Kulumtunza mtoto ni fardhi kwa sababu mtoto anaweza kuangamia ikiwa atapuuzwa. Ni kwa kuhifadhi uhai kwamba Allah (swt) ameifanya kuwa ya lazima, hivyo ni lazima alindwe dhidi ya kifo na awe salama mbali na hatari. Ingawa kumtunza mtoto ni fardhi, haki ya undugu pia inaihitaji, kwa sababu mtoto ana haki ya kutunzwa, hivyo haki na wajibu vyote viko katika suala la malezi. Ni haki ya kila mtoto na wajibu wa kila mtu ambaye Allah (swt) amemwajibisha kumtunza. Ni fardhi juu ya mlezi pale ambapo hakuna mwingine aliyepewa jukumu hilo isipokuwa yeye. Kuhusu haki ya yule ambaye Allah (swt) amemwajibisha malezi, katika kuchukua malezi haya, inawahusu wale tu wanaostahili nayo si ya jumla; hivyo haipewi yule ambaye kwake mtoto hakika atapotea. Kwa hiyo malezi hayapewi mtoto wala mwenye wazimu, kwa sababu kila mmoja wao hawezi kuyachukua. Hii ni kwa sababu wao wenyewe wanahitaji malezi, sasa wangewezaje kumtunza mwingine? Wala hayapewi yule ambaye kwake mtoto hakika atapuuzwa, kwa sababu ya uzembe au kushughulishwa na shughuli zao wenyewe, jambo ambalo linapunguza uwezo wao wa kumtunza mtoto. Au kwa sababu wana sifa kama Fisq (uasi), kwa mfano, ambayo kwa asili yake itaharibu malezi ya mtoto, kwani uharibifu huchukuliwa kuwa aina ya maangamizi.

Taking care of the child is fard because it may perish if it is neglected. It is by way of preserving a life that Allah (swt) has made it obligatory, so it has to be protected from death and safe from danger. Even though caring for the child is fard, its right of kinship also requires it, because the child is entitled to that caring, so the right as well as the duty are related to the custody. It is the right of every child and the duty of everyone whom Allah (swt) has obliged to take care of Him. It is fard on the custodian when no one else has been assigned other than Him. As for the right of the one on whom Allah (swt) has obliged the custody, in assuming this custody, it is specific to those who are qualified for it and it is not general; so it is not given to the one with whom the child will surely perish. Therefore custody is not given to a child or the one that is insane, because each of them is unable to undertake it. This is because they themselves are in need of custody, so how could they look after another? And it cannot be given to the one with whom the child will surely be ignored, due to negligence or preoccupation with their own activities which detracts from their ability to look after the child. Or because they are characterised with attributes such as Fisq (transgression) for example, which by its nature will corrupt the upbringing of the child, since corruption is considered a form of destruction.

Kuhusu kafiri, haiwezekani kufikiria kwamba anaweza kuwa baba wa mtoto wakati mama yake ni Mwislamu, kwa sababu ya katazo la wanawake Waislamu kuolewa na makafiri. Imeamuliwa, kwa hiyo, kwamba mtu anayestahili malezi ya mtoto awe mwanamke, awe mama au mwingine. Katika hali kama hiyo itabidi jambo lichunguzwe. Ikiwa mtoto amefikia umri wa utambuzi na anaweza kufahamu mambo na kutofautisha tabia ya mama yake na tabia ya baba yake, kama anapokuwa zaidi ya umri wa kuachishwa kunyonya; katika hali hii atapewa ruhusa ya kuchagua kati ya wazazi wake wawili. Atakabidhiwa kwa yule kati ya wawili anayemchagua, kutokana na yaliyopokewa na Abu Dawood kwamba Abdul Hamid ibn Ja'far alisimulia kutoka kwa baba yake kwa mamlaka ya babu yake Rafi' ibn Sinan kwamba yeye (Rafi' ibn Sinan) alisilimu na mkewe alikataa kusilimu. Alimwendea Nabii (saw) na kusema: "Binti yangu; alimaliza kunyonya (au alikuwa karibu kuacha kunyonya)." Rafi' alisema: "Binti yangu." Nabii (saw) alimwambia: "Keti upande mmoja." Naye akamwambia: "Keti upande mmoja." Kisha akamketisha msichana kati yao, na akawaambia: "Mwiteni." Msichana aliegemea kwa mama yake. Nabii (saw) alisema: "Ewe Mwenyezi Mungu! Mwongoze." Kisha binti akaegemea kwa baba yake, naye akampokea. Hadithi hii imepokewa na Ahmad. Al-Nasai aliipokea kwa njia nyingine lakini maana yake ni ile ile iliyo katika simulizi hii.

As for the disbeliever, it cannot be imagined that He can be a father to a child while his mother is a Muslim due to the prohibition of Muslim women marrying disbelievers. It has been decided, therefore, that the person deserving custody of the child be a woman, whether the mother or someone else. In such a situation it will have to be examined. If the child is at the age of distinction and is able to comprehend things and understand the difference between the conduct of his mother and the conduct of his father, as when He is over the age of weaning; in this case He will be allowed to choose between his parents. He will be given to either of the two He chooses, due to what was reported by Abu Dawood that Abdul Hamid ibn Ja’far narrated from his father on the authority of his grandfather Rafi’ ibn Sinan that He (Rafi’ ibn Sinan) embraced Islam and his wife refused to embrace Islam. She came to the Prophet (pbuh) and said: “My daughter; she finished suckling (or was about to stop suckling) Rafi’ said: “My daughter.” The Prophet (pbuh) said to Him: “Be seated on a side.” And He said to her: “Be seated on a side.” He then seated the girl between them, and said to them: “Call her”. The girl inclined to her mother. The Prophet (pbuh) said: “O Allah! guide her.” The daughter then inclined to her father, and He took her. This Hadith has been reported by Ahmad. Al-Nasai reported it in other versions but the same meaning is present as in this narration.

Ikiwa mtoto yuko chini ya umri wa utambuzi, hafahamu mambo wala hatofautishi tabia ya mama yake na ya baba yake, kiasi kwamba bado ananyonya au ameacha kunyonya hivi karibuni, basi hapewi uchaguzi bali anaunganishwa na mama yake. Hiyo ni kwa mujibu wa maana ya Hadithi ya Rafi' bin Sinan iliyotajwa hapo juu, na kwa sababu imethibitika kwamba mama ana haki zaidi ya kulea mtoto, na hakuna dalili yoyote inayomzuia kupata malezi. Hapa haifai kusemwa kwamba hadana (malezi) ni wilaya (utawala/ulinzi), hivyo kafiri hawezi kuwa na malezi juu ya Mwislamu. Kwa sababu hakika ya malezi ni kumlea mtoto na kumhudumia, si wilaya. Kwa hiyo hukumu za wilaya haziwahusu.

If the child is under the age of distinction and does not comprehend things and does not realise the difference between the conduct of its mother and its father in, such that He is still suckling or just finished He is not given a choice but is united with his mother. That is according to the understanding of the aforementioned Hadith of Rafi b. Sinan, and because it has been proven that the mother is more entitled to custody of the child and there is no text that prohibits her from gaining custody. It should not be said here that custody (Hadana) is guardianship (Wilaya) so a Kafir cannot have custody over a Muslim. Because the reality of custody is that it is (child) raising and service, and not guardianship. Thus the rules of guardianship do not apply to it.

Mama ana haki zaidi ya kumlea mtoto na mwendawazimu anapotalikiana, kwa sababu ya yale aliyoyapokea Abu Dawood kwa mapokezi ya Abdullah bin Amr bin al-As kwamba mwanamke mmoja alisema: "Ewe Nabii wa Allah, tumbo langu ni chombo cha mwanangu huyu, matiti yangu ni kiriba cha maji kwake, na mapaja yangu ni kinga kwake, lakini baba yake amenitaliki na anataka kumchukua kutoka kwangu." Nabii wa Allah ﷺ akasema: "Wewe una haki zaidi kwake maadamu hujaolewa." Ibn Abi Shayba alipokea kwa mapokezi ya Umar kwamba alimtaliki mama wa Asim. Baadaye alimtembelea naye Asim alikuwa mapajani mwake. Alitaka kumchukua kutoka kwake. Wakamvuta huku na huku mpaka mvulana akaanza kulia. Basi wakaenda kwa Abu Bakr ambaye alisema: "Kufuta kwake, mapaja yake na harufu yake ni bora kwake kuliko yako mpaka akue ili aweze kujichagulia mwenyewe." Ikiwa mama si mlezi kwa sababu hatimizi masharti yaliyotajwa kuhusu hilo, au hatimizi baadhi yake kama kuwa ameolewa au kuwa mwendawazimu n.k., anachukuliwa kana kwamba hayupo, na hivyo haki ya kulea inahamia kwa aliye karibu zaidi naye kwa haki. Ikiwa wazazi hawastahiki kuwa walezi, basi haki ya kulea inaenda kwa aliye karibu zaidi nao, kwa sababu wanachukuliwa kuwa watu wasiokuwepo. Mwenye haki zaidi ya kulea ni mama, kisha mama zake (mama na bibi) na kuendelea juu. Miongoni mwao, aliye karibu zaidi na mama hupewa kipaumbele, kwa sababu ni wanawake na uzoefu wao wa kuzaa ni wa uhakika. Hivyo wanachukuliwa kwa maana moja na mama. Kisha haki ya kulea inahamia kwa baba, kisha mama zake (mama na bibi); kisha kwa babu na kisha mama zake; kisha kwa babu wa baba na kisha mama zake, hata kama hawarithi, kwa sababu wana uhusiano na wale wanaostahiki kuwa walezi. Ikiwa baba na mama wamefariki, haki ya malezi (hadhana) inahamia kwa dada. Dada wa mama na baba wanapewa kipaumbele; kisha dada wa baba tu (dada wa kambo kwa upande wa baba), kisha dada wa mama tu (dada wa kambo kwa upande wa mama). Dada anapewa kipaumbele kuliko kaka kwa sababu yeye ni mwanamke na hivyo ni miongoni mwa watu wanaostahili zaidi kulea. Anapewa kipaumbele kuliko wanaume walio katika daraja lake (kwa upande wa haki ya malezi). Ikiwa hakuna dada, basi ndugu wa wazazi wana haki kubwa zaidi. Kisha kaka wa baba tu (kaka wa kambo kwa upande wa baba), kisha wana wao. Kaka wa mama tu (kaka wa kambo kwa upande wa mama) hana haki ya malezi. Ikiwa hawapo, malezi yanahamia kwa shangazi wa upande wa mama. Ikiwa hawapo, basi kwa shangazi wa upande wa baba. Ikiwa hawapo, basi kwa mjomba wa upande wa baba wa wazazi wawili wote. Kisha kwa mjomba wa upande wa baba tu. Mjomba wa upande wa mama hana haki ya malezi. Ikiwa hawapo, malezi yanahamia kwa bibi wa upande wa mama (shangazi wa mama) kwa upande wa mama, kisha kwa bibi wa upande wa mama kwa upande wa baba, kisha kwa bibi wa upande wa baba kwa upande wa baba. Bibi wa upande wa baba kwa upande wa mama hana haki ya malezi, kwa sababu anahusiana na baba wa mama, naye hana haki ya malezi.

The mother is more entitled to have custody over the child and over the insane when she becomes divorced. This is due to what Abu Dawood has reported on the authority of Abdullah b. Amr b. al-As that a woman said: “‘Prophet of Allah, my womb is a vessel to this son of mine, my breasts are a water-skin for Him, and my lap is a guard for Him, yet his father has divorced me, and wants to take Him away from me’. The Prophet of Allah (pbuh) said: ‘You have more right to Him as long as you do not marry.’” Ibn Abi Shayba reported on the authority of Umar that He divorced the mother of Asim. Later He visited her and Asim was on her lap. He wanted to take Him from her. They pulled Him back and forth until the boy began to cry. So they went to Abu Bakr who said: “Her wiping, her lap and her smell are better for Him than yours until He grows up so that He can choose for Himself.” If the mother is not a custodian because she does not meet the conditions mentioned with regards to it, or she does not meet some of them such as being married or insane etc. she is considered as if she does not exist, and so the right of custody passes to the closest to her in entitlement. If the parents do not qualify as custodians then the right of custody goes to whoever is closest to them because they are considered as missing persons. The one most entitled to custody is the mother and then to her mothers (mother and grandmother) and higher; the closest from amongst them to the mother is given precedence, because they are women and their experience of childbearing is certain. So they are considered in the same sense as a mother. The right of custody then goes to the father, then his mothers (mother and grandmother); then to the grandfather and then to his mothers; then to the father’s grandfather and then to his mothers even if they do not inherit, because they have relations with those who are qualified to be custodians. If the fathers and mothers have died then the right of custody passes to the sisters. The sisters of the mother and father are given precedence; then to the half sister through the father and then to the half sister through the mother. The sister is given precedence over the brother because she is a woman and thus one of those best qualified for custody. She is given precedence over those men who are at her level (in terms of the right to custody). If there is no sister then the brother of the parents have greater entitlement. Then the half brother through the father and then to their sons. The half brother through the mother has no right to custody. If they are not present then the custody passes to the maternal aunts. If they are absent then to the paternal aunts. If they are absent, then to the paternal uncle through the two parents. Then to the paternal uncle through the father. The uncle through the mother is not entitled to custody. If they are absent then it passes to the grand aunts (maternal) through the mother, and then to the grand aunts (maternal) through the father, and then to the grand aunts (paternal) through the father. The grand aunts (paternal) through the mother are not entitled to custody because they are related to the mothers father and He has no right to custody.

Hukumu ya malezi haihamishwi kutoka kwa mwenye haki kwenda kwa mwenye haki inayofuata isipokuwa kwa sababu ya kutokuwepo kwake au kwa sababu ya kukosa uwezo (Ahliyya). Hata hivyo, ikiwa mwenye haki ya malezi ataacha kumlea mtoto, basi malezi hayahamishiwi kwa mlezi anayefuata isipokuwa iwapo huyo mlezi anayefuata ana uwezo wa kumlea. Hii ni kwa sababu malezi, ingawa ni haki ya mlezi, pia ni wajibu juu yake na ni haki ya mtoto. Kwa hiyo, kuacha malezi hakuwezekani isipokuwa mtu mwenye sifa akichukua wajibu huo. Ni hapo tu ndipo malezi yanapohamia kwa aliye karibu zaidi na mlezi aliyeacha malezi, kwa mujibu wa mpangilio ulioelezwa hapo juu. Ikiwa aliyeacha haki ya malezi anataka kudai tena haki hiyo na uwezo wake wa kulea bado upo, basi anaendelea kuwa na haki hiyo na mtoto anarudishwa kwake. Vivyo hivyo, ikiwa mama ameolewa tena na haki yake ya malezi ikafutwa, lakini akaachika, basi haki yake ya malezi ya mtoto inarudi kwake. Vilevile, kwa jamaa yoyote mwenye haki ya malezi lakini amezuiwa na kizuizi, kizuizi kikiondoka basi haki yake ya malezi inarudi kwa sababu sababu ya malezi bado ipo.

Custody does not pass from one that is entitled to the next entitled except in the event of his/her absence or in the event of incapacity (Ahliyya). However, if the one with the right of custody abandons custody of the child then custody does not pass to the next custodian unless they are capable of custody. Because custody, even though it is the right of the custodian, is also at the same time an obligation upon Him/her and a right for the child. So to relinquish custody is not possible except if someone who is qualified undertakes the obligation. Only then does custody pass to whoever is closest to the custodian who has relinquished his custody according to the above order. If the one who has relinquished the right to custody wishes to demand that right again and their capacity to take custody still exists then they maintain that right and the child is returned. Likewise, if the mother remarried and her right to custody is nullified, but was she divorced then her right to the custody of the child reverts back to her. Similarly, for any relative who is entitled to custody but is prevented by an impediment, if the impediment ceases then their right to custody returns because the reason for custody still exists.

Ikiwa kundi la watu linagombania ni nani kati yao mwenye haki zaidi ya kulea mtoto, basi huwekwa kipaumbele mzawa wa yule mwenye haki zaidi ya malezi. Imepokewa kutoka kwa al-Barra b. ‘Azib kwamba ‘Ali, Ja’far na Zayd waligombania binti wa Hamza. Ali alisema: “Mimi ndiye mwenye haki zaidi ya kumlea kwa sababu ni binti wa ami yangu wa upande wa baba.” Ja’far alisema: “Yeye ni binamu yangu, na shangazi yake wa upande wa mama ni mke wangu.” Zayd alisema: “Hamza ni nduguye wangu.” Mtume wa Allah ﷺ alitoa hukumu kwa kumpendelea shangazi yake wa upande wa mama. Alisema ﷺ: “Shangazi wa upande wa mama yuko katika nafasi ya mama.” Haya yote yanahusu mtoto anayehitaji malezi ili alindwe kutokana na kifo. Lakini mtoto asiyehitaji malezi, basi kwa kukosekana kwa hitaji lake la malezi, sababu (‘illa) ya malezi yake hupotea, na hivyo hukumu ya wajibu wa malezi yake na haki ya jamaa zake kumlea hupotea. Kisha jambo hilo litachunguzwa. Ikiwa mwenye haki ya malezi, kama mama, ni kafiri, basi atachukuliwa kutoka kwake na kupewa mtu mwenye mamlaka ya ulezi juu yake, kwa kuwa hali halisi imebadilika kuwa ulezi (wilaya) si malezi (hadhana). Ulezi hauruhusiwi kwa kafiri kutokana na kauli yake (subhanahu wa ta’ala):

If a group of people dispute over which of them is more entitled to the custody of a child, the descendent of the one who is more entitled to custody is preferred. It is narrated by al-Barra b. ‘Azib that ‘Ali, Ja’far and Zayd disputed about the daughter of Hamza. Ali said; “I am more entitled to take custody of her because she is the daughter of my paternal uncle.” Ja’far said: “She is my cousin and her aunt (maternal) is my wife.” Zayd said: “Hamza is my nephew.” The Messenger of Allah passed judgement in favour of her aunt (maternal). He (pbuh) said: “The maternal aunt is in the position of the mother.” All of this is with regards to the child which is in need of custody in order to protect it from death. As for the child which is in no need of custody, then by the absence of his/her need for custody, the reason (Illa) of his custody disappears, and thus the rule of the obligation for his custody and the right of his relatives to custody disappears. Then the matter will be examined. If the one who had the right to custody, such as the mother, was a disbeliever then He will be taken from her and given to someone who has guardianship over Him because the reality has changed to guardianship not custodianship. Guardianship is not allowed for a disbeliever due to his (swt)’s saying:

“Na Mwenyezi Mungu kamwe hatawapa wakafiri njia ya kuwatawala waumini” [An-Nisa: 141]. Na kwa sababu ya kauli yake (SWT): “Uislamu utabaki daima kuwa juu, wala hakuna kitu kitakachouwekea juu yake.” Kauli hii ni ya jumla, wala hakuna kilichokuja kuibainisha, na jambo mahsusi la malezi halimhusu Yeye, kwa kuwa Yeye hahitaji malezi. Lakini ikiwa wenye haki ya kulea na kuwa walezi ni Waislamu, kama baba na mama wanapokuwa Waislamu, basi mvulana au msichana, yaani mtoto mdogo wa kiume au wa kike, atapewa uchaguzi kati ya baba na mama. Atakayemchagua ndiye atakayeungana naye, kwa sababu ya yale yaliyopokewa na Ahmad, Ibn Maja na al-Tirmidhi kwa mapokezi ya Abu Hurayra: “kwamba Mtume ﷺ alimpa mvulana uchaguzi kati ya baba yake na mama yake.” Na katika riwaya ya Abu Dawood: kwamba mwanamke mmoja alimwendea Mtume wa Mwenyezi Mungu ﷺ akasema: “Mume wangu anataka kumchukua mwanangu, Ee Mtume wa Mwenyezi Mungu, naye amenichotea maji kutoka kisima cha Abey Inabah, na amenitendea wema.” Mtume wa Mwenyezi Mungu ﷺ akasema: “Piga kura kwa ajili yake.” Mume wake akasema: “Ni nani anayeshindana nami kuhusu mwanangu?” Mtume ﷺ akasema: “Huyu ni baba yako na huyu ni mama yako, basi shika mkono wa yeyote unayemtaka.” Basi akashika mkono wa mama yake, naye akaondoka naye. Al-Bayhaqi ametoa riwaya kutoka kwa Umar kwamba alimpa mvulana nafasi ya kuchagua kati ya baba yake na mama yake. Pia ametoa riwaya kutoka kwa Ali kwamba alimpa Amara al-Jizzami haki ya kuchagua kati ya mama yake na shangazi yake wa upande wa baba alipokuwa mvulana wa miaka saba au nane. Hadithi hizi ni wazi, na ndani yake mna ushahidi kwamba, ikiwa baba na mama wanagombea mtoto wao, basi ni wajibu kumpa mtoto uchaguzi; naye atakwenda kwa yule atakayemchagua. Kuhusu kupiga kura kulikotajwa katika riwaya ya Abu Dawood, hakutajwi katika riwaya ya al-Nisai wala katika riwaya nyinginezo. Inaeleweka kwamba hii inahusu hali ambayo mtoto hakuchagua yeyote kati yao wawili. Kutolewa kwa haki ya kuchagua hakufungwi na umri maalum. Badala yake, jambo hilo hurejeshwa kwa hakimu ili aamue lile analoona sahihi kulingana na makadirio ya wataalamu. Iwapo wao watasema kwamba mtoto hahitaji malezi, yaani kulelewa, na hakimu akaridhika na hilo, basi atampa mtoto haki ya kuchagua. Vinginevyo, atamwacha chini ya uangalizi wa yule mwenye haki ya kumlea. Jambo hili hutofautiana kulingana na watoto. Mtoto mmoja anaweza kutohitaji malezi akiwa na miaka mitano, mwingine asihitaji hadi awe na miaka tisa. Jambo la kuzingatiwa ni umri wa mtoto, kwa maana ya kama anahitaji malezi au hahitaji.

“And Allah will never allow an authority to the disbelievers over the believers” [An- Nisa: 141] And because of his (swt) saying: “Islam will always dominate and nothing shall dominate over it.” The speech is general, nothing has come to specify it and the specific discussion of upbringing does not apply to Him for He is in no need for upbringing. But if those entitled to custodianship and guardianship are Muslims, such as when the father and mother are Muslims, then the boy or the girl i.e. young boy or girl will be given the choice between the father and mother. Whichever one they choose they will be joined to, due to what Ahmad, Ibn Maja and al-Tirmidhi have reported on the authority of Abu Hurayra “that the Prophet (pbuh) gave a boy the choice between his father and mother.” And in the narration of Abu Dawood: that a woman came to the Prophet of Allah (pbuh) and said: “My husband wishes to take away my son, O Prophet of Allah, and He drew water for me from the well of Abey Inabah and He has been good to me.” The Prophet of Allah (pbuh) said: “Cast lots for Him”. Her husband said: “Who is disputing with me about my son?” The Prophet (pbuh) said: “This is your father and this is your mother, so take the hand of whomever you wish. So He took his mother’s hand and she went away with Him.” Al-Bayhaqi has produced a report from Umar that He granted a boy the chance to choose between his father and mother. He also produced a report from Ali that He granted Amara al-Jizzami the right to choose between his mother and paternal aunt when He was a boy of seven or eight years of age. These Ahadith are clear and there is evidence within them, that if the father and mother dispute over their child, then it is obligatory to give the child the choice; and they will go with whoever is chosen. As for the casting of lots mentioned in the narration of Abu Dawood, it is not mentioned in the narration of al-Nisai nor in the other narrations. It is understood to refer to a situation where the child did not choose either of them. The granting of choice is not restricted to a specific age. Rather, it is referred to the judge to decide what He deems correct according to the estimation of the experts. If they say He does not require custody, i.e. upbringing, and the judge is convinced of that, then He will grant Him the choice. Otherwise He will leave Him with the one who has the right to raise Him. This differs according to the children. A child may not be in need of custody when He is five years old, another child may not need it when He is nine. The consideration is the age of the child in terms of whether He is in need for custody or not.