8 Mwanaume na Mwanamke kabla ya Amri za Shari'ah - Mfumo wa Kijamii katika Uislamu | Quran Course

8 Mwanaume na Mwanamke kabla ya Amri za Shari'ah - Mfumo wa Kijamii katika Uislamu | Quran Course

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8 Mwanaume na Mwanamke kabla ya Amri za Shari'ah

8 Man and Woman before the Shari’ah Commandments

by Taqiuddin an-Nabhani7 min readViewed 77 times

Uislamu ulikuja na amri za Sharia (Takaleef Shari'ah), ambazo uliwawajibisha mwanaume na mwanamke. Na uliporeleza hukumu za Sharia (Ahkam Shari'ah) zinazoshughulikia matendo ya kila mmoja wao, haukutoa umakini wowote kwa suala la usawa (Musawa) au ulinganisho (Mufadala), wala haukulipa uzito hata kidogo. Badala yake uliona kwamba kulikuwa na tatizo mahususi lililohitaji suluhisho. Hivyo ulilishughulikia kama tatizo mahususi, bila kujali kama lilihusu mwanaume au mwanamke. Kwa hiyo suluhisho lilikuwa kwa tendo la binadamu, kwa tukio lenye tatizo, wala si kwa mwanaume au mwanamke. Kwa sababu hiyo, swali la usawa au kutokuwa na usawa kati ya mwanaume na mwanamke si mada ya mjadala. Usemi huu haupatikani katika sheria za Kiislamu. Kilichopo ni hukumu ya Sharia (Hukm Shari') ya tukio fulani, ambalo limetokana na binadamu fulani, awe mwanaume au mwanamke.

Islam came with the Shari'ah commandments (Takaleef Shari'ah), which it obliged on the man and the woman. And when it clarified the Shari'ah rules (Ahkam Shari'ah) which treat the actions of each of them, it did not give the issue of equality (Musawa) or comparison (Mufadala) any attention nor did it give it the slightest consideration. Rather it viewed that there was a specific problem which required a solution. So, it treated it in its capacity as a specific problem regardless of whether it was a problem pertaining to a man or a woman. Thus, the solution was for the action of a human, for the problem-incident, and not for the man or woman. Therefore, the question of equality or the lack of equality between the man and woman is not the subject of discussion. This expression is not present in the Islamic legislation. Rather what exists is the Shari'ah rule (Hukm Shari') of an incident, which has resulted from a certain human whether it be a man or a woman.

“Na hakika Sisi tumewatukuza wana wa Adam” [Al-Isra: 70] Hivyo, Uislamu ulipompa mwanamke haki (Huquq) na kumwekea wajibu fulani, na ukampa mwanamume haki na kumwekea wajibu fulani, haukuweka haki na wajibu isipokuwa zile zinazohusiana na maslahi yao kama yalivyobainishwa na Mwenye kutunga sheria. Pia ulitoa suluhisho kwa matendo yao, kwa kuwa ni matendo mahsusi ya binadamu fulani. Kwa hiyo, Mwenye kutunga sheria aliweka haki na wajibu kwa namna moja pale maumbile yao ya kibinadamu yalipohitaji zipewe kwa namna moja, na aliweka kwa namna tofauti pale maumbile ya kila mmoja yalipohitaji tofauti hiyo. Usawa huu katika haki na wajibu hauitwi usawa, kama vile tofauti hiyo haiitwi ukosefu wa usawa. Vilevile, tofauti katika haki na wajibu haieleweki kuwa ni ukosefu wa usawa au usawa. Hii ni kwa sababu Uislamu unapoangalia jamii, iwe inajumuisha wanaume au wanawake, unaiangalia katika hali yake kama jamii ya binadamu na si kitu kingine chochote. Ni asili ya jamii ya kibinadamu kuwa na wanaume na wanawake. Allah (SWT) amesema:

“And indeed We have honoured the children of Adam” [Al- Isra: 70] Thus, when Islam granted the woman rights (Huquq) and enjoined on her certain obligations and granted the man rights and enjoined on Him certain obligations, it only assigned rights and obligations which related to their interests as defined by the Legislator. It also provided solutions for their actions, in their capacity as specific actions of a particular human. Therefore, the legislator assigned the rights and obligations in the same manner when their human nature necessitated they should be granted in the same manner and it assigned them in a disparate manner when the nature of each necessitated such disparity. This equivalence in the rights and obligations is not termed equality just as it is not called inequality. Similarly the disparity in the rights and obligations is not understood to mean inequality or equality. This is because when Islam views the community, whether comprising of men or women, it looks at it in its capacity as a community of humans and nothing else. It is of the nature of a human community that it consists of men and women. Allah (swt) said:

"Enyi watu! Mcheni Mola wenu Mlezi, ambaye amewaumba kutoka nafsi moja (Adamu), na kutoka kwake akamuumba mkewe (Hawa), na kutoka kwao wawili akaeneza wanaume wengi na wanawake" [An-Nisaa: 1] Sharia za takalifu za kidini (Takaleef shariyya) zimewekwa juu ya msingi huu, na kwa mujibu wake, haki na wajibu wa wanaume na wanawake vimepangwa. Pale haki na wajibu vinapokuwa kwa binadamu, yaani majukumu ya kidini (Takaleef) yanayomhusu mwanadamu kwa sifa yake ya kuwa binadamu, basi utakuta usawa katika haki hizi na wajibu hizi, yaani utakuta usawa katika amri za kidini (Takaleef). Hivyo basi, haki na wajibu vitakuwa kwa wote, na vimepewa wanaume na wanawake wote kwa pamoja, bila tofauti wala ubaguzi. Kwa hiyo, utaona kwamba Uislamu haukuwabagua wanaume na wanawake pale ulipowalingania watu kwenye Imani. Pia haukuwabagua wanaume na wanawake katika amri ya kubeba wito wa Uislamu. Uliyafanya masharti yanayohusu ibada kama Swala, Saumu, Hijja na Zaka kuwa sawa katika wajibu wake wa kisheria. Pia ulifanya maelezo ya sifa za kimaadili yaliyokuja katika kanuni za Sharia kuwa maadili kwa wanaume na wanawake bila kutofautisha, na ukafanya kanuni za miamala ya kijamii (Mu’amalat) kama kununua, kukodisha, uwakala, ulezi na miamala mingine ya kijamii inayohusu binadamu, kuwa ni ile ile kwa wanaume na wanawake. Na uliweka adhabu kwa kukiuka sheria za Mwenyezi Mungu (swt) kama adhabu zilizoainishwa (Hudud), sheria za jinai (Jinayat) na adhabu za hiari (Ta'zeer) kwa wanaume na wanawake bila ubaguzi katika sifa yao ya kuwa binadamu. Zaidi ya hayo, Uislamu ulifanya kujifunza na kufundisha kuwa wajibu kwa Waislamu bila tofauti kati ya wanaume na wanawake. Basi kwa namna hii, Mwenyezi Mungu (swt) ameweka sheria zote zinazohusu binadamu kwa sifa yao ya kuwa binadamu, zikiwa ni zilezile kwa wanaume na wanawake bila ubaguzi. Kwa hiyo, amri kutoka mtazamo huu ni zile zile, na haki na wajibu pia ni vile vile. Aya na Hadithi zilizopo kuhusu kanuni kama hizo zimekuja kwa ujumla ('Aam) na jumuishi (Shaamil) kwa binadamu kwa kuwa ni binadamu, na kwa waumini kwa kuwa ni waumini. Kwa hakika, aya nyingi zinabainisha kwamba takleef (dhima ya kisheria) ni kwa mwanaume na kwa mwanamke. Allah (SWT) amesema:

“Oh mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from Him created his wife (Eve), and from them both He created many men and women” [An- Nisa: 1] The Shari'ah commandments (Takaleef shariyya) have been legislated upon this basis, and according to it, the rights and obligations of men and women have been assigned. When the rights and obligations are for the human, i.e. the obligations (Takaleef) which relate to man in his capacity as a human, then you will find equivalence in these rights and obligations, i.e. you will find the equivalence in the commandments (Takaleef). Thus, the rights and obligations will be for all, and assigned to all men and women as one, without difference or disparity. Hence, you will find that Islam did not differentiate between men and women when it invited people to the Iman (belief). It did not also differentiate between men and women in the commandment of carrying the call to Islam. It made the commandments relating to worships such as prayer, fasting, Hajj and Zakat the same in terms of their legal obligation. It made as well the description of the moral characteristics which have come in the Shari'ah rules as morals for men and women without distinction and made the rules of societal transactions (Mu’amalat) such as buying, renting, representation, guardianship and other such societal transactions relating to mankind, the same for men and women. And it imposed punishments for breaching the rules of Allah (swt) such as the determined punishments (Hudud), criminal laws (Jinayat) and discretional chastisements (Ta'zeer) on men and women without discrimination in their capacity as humans. In additon Islam made learning and teaching an obligation for Muslims with no difference between men and women. So, in this manner Allah (swt) has legislated all the rules pertaining to humans in their capacity as humans, the same for men and women without distinction. So, the commandments from this perspective are all the same, and the rights and obligations are also the same. The verses and Ahadith which are found with regards to such rules have come as general ('Aam) and inclusive (Shaamil) for humans in their capacity as humans, and for the believers in their capacity as believers. Indeed, many verses stipulate that the legal obligation (Takleef) is for the male and for the female. Allah (swt) said:

Wakati haki na wajibu hizi, na amri hizi za Shari'ah, zinapohusiana na tabia ya mwanamke kama mwanamke, katika maelezo yake kama mwanamke, na zinapohusiana na hali ya nafasi yake katika jamii na mahali pake katika jamii; au zinapohusiana na tabia ya mwanamume katika maelezo yake kama mwanamume, na zinapohusiana na hali ya nafasi yake katika jamii na mahali pake katika jamii; basi haki na wajibu hizi, yaani amri hizi (Takaleef), zitatofautiana kati ya mwanamume na mwanamke. Hii ni kwa sababu hazikuwekwa kuwa suluhisho la jumla kwa binadamu wote, bali ni suluhisho kwa aina hii ya binadamu ambaye sifa ya tabia yake ya kibinadamu ni tofauti na nyingine. Kwa hiyo, lazima kuwe na suluhisho kwa aina hii ya binadamu, si kwa binadamu wote. Hivyo, ushahidi (Shahada) wa wanawake wawili ni sawa na ushahidi wa mwanamume mmoja katika mambo yanayotokea miongoni mwa jamii ya wanaume na katika maisha ya umma. Kama vile ushahidi wa mwanamke kuhusu haki na miamala ya kijamii (Mu’amalat). Allah (swt) amesema:

When these rights and obligations, and these Shari'ah commandments relate to the nature of a female, in her description as a female, and they relate to the nature of her position in the community and her place in society, or when they relate to the nature of the man in his description as a male, and they relate to the nature of his position in the community and his place in society; then these rights and obligations i.e. these commandments (Takaleef) will be disparate between the man and woman. This is because they are not a general solution for humans but a solution for this type of human whose attribute of human nature is different from the other. Therefore, there must be a solution for this type of human, not for all humans. Hence, the testimony (Shahada) of two women is equal to the testimony of one man in actions which take place amongst the male community and in the public life. Such as the woman's testimony concerning rights and societal transactions (Mu’amalat). Allah (swt) said:

Uislamu umeamuru kwamba mavazi ya wanawake yawe tofauti na ya wanaume, kama vile ulivyoamuru mavazi ya wanaume yawe tofauti na ya wanawake. Umekataza mmoja wao kufanana na mwingine katika mavazi, na kufanana na kile kilicho mahsusi kwa jinsia moja kinachoitofautisha na jinsia nyingine, kama vile kupamba sehemu fulani za mwili. Imepokewa kutoka kwa Abu Hurayra (ra) kwamba alisema: "Mtume wa Allah ﷺ amemlaani mwanaume anayevaa mavazi ya wanawake, na mwanamke anayevaa mavazi ya wanaume." Imepokewa kutoka kwa Ibn Abu Mulayka kwamba alisema: "Iliulizwa kwa A'isha: 'Je, wanawake walivaa viatu?' Akasema: 'Mtume wa Allah ﷺ amemlaani mwanamke anayejifanya mwanaume (Rajla) miongoni mwa wanawake.'" Imepokewa kwamba 'Abd Allah b. 'Umru alisema: "Nilimsikia Mtume wa Allah ﷺ akisema: 'Wanawake wanaofanana na wanaume hawatuhusu sisi.'" Na Ibn 'Abbas alisema: "Nabii ﷺ amewalaani wanaume waliofanana na wanawake na wanawake waliofanana na wanaume." Na yeye ﷺ alisema: "Watoeni katika nyumba zenu." Na yeye (Ibn 'Abbas) alisema: "Hivyo Nabii ﷺ alimtoa fulani nje, na 'Umar akamtoa fulani mwingine." Na katika riwaya nyingine: "Mtume wa Allah ﷺ amewalaani wanaume wanaotaka kufanana na wanawake na wanawake wanaotaka kufanana na wanaume."

And Islam has ordered that the attire of women be different from men, just as it has ordered that the attire of men should be different from the attire of women. It forbade the one from resembling the other in attire, and from resembling what is particular to one gender which distinguishes it from another gender, such as adorning certain parts of the body. It has been narrated from Abu Hurayra (ra) that He said: “The Messenger of Allah cursed the man who wears the clothing of women, and the woman who wears the clothing of men”. It has been narrated from Ibn Abu Mulayka that He said: “It was said to A’isha; ‘Did the women wear shoes’? She said: ‘The Messenger of Allah cursed the manliness (Rajla) amongst the women’”. It has been narrated that 'Abd Allah b. 'Umru said: “I heard the Messenger of Allah (pbuh) saying ‘Women who resemble men don’t belong to us’”. And Ibn 'Abbas said “The Prophet (pbuh) cursed the effeminate amongst men and the manly amongst women.” And He (pbuh) said ‘Expel them from your houses’”. And He (Ibn 'Abbas) said: “so the Prophet expelled so-and-so out and 'Umar threw out such and such person.” And in one variant: “The Messenger of Allah cursed the men who seek to resemble women and the women who seek to resemble men”.

"Kwa sababu wanatumia (kuwahudumia) kutokana na mali zao" [An-Nisa: 34]. Kama vile Yeye amempa mwanamume haki ya kumrekebisha mkewe kwa mawaidha ya upole, kujitenga naye kitandani, au kumpiga kwa upole kwa kiasi kinachostahiki kosa lake. Yaani, pale anapokuwa mwasi, yaani anapomkaidi mumewe na kumwasi Yeye. Uislamu ulimpa mwanamke haki ya malezi juu ya mtoto mdogo, mvulana au msichana, na ukamzuia mwanamume kutoka kwenye malezi hayo. Uislamu pia ulimpa mwanamke haki ya kusimamia matumizi ya watoto pale baba yao anapochelewesha gharama zao au anapokuwa bakhili kwao. Mwanamume anazuiwa katika hali hii kusimamia matumizi hayo. Hind alimjia Mtume wa Allah ﷺ akasema: "Ee Mtume wa Allah! Hakika Abu Sufyan ni mtu bakhili. Hanipi matumizi ninayohitaji mimi na watoto wangu." Basi Mtume wa Allah ﷺ akamwambia: "Chukua kile kinachokutosha wewe na watoto wako kwa namna inayofaa (Bil Ma'roof)." Hakimu atamlazimisha kumpa nafaqah, na atampa haki ya kusimamia matumizi, na hataruhusiwa kudhibiti matumizi katika hali hii.

“Because they spend (to support them) from their means” [An- Nisa: 34] Just as He has given the man the right to discipline his wife by friendly exhortation, separating from her in bed or beating her lightly as much as the offence warrants. That is, when she is rebellious, i.e. disobeys her husband and rebels against Him. Islam gave the woman the right of custody over the minor, boy or girl, and barred the man from this custody. Islam also gave the woman the right to manage the expenditure for the children if their father delays their expenses or is miserly towards them. The man is prevented in this case from managing the expenses. Hind came to the Messenger of Allah and said “O Messenger of Allah! Indeed Abu Sufyan is a miserly man. He does not provide me with the maintenance that my children and I need.” So the Messenger of Allah told her “Take that which suffices you and your children in a fitting manner (Bil Ma'roof).” The judge will force Him to provide her with Nafaqah and give her the right to manage the expenditure and He will not be allowed to control the expenses in this case.

"Wala msitamani mambo ambayo Allah amewafadhilisha nayo baadhi yenu juu ya wengine. Kwa wanaume kuna sehemu ya yale waliyoyachuma, na kwa wanawake kuna sehemu ya yale waliyoyachuma." [An-Nisa: 32] Ubainishaji huu (Takhsees) hauna maana ya kutokuwa sawa. Bali ni suluhisho la matendo ya mwanamke katika hali yake ya kuwa mwanamke, na vilevile ni suluhisho la matendo ya mwanamume katika hali yake ya kuwa mwanamume. Matendo haya yote yameshughulikiwa katika kauli ya Mwekaji Sheria, inayohusu matendo ya binadamu. Ikiwa hali zao zote zitachunguzwa, inadhihirika kuwa suluhisho ni kwa tatizo la aina fulani ya binadamu katika hali yake ya kuwa aina fulani, na linapaswa kutofautiana na suluhisho linalomhusu binadamu katika hali yake ya kuwa binadamu. Mtazamo wa usawa au kutokuwa sawa hauzingatiwi kwa sababu si mada ya utafiti. Kinachozingatiwa ni kwamba ni suluhisho mahsusi kwa binadamu mahsusi. Na hii ndiyo asili ya tofauti katika hukumu zinazohusu wanaume na wanawake, ikilinganishwa na hukumu tofauti zilizotajwa. Vyovyote vile, ni suluhisho kwa tatizo la binadamu, iwe ni suluhisho lile lile kwa mwanamume na mwanamke, kama vile kutafuta elimu, au ni tofauti kati yao, kama tofauti inayohusu kubainisha 'Awrah ya wanaume na wanawake. Hii haimaanishi ubaguzi kati ya binadamu wala kwamba ni mjadala kuhusu usawa au kutokuwa sawa. Kuhusu yale yaliyotajwa katika riwaya (Athar) kwamba wanawake ni wapungufu kiakili na kidini; yanayokusudiwa ni katika matokeo yanayotokana, kuhusiana na akili na dini. Haimaanishi kwamba kuna upungufu katika akili yao au katika kushikamana kwao na dini. Kwa kuwa akili ni ile ile kwa upande wa sifa za asili (Fitra) za wanaume na wanawake, na kushikamana na dini pia ni sawa kwa upande wa imani na matendo ya wanaume na wanawake. Upungufu unaokusudiwa katika riwaya hii ni wa ushahidi wa mwanamke, kwa kuwa ushahidi wa wanawake wawili unalingana na ushahidi wa mwanamume mmoja. Pia unahusu upungufu wa idadi ya siku ambazo mwanamke anasali, kutokana na kuacha kusali kwa siku za hedhi (Hayd) kila mwezi na katika kipindi cha baada ya kujifungua (Nifas). Pia unahusu kuacha kwake kufunga wakati wa hedhi na baada ya kujifungua (Nifas) katika Ramadhani.

“And wish not for the things in which Allah has made some of you to excel others. For men there is allotted from what they have earned, (and likewise) from women there is allotted for what they have earned” [An- Nisa: 32] This specification (Takhsees) does not mean inequality. Rather it is a solution for the actions of the female in her capacity as a female, and as well, a solution for the actions of the male in his capacity as a male. All of these actions have been addressed in the speech of the Legislator which relates to the actions of the humans. If all of their realities are studied it becomes clear that the solution is for the problem of a particular type of human in its capacity as a certain type, and it should differ from the solution which is for a human in his/her capacity as a human. The perspective of equality or inequality is not considered because it is not the subject of study. What is noted is the fact that it is a specific solution for a specific human. And this is the nature of the disparity in the rules concerning the men and women with respect to the disparate rules that have been mentioned. In any case, they are a solution for the problem of a human, whether it is the same solution for both the man and the woman such as seeking knowledge, or it is disparate between them such as the disparity concerning the definition of the 'Awrah for men and women. This does not mean discrimination between humans or that it is a discussion about equality or inequality. As for what is mentioned in the report (Athar) that women are deficient intellectually and in terms of their deen; what is meant is in terms of the resultant effect, with regards to the mind and deen. It does not mean there is a deficiency in their intellect or in their adherence to the deen. Since the intellect is the same in terms of the natural characteristics (Fitra) of men and woman and adherence to the deen is also the same in terms of the belief and action of the men and the women. The deficiency that is intended in this report is in terms of the testimony of the woman, by making the testimony of two women equal to that of one man. It also refers to the deficiency in the number of days the woman prays, because of her abstention from prayer during her days of menstruation (Hayd) each month and in the postnatal period (Nifas). As well as of her abstinence from fasting during menstruation and after childbirth (Nifas) in Ramadhan.