Hekima ya kimungu imehitaji kwamba mwanamke awe mbeba wa ujauzito na uzazi. Kwa hiyo, mwanamke anapaswa kuwekewa mipaka katika ndoa ya mwanaume mmoja, na amekatazwa kuolewa na waume zaidi ya mmoja. Hili limekatazwa kwake ili kila mtu ajue ni nani aliye jamaa yake. Shari'a imejichukulia jukumu la kuweka nasaba na imeifafanua jambo hili kwa njia iliyo wazi zaidi.

The divine wisdom has required that the woman be the bearer of pregnancy and childbirth. Therefore, the woman needs to be restricted in marriage to one man and she has been forbidden from marrying more than one husband. This has been forbidden to her so that each person will know to whom they are related. The Shar’a has taken upon itself to establish lineage and has clarified the matter in the clearest manner.

Muda mfupi zaidi wa ujauzito ni miezi sita; katika hali nyingi ni miezi tisa, na muda mrefu zaidi ni miaka miwili. Kuhusu mume, mke wake anapojifungua mtoto, inawezekana ni wake ikiwa alimzaa baada ya zaidi ya miezi sita tangu tarehe ya ndoa. Hivyo ni mtoto wake kutokana na kauli ya Mtume ﷺ: "Mtoto ni wa yule aliyezaliwa juu ya kitanda chake (Al-walad Lil-firash)." Kwa kifupi: Mradi mwanamke ameolewa na mume na akajifungua mtoto baada ya miezi sita tangu ndoa, ni hakika kwamba ni mtoto wa mume.

The shortest duration of pregnancy is six months; in the majority of cases it is nine months and the longest is two years. Regarding the husband, when his wife gives birth to a child, it is possible that it is from Him if she gave birth to it after more than six months from the date of marriage. So it is his child due to the saying of the Prophet: “The child belongs to the one on whose bed it is born (Al-walad Lil-firash).” In short: As long as the woman is married to the husband and she gives birth to a child after six months from marriage, it is definitely the child of the husband.

Hata hivyo, mke wake akijifungua mtoto baada ya miezi sita na yeye ana hakika kwamba mtoto huyu si wake, basi inaruhusiwa kwake kumkana mtoto huyo kwa kuzingatia masharti fulani ambayo lazima atimize. Masharti haya yasipothibitishwa, hakuna faida yoyote kwake kumkana mtoto. Badala yake, mtoto anabaki kuwa wake, awe anamtaka au hamtaki. Masharti hayo ni haya:

However, when his wife gives birth to a child after six months and He is sure that this child is not his, then it is allowed for Him to disown it according to certain conditions which He must fulfil. If these conditions are not confirmed then there is no point in Him disowning it. Rather the child remains his, whether He wants it or not. These conditions are:

Kwanza: Mtoto ambaye (mume) anamkataa kuwa wake lazima azaliwe akiwa hai. Hawezi kukataa nasaba ya mtoto ikiwa amezaliwa amekufa, kwa sababu hakuna hukumu ya kimungu inayohusu kukataa mtoto aliyezaliwa amekufa.

First: The child that He disowns as his must be born alive. He cannot disown the lineage of the child if it is born dead because there is no divine rule pertaining to the disowning of a still born child.

Pili: Hajakiri, wazi au kwa dalili, kwamba mtoto huyo ni wake. Ikiwa amekiri wazi au kwa dalili kwamba mtoto ni wake, basi baada ya hapo haitakuwa halali kwake kukana nasaba yake kwake.

Second: He has not already acknowledged, either explicitly or implicitly, that it is his child. If He has acknowledged explicitly or implicitly by indication that the child is his, then after that it will not be valid for Him to disown its lineage to Him.

Tatu: Kwamba kukanusha nasaba ya mtoto kunapaswa kufanyika kwa nyakati fulani na katika hali fulani. Nyakati hizo ni wakati wa kujifungua, au wakati wa kununua vitu vinavyohitajika kwa ajili yake, au wakati ambapo alijua kwamba mke wake amejifungua, ikiwa alikuwa hayupo. Nasaba ya mtoto haiwezi kukanushwa wakati mwingine wowote isipokuwa nyakati na hali hizi. Mke wake anapojifungua mtoto naye akabaki kimya, asimkanushe mtoto ingawa alikuwa na fursa ya kufanya hivyo, basi nasaba ya mtoto inamhusu yeye, na hatakuwa na haki ya kumkanusha baadaye. Uchaguzi huamuliwa kulingana na mahali alipopata habari hizo na uwezo wake wa kukanusha. Ikiwa alijua kuhusu mtoto na ilikuwa inawezekana kwake kumkanusha lakini hakumkanusha, basi nasaba yake imethibitika, kwa sababu Mtume wa Allah ﷺ alisema: "Mtoto ni wa yule aliye juu ya kitanda chake alichozaliwa (Al-walad Lil-firash)." Akidai kwamba hakujua kuhusu kuzaliwa kwake, basi inawezekana kuaminiwa maneno yake ikiwa yuko mahali panapofanya kuzaliwa kufichike kwake; kwa mfano, ikiwa alikuwa mahali pengine au nchi nyingine. Uamuzi katika hali hii ni wake pamoja na kiapo chake, kwa sababu kimsingi hajui. Ikiwa haiwezekani kumwamini kwa sababu alikuwa naye ndani ya nyumba, madai yake hayakubaliwi kwa sababu haiwezekani kwamba jambo hilo lilifichika kwake. Huenda akasema "Nilijua kuhusu kuzaliwa kwake lakini sikujua kwamba nina haki ya kumkanusha, au sikujua kwamba nilipaswa kumkanusha mara moja." Ikiwa jambo hilo kwa kawaida halijulikani kwa watu wa kawaida, kauli hii inakubaliwa kutoka kwake, kwa sababu hukumu hii haijulikani kwa watu wa kawaida. Hili linatumika kwa hali ya mtu aliyesilimu hivi karibuni. Kutojua hukumu yoyote ambayo mfano wake haujulikani kwa mtu kama yeye kunasamehewa, kama ilivyo kwa mtu aliye Muislamu mpya. Ikiwa mfano wa hukumu kama hiyo haujulikani kwa mtu kama yeye, basi kutojua kwake hakusamehewi.

Third: That the disowning of the child should be at particular times and in particular situations. These are the time of delivery or time of buying the necessary things for it, or the time when He knew that his wife had given birth if He was absent. The lineage of the child cannot be disowned at other than these times and situations. When his wife gives birth to a child and He remains silent, not disowning it even though He had the opportunity to do so, then its lineage is related to Him and He will not have the right to disown it after that. The choice is determined according to the place at which He came to know of and his ability to disown it. If He had known about the child and it was possible for Him to disown it but He did not disown it then its lineage is established because the Messenger of Allah (pbuh) said: “The child belongs to the one on whose bed it is born (Al-walad Lil-firash).” If He claims He did not know about its birth, then it is possible to trust his words if He is at a place that makes the birth concealed to Him; for example, if He was at another place or in another country. The decision in this case is his together with his oath, because originally He does not know. If it is not possible to believe Him because He was with her in the house, his claim is not accepted because it is not possible that it was concealed from Him, it may occur that He says “I knew about its birth but I did not know I had the right to disown it, or I did not know I had to disown it instantly.” If the matter is usually not known to the ordinary people, this saying is accepted of Him because this Hukm is not known by the ordinary people. This is applicable to the situation of a person who had become Muslim recently. The ignorance of any Hukm the like of which is unknown to some one like Him is excused, as is in the case of one who is a new Muslim. If the example of such a Hukm is not unknown to such a person as Him, then his ignorance is not excused.

Nne: Kumkataa mtoto kunapaswa kufuatiwa na laana (Li'aan) au Mume akatae kumtambua mtoto huyo kupitia laana. Mtoto hatakataliwa na yeye isipokuwa akikataa kumtambua kupitia laana kamili.

Fourth: The disowning of the child should be followed by imprecation (Li’aan) or He should disclaim it through imprecation. The child will not be disowned from Him unless He disclaims it through complete imprecation.

Wakati masharti haya manne yanapotimizwa, basi mtoto anakanushwa na anapewa mke. Ibn Umar alisimulia kwamba mwanaume alimlaani mke wake wakati wa Mtume wa Allah ﷺ, na mtoto wake akakanushwa, hivyo Mtume wa Allah ﷺ akawatenganisha na akampa mtoto mke. Iwapo masharti ya kukanusha mtoto hayatimizwi, basi mtoto hakanushwi na nasaba yake inahusishwa na mume, na kanuni zote za baba zitamlazimu. Hii ni ikiwa mzozo kuhusu kuzaliwa ulianzia kwa mume. Lakini ikiwa mzozo kati ya wenzi wawili kuhusu kuzaliwa unatokana na mke, ambapo yeye anadai wakati wa maisha yao ya ndoa kwamba alizaa mtoto kwa mume, na mume anakataa, akisema 'hukuzaa', basi ni juu yake kuthibitisha dai lake kwa ushahidi wa shahidi mmoja mwanamke. Katika hali hii, ushahidi wa shahidi mmoja mwanamke unatosha, kwa sababu nasaba inathibitishwa kwa mwanamke kuwa mke wake. Kuzaliwa kunaweza kuthibitishwa kwa usahihi kwa ushahidi wa shahidi mmoja mwanamke anayetimiza masharti ya ushahidi.

When these four conditions have been fulfilled, then the child is disowned and given to the wife. Ibn Umar reported that a man imprecated his wife in the time of the Messenger of Allah (pbuh) and her child was disowned so the Messenger of Allah (pbuh) separated them and gave the child to the wife. If the conditions of the disownment of the child are not fulfilled then it is not disclaimed and its paternity is ascribed to the husband and all the rules of fatherhood will be binding on Him. This is if the dispute over the birth originated from the husband. But if the dispute between the spouses over the birth arises from the wife, where she claims during the course of her marital life that she gave birth to a child from Him and the husband rejects it, such that He says 'you did not give birth', then it is up to her to prove her claim by the testimony of a single woman witness. In this case the testimony of a single woman witness is sufficient because the lineage is proven by the woman being his wife. Birth can be correctly proven by a single woman witness who meets the conditions of testimony.