4 Maisha ya Faragha - Mfumo wa Kijamii katika Uislamu | Quran Course

4 Maisha ya Faragha - Mfumo wa Kijamii katika Uislamu | Quran Course

“Mpaka mtakapoomba idhini na kuwasalimu watu wa nyumbani.” [An-Nur: 27] Hii ni kauli ya kiistiari (majazi) kwa ajili ya kuomba ruhusa, kwa sababu kuzoeana (kuingia kwa kujiamini) hakutokei bila hiyo, yaani mpaka muombe ruhusa kwa watu wa nyumba hiyo. At-Tabarani amepokea kwamba Mjumbe wa Allah ﷺ alisema: “Yeyote anayechungulia nyumba ya watu bila ruhusa yao, ni kana kwamba ameiharibu.” Abu Dawood amepokea kwamba mtu mmoja alimuuliza Mtume ﷺ kuhusu kama ampasa kuomba ruhusa kwa mama yake (anapotaka kuingia chumbani kwake). Mtume ﷺ akasema: “Ndiyo.” Yule mtu akasema: “Hakuna wa kumhudumia isipokuwa mimi. Je, niombe ruhusa kila ninapoingia?” Mtume ﷺ akasema: “Je, unapenda kumuona mama yako akiwa uchi?” Mtu huyo akasema: “Hapana.” Mtume ﷺ akasema: “Basi omba ruhusa.” Kwa hiyo, Uislamu umekataza mtu yeyote kuingia nyumba isiyo yake bila ruhusa ya wakazi wa nyumba hiyo. Haitofautiani kama nyumba anayotaka kuingia ni ya Muislamu au si ya Muislamu. Hii ni kwa sababu, ingawa khitabu (amri) kinawaelekea Waislamu kuhusu kuomba ruhusa, kauli kuhusu nyumba imekuja kwa namna ya jumla (Mutlaq) bila kizuizi (Taqyeed), na kwa namna ya kujumuisha (Aam) bila kubainisha (Takhsees). Kwa hiyo, hii inajumuisha kila nyumba. Hili linaonyesha wazi heshima ya nyumba, na kwamba maisha binafsi yana kanuni maalum kama vile kuomba ruhusa ya kuingia nyumba ya mtu. Iwapo anayetaka kuingia hatamkuta yeyote nyumbani, hatakiwi kuingia mpaka ruhusa itolewe. Na akiambiwa arudi, basi lazima arudi, wala haruhusiwi kuingia. Allah (SWT) amesema:

“Until you establish familiarisation”. [An- Nur: 27] This is metaphoric for seeking the permission, for familiarisation will not occur without it, i.e. until you seek the permission of its people. At-Tabarani reported that the Messenger (pbuh) said: “Whoever peeps at a home without the permission of its people, it is as if He destroyed it.” Abu Dawood reported, a man asked the Prophet (pbuh), about whether He should seek permission from his mother (when He enter her quarters) He (pbuh) said: “Yes”. He said: “There is no one to serve her but me. Should I seek permission every time I enter?” He (pbuh) said: “Do you like to see your mother naked?” The man said: “No.” He (pbuh) said “Then seek permission.” Therefore, Islam forbade any human from entering a home other than his without the permission of the home's inhabitants. There is no difference whether the home to be entered upon is of a Muslim or not. This is due to the fact that while the speech is for Muslims, regarding seeking permission, the speech regarding the home came in an unqualified form (Mutlaq) without any restriction (Taqyeed), and in a general form (Aam) without any specification (Takhsees). Therefore, this includes every home. This clearly indicates the sanctity of the home, and that the private life has specific rules such as seeking permission to enter someone's home. In the case where the one seeking to enter doesn't find anyone at home they are not to enter until permission is granted. And if they are told to turn back then they must turn back and are not allowed to enter. Allah (swt) said:

Kanuni hizi zinawahusu watu huru waliobaleghe. Kwa upande wa watumwa na watoto ambao bado hawajafikia umri wa kubaleghe, wanaweza kuingia majumbani bila kuomba ruhusa. Hata hivyo, nyakati tatu za siku zimewekwa kuwa ni tofauti. Nyakati hizi ni kabla ya Sala ya Alfajiri, wakati wa mchana (adhuhuri), na baada ya Sala ya Isha (sala ya usiku). Katika nyakati hizi tatu, lazima waombe ruhusa, kwa sababu katika nyakati hizo watu hubadilisha nguo zao ili kwenda kulala au kuamka, hivyo sehemu zao za 'Awrah zinaweza kuonekana. Kwa wakati kabla ya Sala ya Alfajiri, ni wakati wa kuamka kutoka usingizini na wakati watu wanapobadilisha nguo zao za kulalia. Karibu na adhuhuri, ni wakati wa kupumzika na kulala usingizi mfupi. Katika wakati huu watu pia hubadilisha nguo zao. Baada ya Sala ya Isha, ni wakati wa kulala, na watu hubadilisha nguo zao za mchana kwa nguo za kulalia. Nyakati nyingine zote, watumwa na watoto ambao bado hawajafikia umri wa kubaleghe hawana haja ya kuomba ruhusa ya kuingia. Wanaweza kuingia majumbani wakati wowote wanaotaka bila ruhusa. Watoto wanapofikia umri wa kubaleghe, wanapoteza haki hii ya kuingia bila ruhusa. Wanakuwa kama watu wengine wote. Allah (SWT) amesema:

The above rules apply to free adults. As for the slaves and the children below the age of puberty, they may enter houses without seeking permission. However, three times of the day are made exceptions. These times are before the prayer of Fajr, at noon, and after the Salah of Ishaa (night prayer). In these three times, they must seek permission, for at such times people change their clothes to go to sleep or to wake up, thus revealing their 'Awrah. As for the time prior to Fajr Salah, it is the time to wake up from sleep and when people change from their sleeping clothes. Around noontime, it is a rest and naptime. At this time people also change their clothes. As for after the Salah of Ishaa, it is a time of sleep and people change their day clothes for their sleeping attire. Other than these times, slaves and children under the age of puberty need not seek permission to enter. They may enter the houses at any other times they wish without permission. Once children reach the age of puberty, they lose their privilege to enter. They become like everyone else. Allah (swt) said:

“Enyi mlioamini! Waombeni ruhusa kwenu, hao mliowamiliki na wale miongoni mwenu ambao hawajafikia balehe, katika nyakati tatu: kabla ya sala ya alfajiri, na wakati mnapovua nguo zenu mchana, na baada ya sala ya isha. Hizo ndizo nyakati tatu za faragha yenu. Zaidi ya hizo, si dhambi kwenu wala kwao kuzunguka-zunguka kwenu, kila mmoja akiwahudumia mwenzake. Hivyo ndivyo Allah anavyokubainishia aya zake; na Allah ni Mjuzi, Mwenye hekima.” [An-Nur: 58] Hizi ndizo kanuni za kulinda faragha ya nyumbani dhidi ya watu wa nje wanaotaka kuingia, bila kutofautisha kati ya mtu ambaye mwanamke anaweza kumuoa (Ajnabi), au mtu wa karibu ambaye hawezi kumuoa (Mahram), au ndugu wa kuoana. Katika faragha hii, mwanamke huishi pamoja na wanawake au wanaume Mahram wake, kwa kuwa hao ndio ambao anaweza kuwaonyesha sehemu za uzuri wa mwili wake, ambazo kwa asili huonyesha katika faragha yake. Isipokuwa wanawake na wanaume Mahram wake, mwanamke hawezi kuishi pamoja na mtu yeyote, kwa sababu hairuhusiwi kuwaonyesha sehemu za mwili wake ambazo kwa kawaida huonekana anapotekeleza majukumu ya nyumbani, zaidi ya uso na mikono. Kwa hiyo, faragha imekomewa kwa wanawake na wanaume Mahram pekee. Hakuna tofauti kati ya wanawake Waislamu au wasio Waislamu. Wote ni wanawake. Ukweli kwamba wanawake wameamriwa wasiwaonyeshe watu wanaoweza kuwaoa sehemu za uzuri wa miili yao, na kwamba wanaruhusiwa kuwaonyesha Mahram zao, ni ushahidi wazi kwamba faragha imekomewa kwa Mahram pekee. Allah (SWT) amesema:

“Oh you who believe at three times of day let those whom you possess as well as those from among you who have not yet attained puberty, ask permission from you (before intruding upon your privacy): before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: the three occasions on which your nakedness is likely to be bared. Beyond these (occasions) neither you nor they will incur any sin if they move (freely) about you, attending to (the needs of) one another. In this way Allah makes clear unto you his messages: for Allah is all knowing and wise!”. [An- Nur: 58] These are the rules to protect the private life at home against outsiders who wish to enter with no difference between a person whom the woman can marry (Ajnabi) or a close person whom she cannot marry (Mahram) or in-law. In this private life, the woman lives with women or her mahram men, since they are the ones whom she can show the places of charm of her body, which she naturally shows in her private life. Other than women and her Mahram men, the woman may not live with anyone because she is not allowed to show before them the places of her body which are usually apparent when she carries out her home duties, further to the face and hands. So private life is restricted to women and mahram men. There is no difference between Muslim or non-Muslim women. They are all women. The fact that women are commanded not to show the places of charm of her body to people whom she can marry and the fact that she is allowed to show them to her Mahrams, are a clear evidence that private life is restricted to the mahram alone. Allah (swt) said:

"Na waambie waumini wanawake wapunguze kutazama macho yao, walinde tupu zao, wasionyeshe mapambo yao isipokuwa yale yanayodhihirika kwa kawaida; na wajiteremshie khumur (shuka za kichwa) juu ya vifua vyao (juyub). Wala wasidhihirishe mapambo yao ila kwa waume zao, au baba zao, au baba za waume zao, au watoto wao, au watoto wa waume zao, au ndugu zao, au watoto wa ndugu zao wa kiume, au watoto wa dada zao, au wanawake wenzao, au watumwa walio milki yao, au wanaume wasio na haja (ya wanawake), au watoto ambao bado hawajui uchi wa wanawake." [An-Nur: 31] Miongoni mwa wale wanaoangukia katika hukumu ya mahram ni watumwa wanaomilikiwa, na wanaume wasio na hamu ya wanawake kama wazee, wenye wazimu, waliotolewa korodani, asiye na uume na wengineo kama hao. Watu hawa wanaweza kuwepo katika maisha ya faragha ya nyumbani. Isipokuwa hao, yaani wanaume wasio mahram, hata kama ni jamaa, hawaruhusiwi kabisa kuwepo katika maisha ya faragha. Hii ni kwa sababu mwanamke hairuhusiwi kuwaonyesha sehemu za mwili wake ambazo kwa kawaida huonekana nyumbani.

“And tell the believing women to lower their gaze, protect their private parts and not to show their places of charm in public beyond what may (decently) be apparent thereof; hence let them draw their head-coverings (khumur) over their necks and bosoms (juyub). And let them not display (more of) their charms to any but their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers, their brothers sons, their sisters sons, their women folk, their concubines, such male attendants as are beyond all sexual desire, or children that are as yet unaware of women's nakedness;” [An- Nur: 31] Falling under the same rules of the mahram men are the slaves they own, and those men who have no desire in women such as the elderly, insane, castrated, the one with no penis and the like. Such people may be present in the private life. Other than them, i.e. non-Mahram men, even if they were relations, they are not allowed at all to be in the private life. This is because the woman is not allowed to show before them the places of her body, which usually appear at home.