kwa namna ambayo kutengana kati yao si kwa kudumu. Wamepewa haki ya kurejea mara ya kwanza na ya pili. Talaka ya kwanza na ya pili zinaweza kuwafanya wenzi wa ndoa warejee maisha ya ndoa, mara ya pili baada ya tamko la kwanza la talaka, na mara ya tatu baada ya tamko la pili la talaka. Kwa hiyo, tunaona kwamba Shari'a iliweka talaka katika hatua tatu: "Talaka ni mara mbili; baada ya hapo, mshike kwa wema au mwache kwa ihsani" [Al-Baqarah: 229]. Kwa njia hii, kila mmoja wa wenzi wa ndoa anapata fursa ya kumrejea mwenzake na kurudi kwenye Taqwa ya Mwenyezi Mungu iliyo thabiti moyoni mwake. Hivyo, wanaweza kujaribu kurejeana tena na kujaribu kuwa na maisha ya ndoa na kupata utulivu wa ndoa, na faraja au amani ya moyo ambayo hawakuweza kuipata hapo kabla. Kwa hiyo, tunaona kwamba Uislamu umemruhusu mume kumrejea mke wake baada ya tamko la kwanza na la pili la talaka. Hivyo Shari'a imeweka sheria inayowasaidia wenzi wa ndoa kurejeana na kupitia upya jambo hilo na kulitafakari kwa makini zaidi kuliko walivyofanya hapo kabla. Uislamu umeifanya kipindi cha Iddah baada ya talaka kuwa mizunguko mitatu ya hedhi, takriban miezi mitatu, au hadi wakati wa kujifungua (kwa mwanamke mjamzito), na umemwekea mume wajibu wa kumtunza mwanamke aliyetalikiwa na kumpa makazi katika kipindi chote cha Iddah, na umekataza mume kumtoa mwanamke anayeshika Iddah nyumbani mpaka amalize. Hii ni kwa lengo la kuleta upatanisho kati yao na kutoa nafasi ya wao kurejeana na kuanza maisha mapya yenye amani. Kutokana na mtazamo huu, onyo wazi limetolewa katika Qur'ani. Yeye (SWT) amesema:

“But if they separate, Allah will provide abundance for everyone of them from his Bounty. And Allah is Ever All-Sufficient for his creatures needs, All-Wise” [An- Nisa: 130] However, in this issue of divorce an opportunity has been left for the spouses to reunite, in a way that the separation between them is not definite. They have been given the right to go back a first time and a second. The first and second divorce might cause the spouses to return to marital life, for a second time after the first pronouncement of divorce, and for a third time after the second pronouncement of divorce. Therefore, we find that the Shar’a made divorce in three stages: “The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness” [Al- Baqarah: 229]. In this way, each one of the spouses has the opportunity to take the other back and return to the Taqwa of Allah which is entrenched in his/her heart. Thus they may attempt to go back again and try to have a marital life and attain marital tranquillity, and ease or peace of mind which they could not attain before. Consequently, we find that Islam permitted the husband to take back his wife after the first and second pronouncement of divorce. Thus Shar’a has legislated something that will assist the spouses to take each other back and review the matter and re-consider it more earnestly than they had done before. Islam made the period of the Iddah after divorce into three menstrual cycles which is approximately three months or until the time of delivery, (in the case of a pregnant woman) and imposed on the man the duty of providing maintenance to the divorcee and housing her throughout the period of the Iddah, and prohibited the man from expelling the woman that is observing her Iddah until she completes it. This is for the purpose of bringing reconciliation between them and making room for an opportunity by which they can take each other back and resume a new and peaceful life. From this point of view, a clear admonition has been given in the Qur'an. He (swt) said:

"Na ikiwa amempa talaka (ya tatu), basi haitahalalika kwake baada ya hapo mpaka aolewe na mume mwingine" [Al-Baqarah: 230] Mume amekatazwa kabisa kumrudia mkewe baada ya talaka ya tatu mpaka aishi na mume mwingine asiyekuwa yeye, ambaye amemwingilia kimwili. Ni lazima aonje asali yake naye aonje yake, yaani afanye tendo la ndoa naye, ili aweze kupata uzoefu kamili wa muungano wa ndoa. Iwapo ataingia katika muungano mwingine wa ndoa na mtu mwingine kwa njia ya kawaida, asipate faraja na utulivu wa moyo katika ndoa hiyo ya pili, na kutengana kukatokea kati yake na mume wa pili, basi inawezekana kwake kurudi kwenye muungano wa ndoa na mume wa kwanza, kwa sababu amepitisha jaribio la pili la muungano wa ndoa na mume wa pili, na amelinganisha kati ya hizo mbili. Kisha anapochagua kurudi, anafanya hivyo akiwa na ufahamu bora zaidi. Kwa hiyo, tunaona kwamba Mwenye Sheria (Ash-Shaari') amemruhusu kurudi kwa mume wake wa kwanza aliyemtaliki mara tatu baada ya kuolewa na mume mwingine. Alisema (SWT):

“And if He has divorced her (the third time), then she is not lawful unto Him thereafter until she has married another husband” [Al- Baqarah: 230] The husband has been absolutely forbidden to take back his wife after the third divorce until she has lived with another husband other than Him who consummates the marriage with her. She must taste his honey and He tastes hers i.e. to have sexual intercourse with Him, in order to experience the marital union completely. If she tries another marital union with someone else naturally, and she does not find ease and peace of mind in this second marital union and separation takes place between her and the second husband, it is then possible for her to return to marital union with the first husband because she has passed the second attempt of a marital union with the second husband and she has compared between the two. Then when she chooses to return, she does so with a better awareness. Consequently, we find that the Legislator permitted her to return to her first husband who divorced her three times after her marriage to another husband. He (swt) said: