Wakati mtu anapotaka kumuoa mwanamke, ana haki ya kumtazama lakini si katika khulwa (faragha). Jabir alisema kuwa Mtume wa Allah ﷺ alisema: "Ikiwa mwanamume atamposa mwanamke na anaweza kutazama kile kitakachomvutia kumuoa, na afanye hivyo." Akasema, "Nilimposa mwanamke ambaye nilikuwa nikimtazama kutoka mahali nilipojificha, nikaendelea kufanya hivyo hadi nikaona kile kilichonivutia kumuoa, kisha nikamuoa." Inaruhusiwa kumtazama, iwe kwa idhini yake au bila idhini yake. Hii ni kwa sababu Mtume ﷺ alituamuru tumtazame bila vizuizi. Katika Hadithi ya Jabir (nilikuwa nikijificha na kutazama), lakini hairuhusiwi kuwa katika khulwa (faragha) naye. Kwani Mtume ﷺ alisema: "Yeyote anayemwamini Allah na Siku ya Mwisho, asiwe katika khulwa na mwanamke asiye na mahram wake, kwani mtu wa tatu atakayekuwa pamoja nao ni shetani." Hii ni kanuni ya jumla, na hakuna ruhusa maalum kwa anayetafuta kuoa, kama ilivyo kwa kutazama. Anayetafuta kuoa anaweza kutazama uso na mikono pamoja na sehemu nyingine. Hii ni kwa sababu kutazama uso na mikono kunaruhusiwa kwa kila mtu, ikiwemo anayetafuta kuoa. Kwa hiyo kumpa ruhusa maalum anayetafuta kuoa kusingekuwa na maana isipokuwa kumruhusu kuona zaidi ya uso na mikono. Pia, Mtume ﷺ alisema: "Amtazame." Hili ni la jumla na kwa hiyo linajumuisha uso na mikono pamoja na sehemu nyingine, ambazo zinahitajika kujulikana kwa madhumuni ya ndoa ili aweze kumposa. Zaidi ya hayo, Allah (SWT) aliwaamuru waumini kupunguza macho yao. Kupunguza macho kunahitaji mtu asitazame moja kwa moja, iwe wanaume kwa wanawake au wanawake kwa wanaume. Hadithi ya Jabir inamruhusu anayetafuta kuoa kumtazama mwanamke moja kwa moja, na kwa hiyo inamtoa katika amri ya kupunguza macho. Hii inamaanisha kwamba wanaume waumini wanapaswa kupunguza macho yao, isipokuwa wale wanaotaka kuposa, ambao wana haki ya kutopunguza macho yao, ili waweze kuwatazama wanawake wanaotaka kuwaposa.

Whenever someone wants to marry a woman, He has the right to look at her but not in seclusion (Khulwahy). Jabir said that the Messenger of Allah (pbuh) said: “If a man proposes to a woman and He is able to look at whatever would encourage Him to marry her, let Him do so.” He said, “I proposed to a woman whom I used to look at from a hide out, I did this until I saw what invited me to marry her then I married her.” It is allowed to look at her with or without her permission. This is due to the fact that the Prophet (pbuh) ordered us to look without restriction. In the Hadith of Jabir (I used to hide and look) it is not allowed, however, to be in seclusion (Khulwahy) with her. For the Prophet (pbuh) said: “Whoever believes in Allah and the Day of Judgement He should not be in a khulwahy with a woman without her mahram for the third (person) that will be with them is the shaytan.” This is a general rule, and no exception is made for the one who is seeking marriage, as is the case with looking. The person seeking marriage may look at the face and the hands as well as other parts. This is due to the fact that looking at the face and hands is allowed for everyone, including the one seeking marriage. So giving an exception to the one who is seeking marriage would be meaningless unless it means allowing Him to see more than the face and hands. Also, the Messenger (pbuh) said: “To look at her”. This is general and therefore includes the face and hands as well as other parts, which are needed to be known for the purpose of marriage in order for Him to propose to her. In addition, Allah (swt) commanded the believers to lower their gaze. Lowering their gaze requires that one should not look directly, be they men to women, or women to men. The Hadith of Jabir allows the marriage seeker to look directly at the woman and therefore, it excludes Him from the order of lowering the gaze. This means, believing men must lower their gaze except the ones proposing, who have the right not to lower their gaze, in order for them to look at the women they seek to propose to.

Ni ruhusa kwa wanandoa kutazamana mwili mzima wa mwenzake. Bahz bin Hakeem alipokea kutoka kwa baba yake, kutoka kwa babu yake, akasema: "Nilisema: 'Ee Mjumbe wa Allah ﷺ, tunapaswa kuficha nini na kuonyesha nini katika sehemu zetu za siri?' Akasema kwangu: 'Linda 'Awrah yako isipokuwa kwa mke wako na masuria wako.'" Zaidi ya hayo, mwanaume anaruhusiwa kuona zaidi ya uso na mikono na sehemu za mapambo (Zeenah) za wanawake wake Mahram, iwe ni Waislamu au si Waislamu. Hii ni kutokana na maandishi yasiyo na kizuizi (Mutlaq) kuhusu jambo hilo. Allah (swt) anasema:

It is allowed for the married couple to look at the entire body of the other. Bahz b. Hakeem reported from his father from his grandfather, He said: “I said, O Messenger of Allah, what should we hide and what should we show of our private parts?’ He (swt) said to me ‘protect your ‘Awrah except from your wife and concubines.’” In addition, the man is permitted to see more than the face and hands and the places of charms (Zeenah) of his Mahram women, be they Muslims or non-Muslims. This is due to the unrestricted (Mutlaq) text on the matter. Allah (swt) says:

“Wasiwaonyeshe mapambo yao (zeenah) hadharani isipokuwa yale yanayoonekana yenyewe; na wafunike vichwa vyao kwa mitandio (khumur) juu ya shingo zao na vifua vyao (juyub). Wala wasionyeshe mapambo yao kwa yeyote isipokuwa waume zao, baba zao, baba wa waume zao, watoto wao wa kiume, watoto wa waume zao, ndugu zao wa kiume, watoto wa ndugu zao wa kiume, watoto wa dada zao wa kiume, wanawake wenzao, watumwa wao, wanaume wasaidizi wasiokuwa na hamu ya kijinsia, au watoto ambao bado hawajui uchi wa wanawake; wala wasipige hatua kwa kutikisa miguu yao ili mapambo yao yaliyofichwa yajulikane.” [An-Nur: 31] Yote haya yanaruhusiwa kuona nywele za mwanamke, shingo yake, na mahali pa vikuku, mikufu, na vifungo vya miguu, pamoja na sehemu nyingine zinazoingia katika kundi la mapambo (zeenah). Hii ni kwa sababu Allah (swt) amesema: “Wasionyeshe mapambo yao”, yaani mahali pa mapambo yao (zeenah), isipokuwa kwa wale waliotajwa katika Qur'an. Watu hao wanaruhusiwa kuona yale yanayoonekana kwake akiwa amevaa nguo za nyumbani. Ash-Shafi'i ameeleza katika Musnad yake kutoka kwa Zaynab binti Abi Salama kwamba alinyonyeshwa na Asmaa, mke wa Az-Zubayr. Alisema: “Nilikuwa nikimwona kama baba. Alikuwa akiingia wakati nikichana nywele zangu - Alikuwa akishika mkunjo wa nywele zangu na kusema: njoo hapa.” Pia imepokewa kwamba Abu Sufyan, alipokuja Madina kufanya upya mkataba wa Hudaybiyah, alimwendea binti yake, Ummu Habibah, ambaye alikuwa mke wa Mtume ﷺ. Alipoingia nyumbani kwake, alikunja kitanda cha Mtume ﷺ ili asikae juu yake. Hakujifunika mbele yake. Alimweleza Mtume ﷺ tukio hilo, naye akaidhinisha kitendo chake wala hakumwamuru ajifunike mbele ya baba yake, kwa kuwa alikuwa mahram wake ingawa alikuwa Mushrik.”

“They should not show their Zeenah (charms) 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; and let them not swing their legs (in walking) so as to draw attention to their hidden charms”. [An- Nur: 31] All of these are allowed to see of the woman's hair, neck and places of bracelet, necklace, and leg band, as well as other places that fit the category of charms (Zeenah). This is because Allah (swt) says: “They shouldn't show their charm” i.e. the place of their charm (Zeenah), except to those mentioned in the Qur'an. Such people are allowed to see what appears of her when she is wearing house clothes. Ash-Shafee reported in his Musnad from Zaynab bint Abi Salama that she was breastfed by Asmaa, Az-Zubayr's wife. She said: “I used to see Him as a father. He used to walk in while I was combing my hair - He would hold a lock of my hair and say come here.” It was also reported that Abu Sufyan upon coming to Madinah to renew the treaty of Hudaybiyah, went to his daughter, Ummu Habibah, who was the Messenger's wife. Upon entering her house, she folded the Messenger's bed so that He would not sit on it. She did not cover up in his presence. She mentioned the incident to the Messenger of Allah (pbuh), and He approved of her action and did not order her to cover up in her father's presence as He was a mahram to her even though He was a Mushrik.

Kuhusu mtu asiye Mahram, ambaye si mchumba wala mume, kuna kanuni za kina zinazohusu kumtazama mwanamke. Ikiwa kuna haja ya mwanaume kumtazama mwanamke au mwanamke kumtazama mwanaume, basi inaruhusiwa kutazama tu sehemu ile ambayo ni ya lazima. Zaidi ya hapo, mtu huyo hairuhusiwi kuona zaidi ya uso na mikono. Watu ambao wanaweza kuwa na haja ya kutazama sehemu hizo za mwili wa mwanamke ambazo Mwenye Sheria (Ash-Shaari') ameruhusu kuziona ni pamoja na daktari, muuguzi, mpelelezi na watu wengine kama hao. Imepokewa kwamba Mtume ﷺ alipomteua Sa'd kutoa hukumu juu ya Bani Quraythah, alikuwa akiwaondoa watoto nguo ya Izar (kipande cha nguo kinachotumika kufunika sehemu zao za siri). Pia, Uthman, Allah amridhie, alileta kijana aliyeiba. Uthman alisema: "Angalieni chini ya Izar yake." Hawakuona nywele za sehemu za siri, kwa hiyo hawakukata mkono wake. Kitendo cha Uthman kilikuwa kwa ujuzi kamili wa Maswahaba, wala hakuna hata mmoja wao aliyepinga, kwa hiyo hili linachukuliwa kuwa Ijma'.

With regards to the person who is non-Mahram, not proposing, nor a husband, there are detailed rules that address his seeing of a woman. If there is a need for the man to look at the woman or the woman to look at the man, then it is allowed to look only at that part which is necessary. Other than that, He or she is not allowed to see more than the face and hands. People who might have a need to look at such parts of the woman's body which the Legislator allowed them to see include the doctor, the nurse, the investigator and other such people. It was reported that when the Prophet (pbuh) appointed Saad to give his verdict on Bani Quraythah, He used to remove children's Izar (piece of cloth used to cover their private parts). Also, Uthman, may Allah be pleased with Him, was brought a boy who stole. Uthman said: “Look under his Izar.” They found no pubic hair and so did not cut his hand. Uthman's action was with the full knowledge of the sahabah and none of them objected, therefore this is considered Ijma’a.

Hata hivyo, ikiwa hakuna haja ya kuangalia sehemu kama hizo, na mwanaume asiye Mahram si miongoni mwa wale wasio na hamu wala uwezo, basi anaruhusiwa kuona uso na mikono peke yake, na amekatazwa kuangalia kitu kingine chochote. Aisha ameripoti kuwa Asmaa binti Abu Bakr aliingia katika vyumba vya Mtume ﷺ akiwa amevaa nguo nyembamba. Mtume ﷺ aligeuza uso wake mbali na kusema: "Ewe Asmaa, mwanamke anapofikia balehe, haifai kuonekana kutoka kwake isipokuwa hiki na hiki." Akaashiria uso wake na mikono yake. Mikono na uso ndio sehemu pekee ambayo Qur'ani imeiruhusu kuwa ubaguzi kwa katazo la kuonyesha sehemu za mapambo. Allah (SWT) amesema:

However, if there is no need to look at such parts, and the non-Mahram man is not from the people who have no desire and ability, He is allowed to see the face and hands only and is forbidden to look at anything else. Aisha reported that Asmaa bint Abu Bakr entered the quarters of the Messenger of Allah (pbuh) wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” and He pointed to his face and hands. The hands and face are the only exception made by the Qur'an to the prohibition of showing the places of charm. Allah (swt) said:

"Na wasiruhusu kuonyesha mapambo yao isipokuwa yale yanayoonekana kutoka kwake." [An-Nur: 31] Ibn Abbas, akifafanua Aya hii tukufu, alisema kwamba hii inamaanisha uso na mikono. Amri kwa mwanamke ya kutoonyesha mapambo yake ni amri ya kutoonyesha sehemu zake za siri (Awrah). Kwamba ni haramu kwake kuonyesha sehemu hizo kunamaanisha ni haramu kwa wanaume kuziangalia. Kuifanya sehemu inayoonekana kuwa ubaguzi kutoka katika katazo la kuonyesha kunamaanisha ni ubaguzi kutoka katika katazo la kuziangalia. Hii ina maana kwamba inaruhusiwa kuziangalia. Kwa hiyo, mwanaume asiye Mahram anaruhusiwa kuangalia uso na mikono ya mwanamke asiye Mahram. Kuangalia kunakoruhusiwa kumepunguzwa kwa kiwango kinachomwezesha kumtambua na kumtofautisha na wanawake wengine ambao anaweza kutoa ushahidi kwa ajili yao au dhidi yao inapohitajika, kumtambua iwapo atafanya biashara naye, kupangisha kwake au kwa mwanamke huyo, au kumtambua iwapo atakopa kutoka kwake au kumkopesha pesa.

“And let them not show their charms except that which is apparent from it”. [An- Nur: 31] Ibn Abbas in explaining the above honourable Ayah said this means the face and hands. The command to the woman not to show her charm is a command not to show her private parts (Awrah). The fact that it is prohibited for her to show them means it is prohibited for men to look at them. To make what is apparent as an exception from the prohibition of showing them means it is an exception from the prohibition of looking at them. This means, it is allowed to look at them. Therefore, a non-Mahram man is allowed to look at the face and hands of a non-Mahram woman. The look that is permissible is limited to that which would enable Him to recognise her and distinguish her from other women whom He might testify for or against if required, to recognise her if He traded with her, rented to or from her, or to identify her if He borrowed from, or lent money to her.

Vivyo hivyo, mwanamke anaruhusiwa kumtazama mwanamume katika sehemu za mwili zisizo Awrah. Aisha alisema: Mtume wa Allah ﷺ alikuwa akinifunika kwa vazi lake huku nikiwatazama Waabyssinia wakicheza msikitini. Pia, Mtume ﷺ alipomaliza khutba ya Eid, alienda kwa wanawake pamoja na Bilal, akawahutubia na kuwaamuru watoe sadaka. Kwa hivyo ni wazi kwamba Mtume ﷺ aliwaruhusu wanawake kuwatazama wanaume. Kuhusu kutazama kuwekewa kikomo katika sehemu zisizo Awrah, hii ni kwa sababu Aisha alikuwa akiwatazama Waabyssinia wakicheza, ambapo aliwaona wote isipokuwa Awrah. Kwa hiyo kutazama hakukuwekewa kikomo, bali kulikuwa kwa ujumla. Pia, Amru bin Shuayb alipokea kutoka kwa baba yake, kutoka kwa babu yake, ambaye alisema: "Mtume wa Allah ﷺ alisema: 'Ukimwoza mtumishi wako mtumwa wako au mfanyakazi wa kuajiriwa, hupaswi kutazama chochote chini ya kitovu na juu ya goti, kwani hiyo ni Awrah.'" Kutokana na Hadith hii mtu anaweza kuhitimisha ruhusa ya kutazama sehemu nyingine zaidi ya hiyo. Ruhusa hii haina kikomo, hivyo inajumuisha wanaume na wanawake.

Similarly, the woman is allowed to look at non-Awrah body parts of the man. Aisha said: The Messenger of Allah (pbuh) used to cover me with his garment while I was watching the Abyssinians in the masjid. Also, when the Prophet (pbuh) finished the Eid Khutbah, He went to the women with Bilal and preached to them and commanded them to give sadaqa. It is clear from this that the Messenger (pbuh) approved the women to look at men. As for looking being restricted to the non-Awrah parts, this is because Aisha was watching the Abyssinians playing, where she saw all of them except the 'Awrah. Looking was therefore, not restricted, rather it was absolute. Also, Amru bin Shuayb reported from his father from his grandfather who said: “The Messenger of Allah (pbuh) said: “If you get your servant married to your slave or a hired hand, you should not look at anything below the navel and above the knee, for it is ‘Awrah.” One can conclude from this Hadith, permission to look at other than this area. The permission is not restricted and thus includes men and women.

Kuhusu hadithi ya Ummu Salamah, ambapo alisema: "Hafsah na mimi tulikuwa tumekaa pamoja na Nabii ﷺ, kisha Ibn Umm Maktoom akaomba ruhusa ya kuingia. Nabii ﷺ akatuambia: 'Jificheni kutoka kwake.' Nikasema: 'Ee Mjumbe wa Allah, yeye ni kipofu na hawezi kuona.' Naye ﷺ akasema: 'Je, nyinyi wawili ni vipofu, hamwezi kumwona?'" Hadithi hii imepokewa na Abu Daud na wengineo kupitia kwa Nabhan. An-Nisai alisema: "Hatuwajui watu waliopokea kutoka kwa Nabhan isipokuwa Az-Zuhri." Ibn 'Abd el-Birr alisema: "Nabhan hajulikani, hakuna usimulizi kutoka kwake unaojulikana isipokuwa hadithi hii ya Az-Zuhri." Usimulizi kutoka kwa mtu asiyejulikani ni hadithi dhaifu (Daif), ambayo haifai kuwa ushahidi.

As for the report of Umm Salamah in which she said: “Hafsah and I were sitting with the Prophet (pbuh) and Ibn Umm Maktoom sought permission to enter. The Prophet (pbuh) said (to us): ‘hide from Him’. I said: ‘O Messenger of Allah, He is blind and cannot see.’ He (pbuh) said: ‘Are you both blind and cannot see Him?”’ This Hadith is reported by Abu Daud and others on the authority of Nabhan. An-Nisai said: “We do not know persons who reported from Nabhan except Az-Zuhri.” Ibn 'Abd el- Birr said, 'Nabhan is unknown, no narration from Him is known except this Hadith by Az-Zuhri'. The narration from the unknown is a weak (Daif) Hadith, which is not good as an evidence.

Kuhusu kile kilichopokewa kutoka kwa Jarir bin Abdullah aliyesema: "Nilimuuliza Mtume wa Allah ﷺ kuhusu kutazama kwa ghafla, akaniamuru niepushe macho yangu." Na kile kilichopokewa kutoka kwa Ali aliyesema: Mtume wa Allah ﷺ aliniambia: "Usifuatilie mtazamo wa kwanza kwa mtazamo wa pili. La kwanza ni halali kwako, lakini la pili si halali." Hadithi hizi zinahusu wanaume wanaowatazama wanawake, si wanawake wanaowatazama wanaume. Kinachoeleweka kutoka kwenye Hadithi ya kwanza ni kutazama kitu kingine isipokuwa uso na mikono, kwa kuwa hivi vinaruhusiwa kuonekana. Hadithi ya pili inahusu katazo la kutazama mara kwa mara kwani hilo laweza kusababisha tamaa. Katazo hilo si kuhusu kutazama tu.

As for what was reported from Jarir ibn Abdullah who said: “I asked the Messenger of Allah (pbuh) about the look of surprise, so He commanded me to look away.” And what was reported from Ali who said: The Messenger of Allah (pbuh) said to me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These Ahadith are regarding men looking at women, not women looking at men. What is understood from the first Hadith is looking at other than the face and hands, since they are allowed to be seen. The second Hadith is addressing the prohibition of looking repeatedly since it might cause desire. The prohibition is not regarding the mere looking.

Kuhusu kauli ya Allah: "Na waambie Waumini wainamishe macho yao," inahusu kuinamisha macho kutoka kwa yale ambayo Waumini wamekatazwa kuyatazama, na kujizuia kwa yale yanayoruhusiwa kutazamwa. Haimaanishi kuinamisha macho kabisa. Hili ni kweli kwa sababu Ash-Shaari' ameruhusu kutazama nywele, kifua, matiti, mikono, miguu na nyayo za Mahram. Kwa mwanamke asiye Mahram, hairuhusiwi kuona zaidi ya uso wake na mikono yake. Zaidi ya hayo, neno Ghadd ul Basar (kuinamisha macho) ni kuinamisha tu uoni wa mtu.

As for the saying of Allah: “And command the believers to lower down their gaze”, it refers to lowering their gaze from that which the believers are forbidden to look at, and restricting themselves to that which is allowed to be looked at. It doesn't mean lowering the gaze absolutely. This is true due to the fact that the Legislator has permitted looking at the Mahrams hair, chest, breasts, arms, legs and feet. As for the non-Mahram woman, it is not allowed to see of her more than her face and hands. In addition, the word Ghadd ul Basar (lowering the gaze) is merely lowering one's sight.

Kwa hiyo, inaruhusiwa kwa mwanamume na mwanamke kutazamana mradi wanatazama sehemu ambazo si 'Awrah ya kila mmoja wao, na bila nia ya tamaa. 'Awrah ya mwanamke ni mwili wake wote isipokuwa uso wake na mikono yake. Hivyo, shingo yake, nywele zake (hata nywele moja) na upande wowote wa kichwa chake ni 'Awrah. Kila kisichokuwa hivyo lazima kifunikwe. Hili linatokana na kauli ya Allah (SWT): {Wala wasidhihirishe mapambo yao isipokuwa yale yanayoonekana}. Yale yanayoonekana ni uso na mikono, kwa sababu ni sehemu za mwili ambazo wanawake Waislamu walizionyesha mbele ya Mtume ﷺ naye akakubali kwa kunyamaza kwake. Pia, hizi ndizo sehemu za mwili zinazoonyeshwa wakati wa Hijja na Swala, na pia ndizo sehemu ambazo kwa kawaida zilionyeshwa wakati wa Mtume ﷺ, yaani wakati wa kuteremshwa kwa Aya hiyo.

Therefore, it is allowed for the man and woman to look at each other as long as they are looking at other than each others 'Awrah and without the intention of lust. The 'Awrah of the woman is her entire body except her face and hands. Thus, her neck, hair (even one hair) and any side of her head are 'Awrah. Anything other than that must be covered. This is taken from the saying of Allah (swt): “And they are not to show their charms except that which is apparent”. That which is apparent are the face and the hands because they are the body parts that were shown by the Muslim women in front of the Prophet (swt) and to which He approved by his silence. Also, these are the parts of the body that are shown in Hajj and Salah, as well as being the parts which were usually shown at the time of the Messenger (swt), i.e. at the time of the revelation of the Ayah.

Zaidi ya hayo, kuna dalili nyingine zinazothibitisha kwamba 'Awrah ya mwanamke ni mwili wake wote, isipokuwa mikono na uso wake. Mtume wa Allah ﷺ amesema: "Mwanamke ni 'Awrah." Pia amesema: "Mwanamke akifikia umri wa kubalehe, hairuhusiwi kuonyesha chochote isipokuwa uso wake na kile kilicho zaidi ya hapa," kisha akashika mkono wake na kuacha umbali wa ngumi moja hivi kati ya ngumi yake na kiganja. Katika riwaya nyingine, alimwambia Asmaa binti Abu Bakr: "Ee Asmaa, mwanamke akifikia umri wa kubalehe, hakuna kinachopaswa kuonekana kwake isipokuwa hiki na hiki," akionyesha uso wake na mikono yake. Hizi ni dalili wazi na dhahiri kwamba mwili wote wa mwanamke ni 'Awrah isipokuwa uso na mikono, na kwamba mwanamke analazimika kufunika 'Awrah yake, yaani mwili wake wote, isipokuwa uso na mikono.

Furthermore, there are other proofs confirming that the woman's 'Awrah is her entire body while her hands and face are the only exception. The Messenger of Allah (pbuh) said: “The woman is ‘Awrah.” He also said: If the woman reaches the age of puberty, she is not permitted to show but her face and what is beyond this (point), where He held his arm and left a distance of a fist or so between his fist and the hand. In another report, He (swt) said to Asmaa bint Abu Bakr: “O Asmaa, if the woman reaches the age of puberty, nothing should be seen of her but this and this” - pointing to his face and hands. These are clear and explicit evidences that the entire body of the woman is 'Awrah with the exception of the face and hands, and that the woman is obliged to cover her 'Awrah i.e. her entire body with the exception of the face and hands.

Kuhusu nyenzo inayotumiwa kufunika mwili wa mwanamke, Mwenye Kutunga Sheria (Shaari') hakubainisha vazi maalum la kufunika 'Awrah. Sheria ilisema tu: "wala wasionyeshe mapambo yao isipokuwa yale yanayodhihirika" — yaani 'Awrah isionekane, wasijionyeshe, hairuhusiwi kujionyesha, na haifai kuonekana kutoka kwake. Hivyo, aina yoyote ya nguo inayofunika mwili wake mzima isipokuwa uso na mikono inachukuliwa kuwa kifuniko (Saatir), bila kujali umbo lake. Kwa hiyo, gauni refu, suruali, sketi au soksi, vyote hivyo vinachukuliwa kuwa kifuniko (Saatir). Hii ni kwa sababu Mwenye Kutunga Sheria hakubainisha aina wala umbo la nguo. Kwa hiyo, kila kitambaa kinachofunika 'Awrah, yaani 'Awrah isionekane kupitia humo, kinachukuliwa kuwa halali kisheria kwa kufunika 'Awrah bila kujali umbo lake, aina yake, wala idadi ya vipande vyake.

As for the material used for covering the body of the woman, the Legislator did not specify a specific attire to cover the 'Awrah. The Legislation merely said: and not to appear from her i.e. the 'Awrah should not appear, they are not to show, she is not allowed to show, and it is not fitting to be seen from her. Thus, any type of clothing that covers her entire body except her face and hands is considered a covering (Saatir) whatever its shape. So, the long dress, the pants, skirt or the socks are all considered covering (Saatir). This is because neither the type of clothes nor the shape of clothes has been specified by the Legislator. Therefore, every cloth that covers the 'Awrah i.e. the 'Awrah is not seen through it, is considered legally valid to cover the 'Awrah regardless of its shape, type and number of pieces.

Hata hivyo, Mwenye Sharia (Ash-Shaari') ameweka sharti kwamba nguo lazima zifunike ngozi. Hii ina maana kwamba nguo lazima zificha rangi ya ngozi, kwa mfano, isijulikane kuwa ni nyeupe, nyekundu au nyeusi. Kwa maneno mengine, chochote kinachotumika kufunika 'Awrah lazima kifanye hivyo kwa namna ambayo rangi ya ngozi haijulikani. Ikiwa nguo ni nyembamba kiasi cha kuruhusu rangi ya ngozi kuonekana, basi nguo hiyo haifai kufunika 'Awrah. 'Awrah katika hali kama hizo inachukuliwa kuwa imefunuliwa, kwa kuwa kufunika hakuzingatiwi kuwa sahihi isipokuwa kukiwa kumeficha ngozi. 'Aisha, Allah amridhie, amesimulia kwamba Asmaa binti Abu Bakr aliingia nyumbani kwa Mtume wa Allah ﷺ akiwa amevaa nguo nyembamba. Yeye (ﷺ) aligeuza uso wake na kusema: "Ee Asmaa, mwanamke akifikia umri wa balehe, haiwezekani kuonekana kwake isipokuwa hiki na hiki." Mtume wa Allah ﷺ hakuzingatia nguo nyembamba kuwa inafunika 'Awrah. Alimchukulia Asmaa kuwa amefunua 'Awrah yake, na kwa hilo alijibu kwa kugeuza uso wake na akamwamuru avae nguo itakayofunika 'Awrah yake. Hili linafafanuliwa zaidi na Hadithi ya Usama, ambapo Mtume ﷺ alimuuliza kuhusu cuptiyah (nguo nyembamba), naye akajibu kwamba alimvisha mkewe nguo hiyo. Mtume ﷺ akajibu: "Mwamuru avae ghilalah (nguo ya ndani) chini yake, kwani naogopa isije ikaelezea umbo la mifupa yake." Kitambaa cha cuptiyah ni aina ya kitambaa chembamba. Mara Mtume ﷺ alipofahamu kwamba Usama alimvisha mkewe nguo hiyo, alimwamuru amwambie avae nguo chini yake ili ngozi yake isionekane kupitia kitambaa cha cuptiyah. Mtume ﷺ alisema: "Mwamuru avae ghilalah chini yake." Alitoa sababu ya amri hii kwa kusema: "Kwani naogopa isije ikaelezea umbo la mifupa yake." Neno alilotumia ﷺ lilikuwa tasif. Neno kama hili hutumiwa kwa kurejelea kitu kinachoonekana kupitia kwake. Kwa hiyo kauli yake Tasif imetokana na nomino ya kitenzi wasf. Wasf hutumika tu kwa kitu kinachoonyesha kilicho nyuma yake, na si kwa kitu kinachoelezea umbo la mwili uliopo nyuma yake. Ndiyo maana (SWT) alisema Tasif na si Tushakkil, yaani: ninaogopa kwamba itafichua kilicho nyuma yake, maana yake ni ukubwa wa mifupa, yaani rangi yake, si umbo lake. Hadithi zote mbili zilizotajwa hapo juu zinaonyesha wazi kwamba Mwenye Kutunga Sheria aliweka sharti kwamba nyenzo inayotumika kufunika 'Awrah lazima ifunike ngozi kwa namna ambayo haifichui kilicho nyuma yake. Kwa hiyo, mwanamke lazima atumie kitambaa kisicho chembamba sana ili kufunika 'Awrah.

However, the Legislator stipulated that clothes must cover the skin. This means the clothes must hide the colour of the skin, for example, it should not be identified as white, red or black. In other words, whatever is used to cover the 'Awrah must do so in such a way that the colour of the skin is not known. If the clothing is thin enough to let the colour of the skin be seen, then that clothing is unfit to cover the 'Awrah. The 'Awrah in such cases is considered to be revealed, for the covering is not considered valid unless it conceals the skin. 'Aisha, may Allah be pleased with her, reported that Asmaa bint Abu Bakr entered upon the dwelling of the Messenger of Allah (pbuh) while wearing thin clothes. He (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” The Messenger of Allah (pbuh) did not consider the thin garment to be covering the 'Awrah. He (pbuh) considered Asmaa to have revealed her 'Awrah, to which He reacted by turning his face away and commanded her to wear a garment, which would cover her 'Awrah. This is further illustrated by the Hadith of Usama where the Messenger (pbuh) inquired from Him about the cuptiyah (thin garment) and to which He replied that He dressed his wife in it. The Messenger (pbuh), in response said: “Command her to wear a ghilalah (under garment) underneath it, for I fear it might describe the size of her bones.” The cuptiyah cloth is a type of cloth that is thin. Once the Messenger (pbuh) found out that Usama dressed his wife in it, He commanded Him to tell her to wear a garment under it in order for her skin not to appear through the cuptiyah cloth. The Messenger (pbuh) said: “Command her to wear a ghilalah under it”. He gave his reason for this command by saying: “For I fear it might describe the size of her bones.” The word He (pbuh) used was tasif. Such a word is used in reference to something that is transparent. Thus his saying Tasif is derived from the verbal noun wasf. Wasf is only used for something that shows what is behind it, and not for something that describes the form of the body behind it. That is why He (swt) said Tasif and not Tushakkil, i.e. I fear that it will reveal what is behind it, meaning the size of the bones, that is, their colour, not their shape. Both of the above mentioned Ahadith are clear that the Legislator stipulated that the material used to cover the 'Awrah must cover the skin in such a way that it does not reveal what is behind it. Therefore, the woman must use a cloth that is not too thin in order to cover the 'Awrah.

Mada hii ni ya kufunika 'Awrah. Mada hii haipaswi kuchanganywa na vazi la mwanamke katika maisha ya hadharani, wala na Tabarruj (kudhihirisha uzuri) unaoonyeshwa na baadhi ya aina za nguo. Ingawa vazi linafunika 'Awrah, haimaanishi kwamba mwanamke anaruhusiwa kulivaa hadharani, kwa kuwa hadharani Shari'a imeainisha aina maalum ya mavazi. Kutumia tu kitu kinachofunika 'Awrah wakati mtu yuko hadharani hakutoshi. Kwa mfano, suruali inafunika 'Awrah, lakini bado haiwezi kuvaliwa peke yake hadharani, yaani haifai kuvaliwa barabara kuu. Hii ni kwa sababu kuna vazi maalum ambalo Shari'a imeamuru livaliwe barabara kuu. Ikiwa mwanamke ataasi amri ya Mshiria (Ash-Shaari') na kuvaa mavazi tofauti na yale aliyoyaamua Mshiria, atakuwa amefanya dhambi. Basi suala la kufunika 'Awrah lisichanganywe na vazi la mwanamke hadharani. Vivyo hivyo, suala la kufunika 'Awrah lisichanganywe na suala la Tabarruj. Suruali, kwa mfano, mradi tu isiwe ya kitambaa chembamba, inafunika 'Awrah, lakini hii haimaanishi kwamba mwanamke anaweza kuivaa mbele ya wanaume wasio mahram kwa namna ya kudhihirisha uzuri na mvuto wake. Ingawa atakuwa amefunika 'Awrah yake katika hali hii, atakuwa katika hali ya Tabarruj, ambayo Mshiria ameikataza. Kwa hiyo, kitendo cha mwanamke kufunika 'Awrah yake hakimaanishi kwamba mavazi yake yanamzuia kuwa katika hali ya Tabarruj. Kwa hiyo, hakupaswi kuwa na mkanganyiko kati ya masuala ya kufunika 'Awrah na Tabarruj. Kila moja ni tofauti na jingine.

This is the subject of covering the 'Awrah. This subject should not be confused with the woman's dress in public life, or the Tabarruj (revealing the beauty) portrayed by some types of clothes. Even though a garment covers the 'Awrah, it does not mean that the woman is allowed to wear it in public, whilst in public a specific type of clothing has been specified by the Legislator. To merely use something that covers the 'Awrah while in public is not sufficient. So trousers, for example, do cover the 'Awrah, but still cannot be worn alone in public i.e. it is not proper to be worn in the main street. This is because there is a specific dress that Shar’a obliged to be worn in the main street. If the woman disobeyed the command of the Legislator and wore clothes different from those determined by the Legislator, she would have sinned. The issue of covering the 'Awrah therefore, must not be confused with the woman's dress in public. Similarly, the issue of covering the 'Awrah must not be confused with the issue of Tabarruj. Trousers for example, as long as they are not made of thin material, do cover the 'Awrah, but this does not mean that a woman can wear them in front of non-mahram men in such a way that she would be revealing her beauty and charm. While she would be covering her 'Awrah in this case, she would be in a state of Tabarruj, which is forbidden by the Legislator. So, the fact that the woman has her 'Awrah covered, does not mean that her clothing prevents her from being in a state of Tabarruj. Consequently, there should be no confusion between the issues of covering the 'Awrah and Tabarruj. Each is different from the other.

Kuhusu vazi la mwanamke katika maisha ya hadharani, Mwenye Kutunga Sheria (Ash-Shaari') amemwajibisha mwanamke kuvaa shuka ya nje (Jilbab) inayoficha nguo zake za nyumbani na kuning'inia chini hadi kufunika miguu yake. Ikiwa hana shuka kama hiyo (Jilbab), lazima aazime moja kutoka kwa jirani, rafiki wa kike au jamaa. Ikiwa hawezi kuazima, hairuhusiwi kwake kutoka nje bila kitambaa kama hicho. Akiondoka bila kuvaa shuka juu ya nguo zake za nyumbani, atakuwa mwenye dhambi, kwa kuwa ameacha wajibu kutoka kwa Allah (SWT). Haya yanahusu sehemu ya chini ya nguo za mwanamke. Kwa upande wa sehemu ya juu, lazima awe na Khimar (kitambaa cha kichwa) au kitu kinachofanana nacho, kinachofunika kichwa chote, shingo na sehemu ya wazi ya vazi kifuani. Khimar kama hiyo inapaswa kuwepo anapotoka hadharani, kwa kuwa hii ndiyo sehemu ya juu ya vazi la mwanamke katika maisha ya hadharani. Mara mwanamke anapokuwa na vipande hivi viwili vya nguo, anaruhusiwa kutoka nyumbani kwake. Ikiwa mwanamke hana vipande hivi viwili vya nguo, hairuhusiwi kabisa kutoka nje. Hii ni kwa sababu amri ya kuvaa vipande hivi viwili ni ya jumla, nayo itabaki hivyo, kwa kuwa hakuna dalili ya kuweka ubaguzi kwake. Kuhusu dalili inayoufanya wajibu wa kuvaa vipande hivi viwili katika maisha ya hadharani, ni kauli ya Allah (SWT) kuhusu sehemu ya juu ya vazi:

With regard to the woman's dress in public life, the Legislator has obliged her to wear a wrap (Jilbab) which conceals her (home) clothes and drapes down until it covers her feet. If she does not have such a wrap (Jilbab), she must borrow one from a neighbour, female friend or relative. If she is unable to borrow one, she is not allowed to go out without such a cloth. If she leaves without a wrap over her (home) clothes, she would be sinful, for she has abandoned an obligation from Allah (swt). This is in reference to the lower portion of woman's clothes. As for the upper portion, she must have a Khimar (head cover) or anything similar, which covers the entire head, the neck and the opening of the garment on the chest. Such a Khimar should be available when she goes out in public as this constitutes the upper portion of the woman's dress in public life. Once the woman has these two items of clothing, she is allowed to leave her home. If the woman does not have these two pieces of clothes, she is not allowed to go out at all. This is because the command to wear these two pieces is general and it will remain so, since there is no proof to make an exception to that. As for the evidence which obliges these two items of clothing to be worn in public life, it is the saying of Allah (swt) with respect to the upper part of the clothing:

“Na wawavute shungi zao (khumur) juu ya shingo zao na vifua vyao (juyub). Wala wasidhihirishe pambo lao kwa yeyote ila waume zao...” [An-Nur: 31] Kuhusu kauli yake (swt) inayohusu sehemu ya chini:

“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...” [An- Nur: 31] As for his (swt) saying regarding the lower half:

"Ee Nabii! Waambie wake zako na binti zako na wanawake wa waumini wajivute juu ya miili yao majoho yao (Jalabeeb)" [Al-Ahzab: 59] Zaidi ya hayo, imepokelewa kutoka kwa Umm Atiyya (ra.), aliyesema: Mtume wa Allah ﷺ alituamuru kuwatoa nje wanawake vijana, wanawake wenye hedhi na wanawake waliojisitiri kwa sikukuu mbili za Eid. Wanawake wenye hedhi walipaswa kujiepusha na swala, lakini washuhudie wema na Da'wah (mawaidha) kwa Waislamu. Nilimuuliza, "Ee Mtume wa Allah, vipi kuhusu mwanamke asiye na Jilbabu?" Akasema: "Na atumie Jilbabu la dada yake." Dalili hizi ziko wazi katika maana yake kuhusu mavazi ya mwanamke anapokuwa hadharani. Allah hivyo ameeleza kwa usahihi, kikamilifu na kwa kina katika aya hizi hapo juu mavazi ambayo Yeye (swt) amemwajibisha mwanamke kuvaa katika maisha ya hadharani. Allah (swt) amesema kuhusu sehemu ya juu ya mavazi ya mwanamke:

“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jalabeeb) all over their bodies” [Al- Ahzab: 59] Additionally, it has been narrated from Umm Atiyya (ra.), who said: The Messenger of Allah (pbuh) ordered us to bring out the young women, the menstruating women and veiled women for the two Eid festivals. The menstruating women were to keep away from prayer, yet witnessing the goodness and the Daw’ah (address) to the Muslims. I asked, “O Messenger of Allah, what about one who does not have a Jilbab?.” He said: “Let her use the Jilbab of her sister”. These evidences are clear in their indication of a woman's dress when in public. Allah has thus described accurately, completely and comprehensively in these above verses clothing which He (swt) has obliged the woman to wear in public life. Allah (swt) has said with respect to the upper part of a woman's clothing:

“Na wajiteremshie khumur zao juu ya vifua vyao (juyub)” [An-Nur: 31], yaani, wafunike vichwa vyao kwa khumur juu ya shingo na vifua, na wafiche shingo ya shati na vazi kutoka shingoni na kifuani. Kuhusu sehemu ya chini ya mavazi ya mwanamke, Yeye (SWT) amesema:

“Let them draw their head-coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] i.e., to drape their head-coverings over their necks and bosoms and to conceal the collar of the shirt and garment from the neck and chest. As regards the lower part of a woman's clothing He (swt) said:

“Kujifunika nguo zao juu ya miili yao” [Al-Ahzab: 59], yaani kujifunika mavazi yao ambayo huvaa juu ya nguo zao za kawaida wanapotoka nje, wakivaa shuka (Mula'a) au shuka pana (Milhafa) ya kitambaa inayoshushwa chini. Kuhusu namna ya jumla ya kuvaa mavazi haya, Allah (SWT) amesema:

“To draw their cloaks all over their bodies” [Al- Ahzab: 59] i.e. to drape their garments over their bodies which they wear over their normal clothes when going out, wearing a cover (Mula'a) or sheet (Milhafa) of cloth which is draped down. Concerning the general manner in which this clothing should be worn Allah (swt) has said:

“Wala wasionyeshe mapambo yao isipokuwa yale yanayoonekana tu” [An-Nur: 31] Vitu vya mapambo kwa upande wa sehemu za mwili, ikiwa ni pamoja na masikio, mikono na sehemu ya chini ya mguu, havipaswi kuonyeshwa isipokuwa kile ambacho kwa kawaida kilionekana kwake wakati aya hii ilipoteremshwa, yaani mikono na uso. Kwa maelezo haya makali, ni wazi kabisa kwamba vazi la mwanamke katika maisha ya hadharani ni lipi. Hadithi ya Umm Atiyya inaeleza kwa uwazi sana wajibu wa kuvaa vazi litakalofunika nguo zake za kawaida anapotoka nje. Alipomwambia Mtume (ṣallallāhu ʿalayhi wa sallam): “Ewe Mtume wa Allah, vipi kuhusu yule asiyekuwa na jilbabu?” Mtume ﷺ alimwamuru: “Na avae jilbabu ya dada yake.” Alipomwambia Mtume ﷺ kwamba hana vazi la kuvaa juu ya nguo zake ili aweze kutoka, aliamriwa na Mtume ﷺ kukopa moja kutoka kwa dada yake. Hii ina maana kwamba ikiwa hawezi kukopa, basi haitakuwa sahihi kwake kutoka nje. Hii ni dalili (qarīna) kwamba amri iliyo katika hadithi hii inaleta wajibu (wujūb). Kwa hiyo ni wajibu kwa mwanamke kuvaa jilbabu juu ya nguo zake za kawaida anapotaka kutoka nje. Inashurutishwa kwamba jilbabu iwe inashuka hadi chini kabisa hadi ifunike miguu, kwa sababu Allah anasema katika Aya: “wajiachie majalībīb zao juu ya miili yao.” [Al-Aḥzāb: 59] yaani, wanapaswa kushusha majilbabu yao kwa sababu herufi min hapa si ya kuashiria sehemu bali ya kufafanua. Kwa maneno mengine, wanapaswa kushusha shela yao (mulā'a) na shuka yao (milḥafa) kuelekea chini hadi sakafuni. Kwa kuwa imepokewa kwa mapokezi ya Ibn Umar kwamba Mtume wa Allah ﷺ alisema: “Siku ya Hukumu, Allah hatamtazama kwa rehema yule anayeburuta nguo yake nyuma yake kwa kiburi cha majivuno.” Umm Salama aliuliza: “Je, wanawake wafanye nini na pindo za nguo zao?” Akajibu: "Waache waongeze urefu wa pindo kwa upana wa kiganja." Yeye akauliza: "Basi miguu yao itakuwa wazi!" Kisha akajibu: "Waache waongeze urefu wa mkono wa mbele na wasizidishe zaidi." Hili linaonyesha wazi kwamba vazi linalovaliwa juu ya nguo za kawaida, yaani mula'a (joho/shela) na milhafa (kitambaa cha kujifunika), linapaswa kushushwa hadi chini mpaka lifunike miguu. Hata kama miguu imefichwa kwa kuvaa soksi au viatu, hilo halitoshi kuchukua nafasi ya kushusha vazi hadi chini kwa namna inayoonyesha kwamba limeshushwa. Si lazima kufunika miguu (kwa kushusha vazi) ikiwa miguu imefichwa (kwa kuvaa viatu na soksi). Lakini kushusha vazi lazima kufanyike; jilbabu lazima lishuke hadi chini kwa namna iliyo wazi, ili ieleweke kwamba ni vazi la maisha ya hadharani, ambalo mwanamke analazimika kulivaa. Kushuka huko lazima kuonekane waziwazi kulingana na kauli ya Allah (swt): "Waachilie chini jilbabu zao." [Al-Ahzab: 59] Kutokana na hili ni wazi kwamba mwanamke analazimika kuwa na vazi pana na lisilobana (la kulegea), analovaa juu ya nguo zake za kawaida anapotaka kutoka nje. Asipokuwa na vazi kama hilo na akitaka kutoka, basi aazime kutoka kwa dada yake, yaani aazime vazi kutoka kwa mwanamke yeyote Muislamu, linalovaliwa juu ya nguo zake za nyumbani. Asipopata mtu wa kumwazima, asitoke hadi apate vazi la kuvaa juu ya nguo zake za nyumbani. Akitoka akiwa amevaa nguo zake za nyumbani bila vazi pana na lisilobana linaloshuka hadi chini, atakuwa mwenye dhambi hata kama 'awrah yake yote imefunikwa. Kuvaa vazi pana na lisilobana, linaloshuka hadi chini mpaka miguuni, ni wajibu (Fardh). Asipovaa vazi hili, atakuwa amekwenda kinyume na wajibu huu na ni mwenye dhambi mbele ya Allah (swt). Ataadhibiwa na serikali kwa adhabu ya Ta'zeer (adhabu ya kiuamuzi).

Masuala mawili bado yanahitaji kujadiliwa kuhusu mwanamke kumtazama mwanamume na mwanamume kumtazama mwanamke. Suala la kwanza ni uwepo wa wanaume wasio Mahram ndani ya nyumba kwa idhini ya wakazi wake, na kuwatazama wanawake wanaovaa nguo zao za kawaida za nyumbani na kuona sehemu za mwili wa mwanamke ambazo zinazidi mipaka ya mikono na uso. Suala la pili ni la wanawake wasio Waislamu, na hata Waislamu, wanaojionyesha hadharani wakiwa wameacha wazi zaidi ya mikono na uso. Masuala haya mawili ni halisi, na ni halisi pia athari zake kwa Waislamu. Kwa hiyo, hukumu ya Allah (SWT) kuhusu masuala haya mawili lazima ifafanuliwe.

Two issues remain to be discussed with regards to the woman looking at the man and the man looking at the woman. The first issue is the presence of male non-Mahrams in houses with the permission of their occupants, and their looking at the women who are attired in their normal home clothes and seeing the parts of the woman's body which exceed the limit of the hands and face. The second is the issue of non-Muslim and even Muslim women in public who display more than their hands and face. These two issues are a reality and so is the reality of their affliction on Muslims. Therefore, the ruling of Allah (swt) with regards to these two issues must be clarified.

Kuhusu suala la kwanza, huenda kukawa na ndugu au jamaa wanaoishi pamoja katika nyumba moja na wake za kila mmoja, wakionekana mbele ya wenzao wakiwa wamevaa nguo za nyumbani, huku nywele zao, shingo, mikono na miguu ya chini ikionekana, pamoja na chochote kingine ambacho nguo za nyumbani zinaweza kufichua. Wakwe zake au jamaa zake wasio mahram humtazama kwa namna ile ile wanavyomtazama ndugu zake, baba yake na mahram wengine wa aina hiyo, ingawa shemeji yake ni asiye mahram kama mwanamume mwingine yeyote asiye mahram. Vivyo hivyo, jamaa hutembeleana, kama vile binamu (upande wa mama na upande wa baba), na jamaa wengine wa aina hiyo wasio mahram, au watu wasio jamaa. Hutokea kwamba huwasalimu wanawake na kukaa nao wakiwa wamevaa nguo zao za kawaida za nyumbani zinazoonyesha zaidi ya mikono na uso, kama vile nywele, shingo, mikono na miguu ya chini. Wanaume wasio mahram huwashughulikia jamaa zao wa kike ambao hawajafunika kana kwamba ni mahram. Kwa bahati mbaya, tatizo hili limeenea sana, na Waislamu wengi wameathirika nalo, na wanadhani kwamba ni halali (Mubah). Hukumu kuhusu jambo hili ni kwamba Allah amemkataza kabisa mwanamke kuwa kitu cha kutazamwa au cha kufurahishwa kimwili. Amefanya starehe ya kimwili kuwa ruhusa kwa wenzi wa ndoa, kisha akafanya uzuri wake, yaani kuutazama, kuwa ruhusa kwa makundi kumi na mawili ya watu pamoja nao na wale wanaofanana nao, kama vile ami na mjomba wa upande wa baba na wa mama. Allah (swt) amefanya ruhusa ya mwanamke kuonyesha mikono na uso wake kwa wanaume wote. Starehe ya kimwili, yaani kutazama kwa tamaa, ni Haramu kabisa isipokuwa kwa mume. Kutazama mikono na uso tu kama kutazama tu bila tamaa ni halali (Mubah) bila kizuizi. Kutazama zaidi ya mikono na uso ni Haramu kabisa isipokuwa kwa mahram ambao Allah amewataja.

As for the first issue, there may be brothers or relatives living together in the same house with the wives of each appearing before each other in their home clothes, with their hair, neck, arms and lower legs showing as well as anything else the home clothes may reveal. Her brother-in-laws or her nonmahram relatives look at her in the same way as her brothers, father and other such Mahrams look at her, even though her brother-in-law is non- Mahram like any other non-Mahram. Similarly, relatives visit each other such as cousins (on the maternal and paternal sides), and other such non-mahram relations or non-relatives. It happens that they greet the women and sit with them whilst they are attired in their normal home clothes that show more than their hands and face such as their hair, neck, arms and lower legs. The non-Mahram men deal with their uncovered female relatives as if they are Mahrams. Sadly, this problem is widespread and most Muslims are afflicted by it and they think it is permitted (Mubah). The ruling concerning this is that Allah has absolutely forbidden the woman to be an object to be looked at or for sensual pleasure. He made the sensual pleasure an exception for spouses and then He made the charms i.e. the gaze at it, an exception for twelve categories of people in addition to them and those that are similar to them such as the maternal and paternal uncles. Allah (swt) made an exception of the woman showing her hands and face to all men. The sensual pleasure, that is, the lustful look is completely Haram except for the husband. Looking at just the hands and face as a mere look is undoubtedly permitted (Mubah) without restriction. Looking at more than the hands and face is absolutely Haram except for the Mahrams whom Allah has mentioned.

Hapo awali tulijadili hukumu ya Shari'ah kuhusu maisha ya hadharani kama inavyopatikana katika maandiko (Nusus). Kuhusu maisha ya faragha, Mwenye Kutunga Sheria (Ash-Shaari') amemruhusu mwanamke kuonyesha zaidi ya mikono na uso wake, yaani kile ambacho kwa kawaida huonekana wakati anapofanya kazi za nyumbani. Allah (SWT) amesema:

Previously discussed was the Shari'ah ruling with regards to public life as can be found in the texts (Nusus). Regarding the private life, the Legislator has permitted the woman to reveal more than the hands and face of that which normally appears when she does the housework. Allah (swt) said:

"Enyi mlioamini! Watumwa wenu wa kiume na wa kike, na wale miongoni mwenu ambao hawajafikia umri wa kubaleghe, na waombe ruhusa (kabla ya kuingia mbele yenu) katika nyakati tatu: kabla ya sala ya alfajiri, na wakati mnapovua nguo zenu kwa ajili ya kupumzika adhuhuri, na baada ya sala ya ishaa (ya usiku wa manane)" [An-Nur: 58] Allah (SWT) ameamuru wavulana ambao hawajafikia umri wa kubaleghe, pamoja na watumwa, wasiwaendee wanawake katika nyakati hizo tatu. Kisha akawaruhusu kuingia katika nyakati nyingine zisizo hizo tatu:

“Oh you who believe! Let your legal slaves and slave-girls, and those amongst you who have not reached the age of puberty ask your permission (before they come to your presence) on three occasions; before fajr (morning) prayer, and while you take off your clothes for the noon day (rest), and after ishaa (late-night) prayer” [An- Nur: 58] Allah (swt) has ordered the boys who have not reached the age of puberty, and slaves, not to call upon women at those three times. He then permitted them to enter at other than those three times:

"Nyakati hizi tatu ni za faragha kwenu. Nje ya nyakati hizi hakuna dhambi juu yenu wala juu yao kuzunguka-zunguka."[An-Nur: 58] Ni wazi kwamba nje ya nyakati hizo tatu, watoto wadogo na watumwa wa wanawake wanaweza kuingia kwa wanawake bila ruhusa wakiwa wamevaa nguo zao za nyumbani. Hivyo inaeleweka kwamba mwanamke anaruhusiwa kukaa nyumbani mwake akiwa amevaa nguo zake za nyumbani, na inaruhusiwa kwake kuonekana na nguo hizi mbele ya watoto wadogo na watumwa wake. Basi, mwanamke anaruhusiwa kuishi nyumbani mwake akiwa amevaa nguo zake za nyumbani bila shaka yoyote, wala hatafanya dhambi. Inajuzu kwa watoto wadogo na watumwa wake kuingia nyumbani kwake bila ruhusa na kumwona katika hali kama hiyo. Sawa na watumwa ni wafanyakazi wanaofanya kazi nyumbani hata kama ni wanaume wasio mahram. Kwa kuwa aya inahalalisha mtumwa kuingia bila ruhusa kwa sababu wanazunguka-zunguka kwao, kama alivyosema Allah (SWT):

“These three times are of privacy for you, other than these times there is no sin on you or on them to move about”. [An- Nur: 58] It is clear that other than at those three times, young boys and the slaves of women can visit women without their permission whilst wearing their home clothes. So it is understood that the woman is allowed to reside in the house whilst attired in her home clothes, and permitted for her to appear in these clothes before young boys and her slaves. Thereupon, the woman is allowed to live in her house in her home clothes without any doubt, and she will not be committing any sin. It is permissible for young boys and her slaves to enter her home without permission and to see her in such a condition. Similar to slaves are the servants who work in the house even if they are non-mahram men. Since the verse justifies the slave entering without permission by the fact that they move about them, as Allah (swt) said:

“Au kuzungukana kuhudumiana”. [An-Nur: 58] yaani kwa sababu wao wanawazunguka ninyi, au wanawazunguka wao. Sababu hii (Illa) iliyopo kwa mtumwa, iko pia kwa mtumishi na wote wanaofanana na mtumishi. Kwa hiyo, mwanamke akiwa faraghani hana wajibu wa kufunika kinachozidi mikono na uso kwa upande wa yale yanayoonekana kwa kawaida anapokuwa anafanya kazi za nyumbani, isipokuwa akiwa uchi au nusu uchi, yaani isipokuwa katika hali hizo tatu. Kuhusu wale wengine isipokuwa watoto wadogo wa kiume, watumwa na watumishi, Allah (SWT) ameweka wazi hukumu yao katika maisha ya faraghani kwa kuwaamuru waombe ruhusa kabla ya kuingia.

“Or to move about attending to each other”. [An- Nur: 58] i.e. because they move about you, or, they move about them. This reason (Illa) that exists for the slave, exists for the servant and all those similar to the servant. Accordingly, the woman in private is not obliged to cover that which exceeds the hands and face in terms of what normally appears when she is doing her household work except if she is naked or semi-naked, that is except in those three circumstances. As for those other than young boys, slaves and servants, Allah (swt) has clarified the judgement on them in the private life as He ordered them to seek permission before they enter:

"Enyi mlioamini! Msiingie nyumba zisizokuwa zenu mpaka mpate idhini na mpe salamu wakazi wake." [An-Nur: 27] Allah (subhanahu wa ta'ala) ameamuru Muislamu aombe ruhusa (Istidhan), ambayo Amelitumia neno istinas lenye maana ya kujifahamisha, anapotaka kuingia katika nyumba isiyo yake. Anapotaka kuingia katika nyumba yake mwenyewe, si lazima kwake kuomba ruhusa. Sababu ya kuteremka (Asbab Nuzul) kwa aya hii inaonekana pale mwanamke mmoja kutoka kwa Answari alipomwambia: "Ee Mjumbe wa Allah! Ninaishi katika nyumba katika hali (hali yangu) ambayo sipendi mtu yeyote anione. Wala baba yangu wala mwanangu. Lakini baba yangu anakuja na kuingia nyumbani kwangu (bila ruhusa). Wanaume wa jamaa yangu wanaendelea kuingia wakati niko katika hali hiyo. Sasa nifanye nini?" Ndipo aya ya Istidhan (kuomba ruhusa) ikateremshwa. Ikiwa sababu ya kuteremka imeunganishwa na maneno (Mantuq) na maana (Mafhum) ya aya hii, inaashiria kwamba jambo katika maisha ya faragha si kufunika au kutofunika 'Awrah, bali ni mavazi ya mwanamke wa nyumbani. Allah (subhanahu wa ta'ala) hakuwaamuru wanawake wasivae mavazi ya nyumbani wala wajisitiri, bali aliwaamuru wanaume waombe ruhusa kabla ya kuingia. Katika hali hii mahususi hakuna tofauti kama ni Mahram, si Mahram, wanaume au wanawake. Baba na mwanamume mgeni (Ajnabi) hivyo ni sawa na mwanamume na mwanamke, isipokuwa tu watoto wadogo wa kiume, watumwa na watumishi. Kwa hiyo, mwanamume anayeishi pamoja na mkewe, katika nyumba ambamo mwanamume mwingine au mwanamke mwingine anaishi, ana hukumu ile ile kama kuishi pamoja na ndugu na baba, awe Mahram au si Mahram (Ajnabi). Hakuna lawama kwa mwanamke akionekana katika mavazi yake ya nyumbani faraghani. Kwa upande wa mwanamume, lazima aombe ruhusa akitaka kuingia nyumba isiyo yake. Kuhusu mwanamume anayemtazama mwanamke akiwa amevaa nguo za nyumbani, hili ni jambo tofauti kwa sababu linahusu kutazama, iwe ni faraghani au mahali pengine. Allah (SWT) amemkataza asiye Mahram kuona zaidi ya mikono na uso, huku akiwaruhusu Mahram kuona hilo. Aliwaamuru wanaume kupunguza macho yao wanapotazama zaidi ya mikono na uso. Hata hivyo, Allah (SWT) amesamehe kutazama kusiko kamili, yaani kutazama kwa mara moja tu. Katazo la kutazama zaidi ya mikono na uso liko wazi. Kupunguza macho kutoka kwa kile kinachozidi mikono na uso kunadhihirika pale Allah (SWT) anapoamuru:

“Oh you who believe! Enter not houses other than your own, until you establish familiarisation and greet their inhabitants.”[An- Nur: 27] Allah (swt) has commanded that the Muslim seeks permission (Istizan) (for which He has used the word istinas meaning familiarisation) when He wishes to enter a house other than his own.When He wishes to enter his own house it is not necessary for Him to seek permission. The cause of revelation (Asbab Nuzul) for this verse can be seen when a woman from the Ansar said: “Oh Messenger of Allah! I live in the house in such a state (condition) that I do not wish anyone to see me. Neither my father nor my son. But my father comes and enters my house (without permission). Menfolk from my family continue to enter whilst I am in such a state. So what shall I do?” The verse of Istizan (seeking permission) was then revealed. If the cause of revelation is linked with the wording (Mantuq) and meaning (Mafhum) of this Ayah it would indicate that the issue in the private life is not the covering or not covering of the 'Awrah, rather it is the woman's attire of her home clothes. Allah (swt) did not order the women not to wear home clothes or to screen themselves but rather ordered that men seek permission before they enter. In this particular situation there is no difference if they are Mahrams, non- Mahrams, men or women. The father and the foreign man (Ajnabi) are thus the same as the man and the woman, the only exceptions being young boys, slaves and servants. Consequently, a man living with his wife, in a house where another man or woman resides, has the same ruling as living with the brother and the father, whether Mahram or non-Mahram (Ajnabi). There is no blame on the woman if she appears in her home clothes in private. As for the man, He must seek permission if He wishes to enter a house other than his own. As for the man looking at the woman in her home clothes, this is a different matter since it relates to looking, whether it is in private or elsewhere. Allah (swt) has forbidden the non-Mahram from seeing more than the hands and face while permitting that to the Mahrams. He ordered men to lower their gaze when it exceeds the hands and face. Allah (swt) has however forgiven the look, which is not a full glance. The prohibition of looking at more than the hands and face is clear. The lowering of the gaze from that which exceeds the hands and face, becomes evident where Allah (swt) commands:

"Waambie wanaume waumini wainamishe macho yao" [An-Nur: 30] Lengo hapa ni kuinamisha macho kutoka kwa kile kinachozidi mikono na uso, kama inavyothibitishwa na ruhusa ya kuangalia uso na mikono. Bukhari amesimulia: Said b. Abu al-Hasan alimwambia al-Hasan: "Wake wa wasio Waarabu hufunua vifua vyao na vichwa vyao." Al-Hasan akajibu: "Geuza macho yako." Katika Hadith kuhusu katazo la kukaa barabarani alisema: "Inamisha macho yako," yaani, wakiwa hadharani wanawake wanaweza kufunua zaidi ya mikono yao na uso, na katika hali hiyo wanaume wanaamriwa kuinamisha macho yao na kutoangalia kabisa. Allah alipokataza kutazama, alikataza kile kinachozidi mikono na uso, ambacho alikifafanua kuwa ni kutazama kwa makusudi. Kuhusu kutazama bila kukusudia, hakukikataza wala kuamuru kujiepusha nacho, bali aliamuru macho yainamishwe, kama alivyosema (swt):

“Tell the believing men to lower from their gaze” [An- Nur: 30] What is meant here is the lowering of the gaze from that which exceeds the hands and face as evidenced by the permissibility of looking at the face and hands. Bukhari narrated: Said b. Abu al-Hasan said to al-Hasan: “The wives of the non-Arabs reveal their chests and heads.” Al-Hasan responded: “Divert your gaze.” In the Hadith regarding the prohibition of sitting in the streets He said: “Lower your gaze,” that is, whilst in public women may reveal more than their hands and face in which case men are commanded to lower their gaze and not look at all. When Allah forbade the look He prohibited that which exceeds the hands and face which He defined as the premeditated look. As for the non-premeditated look, He did not forbid it or order its abstention but ordered that the gaze should be lowered as He (swt) says:

“lower from (min) their gaze” [An-Nur: 30] Herufi 'min' hapa ni ya sehemu (partative), ikionyesha kwamba wanapaswa kupunguza sehemu ya macho yao, jambo linaloonyesha ruhusa ya kutazama kwa kiasi, yaani kutazama kwa kawaida, na si kutazama kwa makusudi.

“lower from (min) their gaze” [An- Nur: 30] The preposition 'Min' here is partative, indicating that they should lower a portion of their gaze, which means the permissibility of the partial gaze, that is the ordinary gaze, and not the premeditated look.

Kwa hiyo, inaruhusiwa kwa mwanamume kuishi pamoja na jamaa zake. Katika jambo hili, Mahram na asiye Mahram wote ni sawa, kwa mfano baba, kaka na binamu. Hakuna ubaya kwa mwanamke kuonekana katika nguo zake za nyumbani mbele ya wale wanaoishi katika nyumba moja na mumewe au kaka yake. Mwanamume anayeishi humo analazimika kupunguza macho yake. Hakuna ubaya kwake kumtazama kawaida anapokuwa amevaa nguo zake za nyumbani, isipokuwa katika hali tatu, yaani isipokuwa katika nyakati tatu zilizotajwa, yaani isipokuwa hali ambayo atakuwa katika nyakati tatu (zilizowekwa).

Accordingly, it is permitted for a man to live with his relatives. In this respect the Mahram and non-Mahram are all equal, for example, the father, brother and cousin. There is no harm for the woman to appear in her home clothes in front of those living in the same house with her husband or brother. The man who resides therein is obliged to lower his gaze. There is no harm for Him to look at her normally whilst she is attired in her home clothes except in the three circumstances, i.e. except in the three mentioned time periods, that is, except the situation in which she will be in the three (stipulated) times.

Wale wanaoingia nyumbani kutoka nje, iwe ni jamaa, wasio jamaa, Mahram au wasio Mahram, wote wana wajibu wa kuomba ruhusa kabla ya kuingia. Kwa upande wa Mahram wanaoingia nyumbani, mwanamke hahitajiki kujifunika mbele yao kwa kuwa inaruhusiwa kwao kutazama uzuri wake, yaani 'Awrah yake. Ikiwa wageni ni wasio Mahram, mwanamke ana wajibu wa kuficha uzuri wake mbele yao, asionyeshe zaidi ya mikono yake na uso. Asipofanya hivyo na akabaki na nguo zake za kawaida za nyumbani, atakuwa na dhambi. Mwanaume katika hali hii ana wajibu wa kupunguza macho yake. Tofauti kati ya mgeni na yule anayeishi nyumbani ni kwamba yule anayeishi nyumbani hahitajiki kuomba ruhusa kwa sababu ni nyumba yake, na mwanamke hahitajiki kufanya chochote kwa kuwa yuko mahali pa faragha. Katika hali ya mgeni anayeenda nyumbani kwa mtu, Allah (SWT) ameamuru aombe ruhusa. Hii inaashiria kwamba mwanamke asiwe amevaa nguo zake za nyumbani isipokuwa mgeni awe Mahram wake. Wajibu wake wa kujifunika unathibitishwa na sababu ya kuteremka kwa Aya hiyo. Kwa hiyo, mtu yeyote anapomtembelea mwanamke, lazima aombe ruhusa ya kuingia, iwe ni Mahram au si Mahram. Kuomba ruhusa kunaashiria kwamba mwanamke anapaswa kujifunika mbele ya wasio Mahram.

As for those entering the house from the outside whether relatives, nonrelations, Mahrams or non-Mahrams, they are all obliged to seek permission before they enter. In the case of Mahrams entering the house, the woman is not required to cover herself from them because it is permitted for them to look at her charm, i.e. her 'Awrah. If the visitors are non-Mahrams, the woman is obliged to conceal her charm from them, showing no more than her hands and face. If she does not comply and remains in her ordinary home clothes then she will be sinful. The man is obliged in this case to lower his gaze. The difference between the visitor and the one living in the house is that the latter is not required to seek permission because it is his home and the woman is not required to do anything as she is in a private place. In the situation of a visitor going to a house, Allah (swt) has demanded that He seeks permission. This implies that the woman should not be wearing her home clothes except if the visitor is a Mahram to her. The requirement of her to cover herself is evidenced by the cause of revelation for the Ayah. So if anyone visits a woman, He must ask permission to enter, whether He is a mahram or non-Mahram. The seeking of permission implies that she should cover herself from non-Mahram.

Suala la pili: tangu kuvamiwa kwa utamaduni wa Magharibi na kutawaliwa kwa nchi za Kiislamu kwa mifumo ya kikafiri, wanawake wasio Waislamu wameanza kutoka nje wakiwa karibu uchi; wakionyesha vifua vyao, migongo, nywele, mikono na miguu ya chini. Baadhi ya wanawake Waislamu walianza kuwaiga na nao pia wakatoka hadharani wamevaa kwa namna hii, hadi mwanamume asiweze kutofautisha kati ya mwanamke Mwislamu na mwanamke asiye Mwislamu wanapotembea sokoni au wanaposimama dukani wakibishana bei ya kununua. Wanaume Waislamu waliokuwa wakiishi katika miji hii hawakuweza kuondoa munkar hii peke yao. Pia hawakuweza kuishi katika miji hii bila kutazama 'Awrah hizi za wanawake. Mwanamume kwa lazima angetazama 'Awrah ya mwanamke kutokana na mtindo wao wa maisha na aina ya majengo waliyoishi humo. Hakuna mwanamume aliyeweza kujilinda asitazame 'Awrah za wanawake; mikono yao, vifua vyao, migongo yao, miguu yao ya chini na nywele zao, bila kujali ni kiasi gani alijaribu kutotazama, isipokuwa ikiwa angekaa nyumbani kwake na asitoke. Mwanamume hawezi kubaki nyumbani kwani ana haja ya kujenga mahusiano na watu kwa ajili ya kununua, kuuza, kukodisha, kazi na mambo mengine kama hayo. Hawezi kufanya mahusiano kama hayo huku akijilinda na 'Awrah hizo. Hata hivyo, katazo la kutazama wanawake wa namna hii liko wazi katika Kitabu na Sunnah, na tatizo hili linaepukwa tu katika hali mbili:

As for the second issue; since the onslaught of the western culture and the rule of the Muslim countries by the systems of Kufr, non-Muslim women have started to go out semi-naked; showing their chests, backs, hair, arms and lower legs. Some Muslim women began to imitate them and also went out in public attired in this manner, until a man could not tell the difference between a Muslim woman and a non-Muslim woman when they walk in the market or stand in a shop haggling for purchase. The Muslim men who lived in these cities were unable to eradicate this munkar by themselves. They were also unable to live in these cities without looking at these 'Awrah of women. A man would inevitably look at a woman's 'Awrah due to their lifestyle and the type of building in which they lived. No man could guard Himself from looking at the 'Awrah of women; their arms, chests, backs, lower legs and hair, no matter how much He tried not to look, except if He sat in his own house and didn't leave it. A man could not remain at home as He has to establish relations with people in terms of buying, selling, leasing, work and others similar. He could not undertake such relationships whilst guarding Himself from such 'Awrah. However, the prohibition of looking at such women is clear in the Kitab and Sunnah and this problem is circumvented only in two situations:

Kwanza, ni kutazama ghafla (Nazrat al-Fuja'a) ambayo mtu hukutana nayo akiwa hadharani. Mtu huyu anasamehewa kwa kutazama kwa mara ya kwanza bila kutarajia (kwenye 'Awrah), lakini analazimika kutotazama tena, kama ilivyopokewa kutoka kwa Jarir bin Abdullah, aliyesema: Nilimuuliza Mtume wa Allah ﷺ kuhusu kutazama ghafla (Nazrat al-Fuja'a), naye akaniamuru niielekeze macho yangu mbali. Imepokewa kwa mamlaka ya Ali kwamba alisema: Mtume wa Allah ﷺ aliniambia: "Usifuatishe kutazama kwa mara ya kwanza kwa kutazama mara ya pili. Ya kwanza ni halali kwako, lakini ya pili si halali." Katika hali ambapo mwanamume asiye Mahram anazungumza na mwanamke ambaye kichwa chake na mikono yake vimefunuliwa pamoja na sehemu nyingine ambazo amezoea kuonyesha, huyo mwanamume lazima aelekeze macho yake mbali na kushusha mtazamo wake. Hili limepokewa na Abu Dawood: al-Fadhl bin Abbas alikuwa mwenzi wa Mtume ﷺ wakiwa wamepanda mnyama, wakati mwanamke kutoka Banu Khath'am alipokuja kutafuta Hukm (hukumu). Al-Fadhl akaanza kumtazama, naye akamtazama, hivyo Mtume wa Allah ﷺ akamgeuzisha uso wake mbali naye. Allah (SWT) amesema:

Firstly, the sudden look (Nazrat al-Fuja'a) which is what He encounters whilst in public. This person is forgiven for the first unexpected look (at an 'Awrah) but He is obliged not to look again as has been narrated from Jarir b. Abdullah, He said: I asked the Messenger of Allah (pbuh) about the sudden look (Nazrat al-Fuja'a), so He instructed me to divert my gaze. It has been narrated on the authority of Ali that He said: The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” In a situation where a non-Mahram man is talking to a woman whose head and arms are uncovered as well as other parts she has become accustomed to show, He must divert his sight and lower his gaze. This has been narrated by Abu Dawood: al-Fadhl b. Abbas was the Prophet's riding partner at the time when a woman from Banu Khath'am came seeking a Hukm (ruling), so al-Fadhl began to look at her and she at Him, so the Messenger of Allah (pbuh) made Him turn his face from her. Allah (swt) Has said:

"Waambie wanaume waumini wapunguze macho yao na walinde sehemu zao za siri". [An-Nur: 30] Maana ya 'kupunguza macho' ni kuyazuia. Suluhisho la tatizo hili ni mwanaume kupunguza macho yake wakati, kwa mfano, anashiriki mazungumzo ya lazima naye, anasafiri kwa gari au anakaa kwenye baraza kutokana na joto kali la kiangazi. Haya ni mahitaji yanayo sehemu ya mambo ya lazima ya maisha ya hadharani kwa mwanaume. Yeye hana uwezo wa kuzuia mtihani huu wa wanawake kufichua 'Awrah zao, hivyo analazimika kupunguza macho yake kulingana na amri ya Aya hii.

“Tell the believing men to lower from their gaze and protect their private parts”. [An- Nur: 30] What is meant by 'lowering the gaze' is to curtail it. The solution to this problem is the lowering of the gaze by the man whilst, for example, partaking in necessary conversations with her, travelling by car or sitting on a balcony due to the intense summer heat. These are needs which are part of the necessities of the public life for man. He does not have the ability to repulse this affliction of the womens' uncovering of their 'Awrah and so He is obliged to lower from his gaze in accordance with the provision of the Ayah.

Haiwezekani kusema hapa kwamba mtihani huu wa kutazama 'Awrah ya wanawake umekuwa jambo lisiloepukika na ni vigumu kujilinda nao. Kwa hakika, kanuni hii inapingana na Shari'a. Haramu haigeuki kuwa Halali inapokuwa mtihani, wala Halali haigeuki kuwa Haramu inapokuwa mtihani. Haiwezi kusemwa kwamba wanawake hao ni makafiri, hivyo wanapaswa kushughulikiwa kwa njia ile ile kama wajakazi. Kwa hiyo 'Awrah yao ni sawa na ya mjakazi. Hili si sahihi kwa sababu Hadith hii ni ya jumla na inawahusu wanawake wote, si wanawake wa Kiislamu peke yao. Mtume ﷺ alisema: "Ewe Asmaa, mwanamke akifikia umri wa kubaleghe, haifai kuonekana kutoka kwake isipokuwa hiki na hiki", akaonyesha uso wake na mikono yake. Hadith inakataza kumtazama mwanamke, awe Mwislamu au si Mwislamu, na hii ni ya jumla inayotumika katika hali zote. Mwanamke kafiri hafananishwi na mjakazi kwa sababu mfano huo hauna maana.

It cannot be said here: that this affliction of looking at the 'Awrah of women has become unavoidable and is difficult to guard against. Indeed, this principle contradicts the Shar’a. The Haram does not become Halal when it becomes an affliction and nor does the Halal become a Haram when it becomes an affliction. It cannot be stated that these women are unbelievers and so they should be dealt with in the same way as the slave girls. Thus their 'Awrah is the same as that of the slave girl. This is not true because the Hadith is general and applies to all women, not exclusively to Muslim women. The Prophet (pbuh) said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this”, and He pointed to his face and hands. The Hadith prohibits looking at a woman whether she is Muslim or non-Muslim and this is general applicable to all situations. The Kafir woman is not compared to the slave girl because the analogy is devoid of meaning.

Wanaume wanaotembelea nyumba zisizo zao, ambamo wanaishi wanawake wasio Mahram, wanapaswa kuinamisha macho yao kutoka kwa kile kinachozidi mikono na uso. Wale wanaoishi katika miji na wanalazimika kuingia katika jamii au kushughulika na wanawake makafiri wanaofichua 'Awrah yao, katika mambo ya kununua, kuzungumza, kukodi, kupangisha au kuuza, wanapaswa kuinamisha macho yao wakati huo. Wanapaswa kupunguza mkutano huo kwa kile wanachohitaji kwa lazima tu.

Men who visit houses other than their own, where non-Mahram women reside, should lower their gaze from that which exceeds the hands and face. Those who live in the cities and are forced to go into society or deal who are in terms of buying, talking, renting, leasing or selling with Kafir women revealing their 'Awrah, should lower their gaze during that time. They should limit the encounter to that which they necessarily need.

Kuhusu kupeana mkono, kati ya mwanamume na mwanamke, inaruhusiwa bila kizuizi kati yao, kutokana na yaliyothibitishwa katika Sahih Bukhari kuhusu Umm Atiyya. Alisema: "Tulitoa Bay'a kwa Mtume wa Allah ﷺ, basi yeye ﷺ alatusomea kwamba wasimshirikishe Allah na akatukataza kulia kwa sauti (kwa ajili ya maiti). Mwanamke mmoja miongoni mwetu alirudisha mkono wake....." Bay'a ilikuwa ikichukuliwa kwa kupeana mikono. Yeye alirudisha mkono wake na kuuvuta nyuma baada ya kuunyoosha kwa ajili ya bay'a. Hii pia inamaanisha kwamba wengine hawakurudisha mikono yao, nao walitoa bay'a kwa kupeana mikono. Pia maana (Mafhum) ya kauli ya Allah (SWT) "Au mmewagusa wanawake" [An-Nisa 43], kwa maneno yake yanayojumuisha wanawake wote kuhusu kwamba kugusa kunabatilisha wudhuu, inaonyesha kwamba hukumu hiyo imewekewa mipaka katika kubatilisha wudhuu kwa kugusa wanawake. Hivyo, kuwagusa bila tamaa si haramu, na kupeana nao mikono pia si haramu. Kama vile mkono wa mwanamke si 'Awrah, na si haramu kumtazama bila tamaa, kupeana mikono pia hakukatazwi.

With regard to a handshake, between a man and a woman, it is permitted with no barrier between them due to what has been established in the Sahih Bukhari regarding Umm Atiyya. She said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman among us withdrew her hand.....” The pledge used to be taken by the shaking of hands. She withdrew her hand and retracted it after extending it for the pledge. This also implies that the others did not withdraw their hands and they took the pledge by shaking hands. Also the meaning (Mafhum) of the saying of Allah (swt) “Or you have touched the women” [ An-Nisa 43] with its wording that includes all women regarding that touching invalidates ablution (Wudu), indicates the restriction of the rule to the invalidation of Wudu by touching of women. Thus touching them without desire, is not Haram and so shaking their hands is not Haram either. Just as the woman's hand is not 'Awrah, and it is not forbidden to look at her without desire, handshaking is not forbidden either.

Ruhusa ya kupeana mikono iko kinyume na kitendo cha kubusu. Mwanamume kumbusu mwanamke asiye Mahram wake, na mwanamke kumbusu mwanamume asiye Mahram wake, ni haramu kwa sababu ni mojawapo ya mambo yanayotangulia zinaa (Zina). Ni asili ya busu kama hilo kwamba kwa kawaida huwa ni utangulizi wa zinaa, hata kama hakuna tamaa yoyote ndani yake na haikupelekea zinaa. Mtume ﷺ alimwambia Maiz, alipomjia akitaka kutakaswa kwa sababu alikuwa amezini; "Labda ulimbusu." Hii inaonyesha kwamba busu za namna hiyo ni utangulizi wa zinaa. Aya na Hadithi zinazokataza zinaa zinajumuisha pia katazo la mambo yote yanayotangulia zinaa, hata kugusa, ikiwa kwa asili yake linaleta utangulizi wa zinaa. Mambo kama hayo hutokea ikiwa mtu mwenye nia mbaya kwa mwanamke anataka kumshawishi au kumbusu, kumshika kwa nguvu, au kumkumbatia, kama inavyofanyika baina ya baadhi ya vijana waliopotoka wa leo. Busu ya namna hii ni haramu hata kama ilikusudiwa kumsalimia mtu aliyerejea kutoka safarini, kwa sababu asili ya busu kama hiyo baina ya vijana wa kiume na wa kike ni utangulizi wa zinaa.

The permissibility of the shaking of hands is contrary to the act of kissing. A man's kissing of a (non-Mahram) woman and vice versa is forbidden because it is one of the preludes to fornication (Zina). It is the nature of such a kiss that would normally be a prelude to zina, even if there was no actual desire in it and it did not lead to zina. The Prophet (pbuh) said to Maiz, when He came to Him demanding that He be purified because He had committed fornication; “perhaps you kissed”. This indicates that such kisses are a prelude to zina. The verses and Ahadith, which prohibit Zina, include the prohibition of all the preludes to it even the touching, if by its nature it constitutes a prelude to zina. Such preludes take place if a person who has designs on a woman, wishes to seduce or kiss her, hold her tightly, or embrace her similar to what takes place between some of the disgraceful youth today. This kind of kissing is prohibited even if it was for the purpose of greeting someone on return from a journey as the nature of such a kiss between young men and women acts is a prelude to zina.