Babban aikin mace shi ne ta zama uwa, kuma mai kula da gida, kuma ita ce daraja da dole ne a kare ta.

The primary role of women is that she is a mother and responsible over the household and she is an honour that must be protected.

Wannan labari ya samo asali daga hujjoji masu yawa: na farko, hujjojin da suke ƙarfafa aure da cewa mace tana da haƙƙi mafi girma a renon yaro. Na biyu, hujjojin da suke hana mace barin gidan mijinta ba tare da izininsa ba, kuma suke wajabta mata yi wa mijinta hidima. Na uku, hujjojin da suka shafi Awrah (sassan jiki da dole ne a rufe su a bainar jama'a da gaban wadanda ba 'yan uwa ba), wurin zamanta na keɓe, haramcin khalwah (mace da namijin da ba su da zumunci su kasance su kaɗai a wuri mai zaman kansa), haramcin mace ta yi tafiya ba tare da wani na kusa da ita daga cikin maza ba, da haramcin Tabarruj (ado da ke jawo hankali).

This article is derived from numerous evidences: firstly, the evidences which encourage marriage and that the woman has more rights in the nursing of the child. Secondly, the evidences which prohibit the woman from leaving her husband’s house without his permission and obligate her to serve her husband. Thirdly, the evidences regarding the Awrah (private parts of body that must be covered in public and in front of non-family members), the private sphere of life for her, the prohibition of khalwah (for an unrelated man and woman to be alone together in private space), the prohibition of the woman travelling without a close male relative and the prohibition of Tabarruj (beautification which attracts attention).

Hujja ta farko an ambato ta daga hadisin Anas cewa Annabi (phuh) yakan umurci mutane su yi aure (su kiyaye tsarkinsu), kuma yana hana zaman kashe aure sosai; ya ce: «Ku auri mace mai ƙauna, mai yawan haihuwa, domin ni zan yi alfahari da yawanku a gaban annabawa a ranar Alƙiyama».

The first evidence has been mentioned in a narration from Anas that the Prophet (phuh) used to instruct people to be chaste, while vigorously prohibiting celibacy; he (phuh) said. .» تَ زَوَّجُوا الْوَدُ ودَ الْوَلُودَ، إِنِّي مُكَاثِرٌ بِكُمُ الأَنْبِيَاءَ ي وَْمَ الْقِيَامَةِ « .

"Ku auri mata masu tausayi da masu haihuwa, gama lallai ni zan yi gasa da Annabawa (phuh)s da yawan ku a ranar Alkiyama," (Ahmad ne ya ruwaito shi da isnadi Hasan). Ma'qal b. Yasar ne ya ruwaito.

“Marry from those who are tender and fertile, for indeed I will compete with the Prophet (phuh)s in your great numbers on the day of judgement” (reported by Ahmad with a Hasan chain). Ma’qal b. Yasar narrated.

. فَ قَالَ: إِنِّي أَصَ بْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ جَاءَ رَجُلٌ إِلَى النَّبِيِّ « وَإِن هََّا لاَ تَلِدُ أَفَأَتَ زَوَّجُهَا؟ قَالَ: لاَ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَ نَ هَاهُ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَ قَالَ: تَ زَوَّجُوا » الْ ودُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمُ الأُمَمَ .

. فَ قَالَ: إِنِّي أَصَ بْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ جَاءَ رَجُلٌ إِلَى النَّبِيِّ « وَإِن هََّا لاَ تَلِدُ أَفَأَتَ زَوَّجُهَا؟ قَالَ: لاَ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَ نَ هَاهُ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَ قَالَ: تَ زَوَّجُوا » الْ ودُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمُ الأُمَمَ .

Wani mutum ya zo wurin Annabi (phuh) ya ce: "Na samu wata mace mai kyau kuma daga gida mai daraja, amma ba ta iya haihuwa. Shin in aure ta?" Ya ce: "A'a." Sai ya sake zuwa gare shi karo na biyu, shi ma ya hana shi. Sai ya zo gare shi karo na uku, sai Annabi (phuh) ya ce: "Ku auri masu tausayi da masu haihuwa, domin lallai ni zan yi gasa da sauran al'ummai saboda yawan ku." (Abu Dawud da Ibn Hibban da Al-Hakim suka ruwaito, wanda shi ya tabbatar da ingancinsa.) Wannan yana nuna cewa hikimar aure da manufar da ake so ita ce haihuwa, kuma ya hana auren mace da angonta ya sani cewa ba ta haihuwa, sai dai wannan hani ba hani ne na ƙarshe ba, saboda babu alamar cewa hani ne na ƙarshe, haka kuma saboda hadisan da suka ruwaito izinin janye maniyyi, watau don hana samun ciki. Daga cikin waɗannan dalilai akwai abin da Muslim ya ruwaito daga Jabir, wanda ya ce:

“A man came to the Prophet (phuh) and said “I have found a woman who is beautiful and of noble descent, but she cannot bear children. Shall I marry her?” He said: “No”. Then he came to him again for the second time and he told him not to. Then he came to him a third time, so the Prophet (phuh) said “Marry those who are tender and fertile, for indeed I will compete against the other nations with your great numbers”” (reported by Abu Dawud and Ibn Hibban and Al-Hakim, who authenticated it). This indicates that the wisdom behind marriage and the intended result is childbirth, and he prohibited marrying a woman who was known by her fiancé to be barren, though this is a non-decisive prohibition due to the absence of an indication of decisiveness, as well as the evidences reported that permit withdrawal, in other words, for the sake of preventing pregnancy. From these evidences is what Muslim reported from Jabir who said.

.» فَ لَمْ يَ نْ هَنَا فَ ب لَغَ ذَلِكَ نَبِيَّ اللَّهِ كُنَّا نَ عْزِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ « .

.» فَ لَمْ يَ نْ هَنَا فَ ب لَغَ ذَلِكَ نَبِيَّ اللَّهِ كُنَّا نَ عْزِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ « .

"Mun kasance muna janyewa (muna yin 'azl) a zamanin Manzon Allah ﷺ, kuma hakan ya kai ga Manzon Allah ﷺ, amma bai hana shi ba." Don haka ana halatta a auri mace bakaruwa, duk da cewa yana da kyau a auri waɗanda za su iya haihuwa da yawa, kamar yadda aka ba da shawara bisa ga riwayoyin da suka gabata. Wato, babban abin da ake nufi da mace shi ne ta zama uwa, sannan matar aure, kuma a yi zaman aure bisa abin da Ash-Shari'a ta halatta kuma ta ƙarfafa. Bugu da ƙari, an riwaito daga 'Abdullah ɗan 'Amr ɗan Al-'As.

“We used to withdraw (practice coitus interruptus) at the time of the Messenger of Allah (pbuh) , and that reached the Messenger of Allah (pbuh) and he did not prohibit it”. So it is permitted to marry a woman who is barren, though it is preferable to marry those who can bear many as it is recommended in accordance with the previous narrations. In other words, the woman is primarily to be a mother, and then a wife and to have spousal relations in accordance with what the Shari’ah made permitted and recommended. Additionally, it is narrated from ‘Abd Allah b. Amr b. Al-‘Aas.

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ ابْنِي هَذَا كَانَ بَطْنِي لَهُ وِعَاءً، وَثَدْيِي لَهُ « سِقَاءً، وَحِجْرِي لَهُ حِوَاءً، وَإِنَّ أَبَاهُ طَلَّقَنِي وَأَرَادَ أَنْ يَ نْ تَزِعَهُ مِنِّي، فَ قَالَ لَهَا رَسُولُ اللَّهِ » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي : .

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ ابْنِي هَذَا كَانَ بَطْنِي لَهُ وِعَاءً، وَثَدْيِي لَهُ « سِقَاءً، وَحِجْرِي لَهُ حِوَاءً، وَإِنَّ أَبَاهُ طَلَّقَنِي وَأَرَادَ أَنْ يَ نْ تَزِعَهُ مِنِّي، فَ قَالَ لَهَا رَسُولُ اللَّهِ » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي : .

"Wata mace ta ce: 'Ya Manzon Allah, wannan ɗana ne da cikina ya ɗauke shi, nonona kuma kwalbar ruwa ce a gare shi, cinyata kuma mafaka ce a gare shi. Mahaifinsa ya sake ni, kuma yana so ya ƙwace shi daga gare ni.' Sai ya ce: 'Kin fi kowa cancantar sa muddin ba ki sake yin aure ba'" (Abu Dawud da Al-Hakim ne suka ruwaito shi, kuma Al-Hakim ya tabbatar da ingancinsa, Al-Dhahabi kuma ya amince da hakan). Don haka wannan ruwayar ta lissafa yanayi daban-daban da ke faruwa tsakanin uwa da ɗa, wanda ke nuna muhimmancin matsayin uwa, kuma ya ba ta riƙon ɗan. Waɗannan ruwayoyi biyu suna nuna cewa babban aikin mace shi ne ta zama uwa, baya ga ƙa'idojin da suka shafi ciki, haihuwa, da shayar da yaro.

“A woman said: “O Messenger of Allah, this is my son whom my stomach carried, my breast is a water-skin for him, and my lap is a guard for him. His father has divorced me and wants to take him away from me”. He said: “You have more right to him as long as you do not remarry”” (reported by Abu Dawud and Al-Hakim that authenticated it and Al-Dhahabi confirmed it). So the narration enumerated the various situations which occur between a mother and child, which indicates the importance of her motherhood, and he gave her custody. These two narrations indicate that the primary role of the woman is to be a mother, in addition to the rules related to pregnancy, birth and suckling the child.

Dalili ta biyu kuwa, an riwaito daga Anas cewa wani mutum ya yi tafiya bayan ya hana matarsa fita daga gidansu. Daga baya mahaifinta ya yi rashin lafiya, sai ta nemi izinin Manzon Allah ﷺ domin ta je ta duba shi, sai Manzon Allah ﷺ ya ce mata.

As for the second evidence, it is narrated from Anas that a man travelled having prohibited his wife from leaving their home, and subsequently her father became ill and so she sought permission from the Messenger of Allah (pbuh) to visit him, and the Messenger (pbuh) said to her.

.» اتَّقِي اللَّهَ وَلاَ تُخَالِفِي زَوْجَكِ « .

.» اتَّقِي اللَّهَ وَلاَ تُخَالِفِي زَوْجَكِ « .

"Ku ji tsoron Allah, kada ku saɓa wa mijinku," kamar yadda Ibn Qudamah ya ambata a cikin Al-Mughni. An karɓo daga Abu Hurairah cewa Manzon Allah ﷺ ya ce.

“Fear Allah, do not disobey your husband” as mentioned by Ibn Qudamah in Al-Mughni. It is narrated from Abu Hurayrah that the Messenger of Allah (pbuh) said.

.» لاَ يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ « .

.» لاَ يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ « .

"Ba ya halatta mace ta yi azumin nafila alhali mijinta yana nan, sai da izininsa" (hadisi muttafaqun alaihi). Kuma an rawaito daga Ibn 'Abbas cewa Annabi ﷺ ya ce: "Daga cikin haqqin miji a kan matarsa shi ne kada ta yi azumin nafila sai da izininsa."

“It is not allowed for a woman to fast while her husband is present, unless she has his permission” (agreed upon narration). And it is narrated from Ibn ‘Abbas that the Prophet (phuh) said. .» وَمِنْ حَقِّ الزَّوْجِ عَلَى زَوْجَتِهِ أَنْ لاَ تَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِهِ « .

"Mijin yana da hakki a kan matarsa cewa ba za ta yi azumin nafila ba sai da izininsa" (wanda Al-Tabarani ya ruwaito). Shari'a ta ba mata damar ziyartar mahaifinsu idan sun yi rashin lafiya, da kuma damar yin azumin nafila, amma ta sanya hakan a ƙarƙashin haƙƙin mijinta a kanta, wanda ke nuna cewa babban aikinta shi ne kula da gida.

“The husband has a right over his wife that she does not undertake any voluntary fasting except with his permission” (reported by Al-Tabarani). The Shari’ah has given women the right to visit their father if they became ill, and the right to do voluntary fasting, but it made it subservient to the husband’s right over her, which indicates that the primary role is that she is responsible over the home.

Hakika, an ruwaito cewa Annabi ﷺ.

Additionally, it is reported that the Prophet (phuh).

.» قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

.» قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

“ya yanke hukuncin cewa ’yarsa Fatima ce take yin aikin gida, shi kuma ’Ali yana yin aikin waje”, wanda Ibn Abi Shaybah ya ruwaito daga Damrah b. Habib. Ko da yake Abu Bakr Bin Maryam Al-Ghassani yana cikin sarkar ruwaitowar, ma’anarsa tana cikin ruwaitar da Ahmad ya ruwaito a Al-Musnad da sarkar ruwaito mai kyau (Hasan) daga ’Ali (ra), wadda ta ambaci cewa:

“ruled that his daughter Fatima discharges housework, and ‘Ali the outdoor work” reported by Ibn Abi Shaybah from Damrah b. Habib, and although Abu Bakr Bin Maryam Al- Ghassani is in the chain of the narration, the meaning of it is in the narration which Ahmad reported in Al-Musnad with a Hasan chain from ‘Ali (ra) which mentioned:

. فَ قَالَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ سَنَ وْتُ حَتَّى اشْتَكَيْتُ ...« صَدْرِي وَقَالَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْ هَا قَدْ طَحَنْتُ حَتَّى مَجَلَتْ يَدَايَ وَقَدْ جَاءَكَ اللَّهُ بِسَبْيٍ وَسَعَةٍ فَأَخْدِمْنَا... ثُمَّ قَالَ أَلا أُخْ بِرُكُمَا بِخَيْرٍ مِمَّا سَأَلْتُمَانِي قَالَا بَ لَى فَ قَالَ كَلِمَاتٌ عَلَّمَنِيهِنَّ جِبْرِيلُ عَلَيْهِ السَّلَام فَ قَالَ تُسَبِّحَانِ فِي دُبُرِ كُلِّ صَلَاةٍ عَشْرًا وَتَحْمَدَانِ عَشْرًا وَتُكَبِّ رَانِ عَشْرًا وَإِذَا أَوَيْ تُمَا إِلَى فِرَاشِكُمَا ف سَبِّحَا ثَلَاثًا وَثَلَاثِينَ وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ وَكَبِّ رَا أَرْبَ عًا وَثَلَاثِينَ قَالَ فَ وَاللَّهِ مَا تَ رَكْتُ هُنَّ مُنْذُ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَ لَيْهِ وَسَلَّمَ قَالَ فَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَلَا لَيْ ل ةَ صِفِّينَ فَ قَالَ قَاتَ لَكُمْ اللَّهُ يَا أَهْلَ الْعِرَاقِ نَ عَمْ » وَلَا لَيْ لَةَ صِفِّينَ .

. فَ قَالَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ سَنَ وْتُ حَتَّى اشْتَكَيْتُ ...« صَدْرِي وَقَالَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْ هَا قَدْ طَحَنْتُ حَتَّى مَجَلَتْ يَدَايَ وَقَدْ جَاءَكَ اللَّهُ بِسَبْيٍ وَسَعَةٍ فَأَخْدِمْنَا... ثُمَّ قَالَ أَلا أُخْ بِرُكُمَا بِخَيْرٍ مِمَّا سَأَلْتُمَانِي قَالَا بَ لَى فَ قَالَ كَلِمَاتٌ عَلَّمَنِيهِنَّ جِبْرِيلُ عَلَيْهِ السَّلَام فَ قَالَ تُسَبِّحَانِ فِي دُبُرِ كُلِّ صَلَاةٍ عَشْرًا وَتَحْمَدَانِ عَشْرًا وَتُكَبِّ رَانِ عَشْرًا وَإِذَا أَوَيْ تُمَا إِلَى فِرَاشِكُمَا ف سَبِّحَا ثَلَاثًا وَثَلَاثِينَ وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ وَكَبِّ رَا أَرْبَ عًا وَثَلَاثِينَ قَالَ فَ وَاللَّهِ مَا تَ رَكْتُ هُنَّ مُنْذُ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَ لَيْهِ وَسَلَّمَ قَالَ فَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَلَا لَيْ ل ةَ صِفِّينَ فَ قَالَ قَاتَ لَكُمْ اللَّهُ يَا أَهْلَ الْعِرَاقِ نَ عَمْ » وَلَا لَيْ لَةَ صِفِّينَ .

…Sai ‘Ali ya ce: Ya Manzon Allah, na rantse da Allah na shayar da gona har kirjina ya yi zafi, Fatima kuma ta ce ta niƙa gari har hannayenta suka yi kumbura, kuma Allah ya kawo maka bayi da yawa, don haka ka taimake mu (a wannan aiki)… Sai ya ce: Shin ba zan sanar da kai abin da ya fi abin da ka nema ba? Suka ce: Eh. Ya ce: Wasu kalmomi da Jibril ya koya mini: Bayan kowace sallah ka ce Subhanallah sau goma, Alhamdulillah sau goma, da Allahu Akbar sau goma, kuma idan ka kwanta sai ka ce Subhanallah da Alhamdulillah sau talatin da uku kowanne, da Allahu Akbar sau talatin da huɗu. Na rantse da Allah, ban daina yin hakan ba tun lokacin da Manzon Allah ﷺ ya koya mini. Sai Ibn Al-Kawa ya tambaye shi: Ko da a daren Siffin (yaƙin da ya yi da Mu’awiyya)? Sai ya amsa: Allah ya yaƙe ku, ya mutanen Iraƙi, I, ko da a daren Siffin ba.

“….and so ‘Ali said: O Messenger of Allah, I swear by Allah I irrigated the land until my chest hurt, and Fatima said I have grinded flour until my hands got blisters, and Allah has brought you many captives so help us (in this work)…So he said: should I inform you of something which is better than what you asked me? They said yes. He said: Some words which Jibril taught me: After each prayer Say Glory to Allah (sabih) ten times, Praise be to Allah (hamd) ten times, and Allah is Great (Kabbir) ten times, and when you go to bed then Sabih, and Hamd thirty three times each and Kabbir thirty four times. I swear by Allah, I did not leave doing that from the time that the Messenger of Allah (pbuh) taught me. Then Ibn Al-Kawa asked him: Not even on the night of Siffin (the battle with Mu’awiyah)? So he replied: May Allah fight you O people of Iraq, Yes, not even on the night of Siffin”.

A cikin wannan hadisi, Manzon Allah ﷺ bai zargi Ali (ra) ba saboda aikin ban ruwa a waje, haka kuma bai zargi Fatimah (ra) ba saboda niƙa gari a cikin gida, sai dai ya ba su wasu kalmomi da za su sauƙaƙa musu wahalar rayuwa, kuma su fi amfani da dorewa a gare su a Lahira.

In this report the Messenger (pbuh) did not blame Ali (ra) for working on the irrigation outdoors, nor Fatimah (ra) for grinding flour indoors, but rather gave them some words which would make the difficulty of life easier for them, and be of more benefit and lasting to them in the hereafter.

Haka kuma hadisin yana nuna wajibcin aikin mace a cikin gidanta, da aikin namiji a waje da gidan, domin neman bawa alama ce ta wahalar aikin da ke kanta a ciki da kuma na namiji a waje. Idan wadannan abubuwa ba su wajaba a kansu ba, da babu wata alama daga wahalar aikin, a irin wannan hali da babu wahala kuma babu kunci, idan ba wajibi ba ne.

Similarly the narration indicates the obligation of the work of the woman in her house, and the man’s work outside of it, since the request for a servant is an evidence of the difficulty of the work upon her inside and him outside, and if these issues were not obligatory upon them there would be no indication from the difficulty of the work, in which case there would be no difficulty and no hardship, if it was not obligatory.

Wannan yana daga mahangar abin da ake fahimta daga riwayar Ahmad a matsayin goyon baya ga riwayar Ibn Abi Shaybah.

This is from the angle of what is understood from the narration of Ahmad as a support for the narration of Ibn Abi Shaybah.

Har ila yau, Abu Hanifah ya yi amfani da wannan hadisin, haka kuma wasu malaman fiqihu da dama, kamar Abu Bakr Bin Abi Shaybah wanda ya ruwaito hadisin, da kuma Abu Ishaq Al-Jurjani wanda shi ma ya ruwaito hadisin ta hanyoyin ruwaya da yawa, kamar yadda marubucin Al-Mughni ya ambata, kodayake shi (Ibn Qudama) bai yi amfani da shi da kansa ba.

Also Abu Hanifah used the narration, as did a number of jurists, such as Abu Bakr Bin Abi Shaybah who reported the narration, as well as Abu Ishaq Al-Jurjani who also reported the narration through numerous chains as mentioned by the author of Al-Mughni, though he (ibn Qudama) did not use it himself.

Haka kuma Ibn Habib Al-Maliki a cikin Al-Wadiha ya ɗauki wannan riwayar ya yi amfani da ita. Ibn Hajar ya ambata a cikin Fateh Al-Bari: "Ibn Habib ya ruwaito daga Asbagh, Ibn Al-Majishun kuma daga Malik cewa aikin gida yana wajaba a kan mace, ko da ta kasance mai daraja, idan mijinta bai da ikon biyan kuɗin mai aiki. Ya ce: kuma saboda haka Annabi ﷺ ya wajabta wa Fatima aikin cikin gida, Ali kuma aikin waje."

In the same way Ibn Habib Al-Maliki in Al-Wadiha took the narration and used it. Ibn Hajar mentioned in Fateh Al-Bari: “And Ibn Habib reported from Asbagh and Ibn Al-Majishun from Malik that the housework is obliged upon the woman, even she was noble, if her husband was not financially able to pay (for a servant). He said: and for that reason the Prophet (phuh) obliged Fatima with the indoor work and Ali the outdoor”.

Bisa wannan, mun ɗauki riwayar da aka ambata daga Ibn Abi Shaybah.

Based upon that we take the mentioned narration of Ibn Abi Shaybah.

. » قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

. » قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

ya tsara wa 'yarsa Fatima aikin gida, sannan Ali kuma ya tsara masa aikin waje.

“he ruled his daughter Fatima with the housework, and Ali with the outdoor work”.

Kuma yana umurtar matansa su taimaka masa. Muslim ya ruwaito daga 'Aisha (ra), uwar muminai, cewa Manzon Allah ﷺ ya ce.

And he used to order his wives to help him. Muslim reported from 'Aisha (ra) the mother of the believers that the Messenger of Allah (pbuh) said.

.» يَا عَائِشَةُ هَلُمِّي الْمُدْيَةَ، ثُمَّ قَالَ اشْحَذِيهَا بِحَجَرٍ فَ فَعَلَتْ « .

.» يَا عَائِشَةُ هَلُمِّي الْمُدْيَةَ، ثُمَّ قَالَ اشْحَذِيهَا بِحَجَرٍ فَ فَعَلَتْ « .

"Ya 'Aisha, kawo wuka ka wurga ta da dutse." Kuma Ahmad ya ruwaito da isnadi ingantacce daga Ya'ish b. Takhfa Bin Qays Al-Ghifari, wanda ya ce: "Mahaifina yana daga cikin Ahlus-Suffa (mabukata) a zamanin Manzon Allah ﷺ... har ya ambata."

“O 'Aisha, bring the knife and sharpen it with a stone”. And Ahmad reported with an authentic chain from Ya’ish b. Takhfa Bin Qays Al-Ghifari who said my father was from the Al- Suffa (poor people at the time of the Prophet (phuh) )…until he mentioned.

. فَانْطَلَقْنَا مَعَهُ إِلَى بَ يْتِ عَائِشَةَ، فَ قَالَ: يَا عَائِشَةُ، أَطْعِمِينَا ... ثُمَّ قَالَ: يَا « » عَائِشَةُ، اسْ قِينَا .

. فَانْطَلَقْنَا مَعَهُ إِلَى بَ يْتِ عَائِشَةَ، فَ قَالَ: يَا عَائِشَةُ، أَطْعِمِينَا ... ثُمَّ قَالَ: يَا « » عَائِشَةُ، اسْ قِينَا .

"Saboda haka muka tafi tare da shi zuwa gidan 'Aisha, sai ya ce: Ya 'Aisha, ki ciyar da mu, ... sannan ya ce, Ya 'Aisha, ki kawo mana abin sha." Idan hidimta masa ya saba wa wani aiki da Shari'a ta halatta wa ita, kamar kasuwanci, ko wani abu da aka karfafa, kamar salloli na nafila, to hidimta masa ta fi muhimmanci. Don haka ya wajaba a kanta ta bar ayyukan da ba na wajibi ba da na karfafawa, ta yi masa hidima. Wadannan dalilai guda biyu sun tabbatar da cewa babban aikin mace shi ne kula da gida.

“So we went with him to the house of 'Aisha, so he said: O 'Aisha, feed us, ... then he said, O 'Aisha, bring us drinks”. If serving him conflicted with any action that the Shari’ah made Mubah (permitted) for her, such as trade, or anything recommended, such as recommended prayers, then serving him is preferred. So it would be upon her to leave behind the optional and recommended actions and instead serve him. These two evidences are proof that the primary role for the woman is to be responsible for the household.

Dangane da hujja ta uku, Annabi ﷺ ya ce.

As for the third evidence, the Prophet (phuh) said.

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

"Idan yarinya ta kai ga balaga (wanda ake gane shi da fara al'adar haila), bai dace a ga wani sashe na jikinta ba sai fuskarta da hannayenta biyu har zuwa wuyan hannu" wanda Abu Dawud ya ruwaito a matsayin hadisin Mursal daga Qatadah, kuma Qatadah ya taba haduwa da sahabi Anas, saboda haka hadisansa na Mursal ana aiki da su. Wannan shi ne takurawa akan tufafin mace da Awrah dinta, kuma hujja ce cewa ita martaba ce wacce dole ne a kare ta. Bugu da kari, Allah (SWT) ya ce.

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not correct that any part of her be seen other than her face and her two hands up to the wrists” reported by Abu Dawud as a Mursal narration from Qatadah, and Qatadah had met the companion Anas and so his Mursal narrations are acted upon. This is the restriction for the woman’s clothing and her Awrah, and it a proof that she is an honour that must be protected. Additionally, Allah (swt) said.

"Ya ku waɗanda suka yi imani, kada ku shiga gidaje banda gidajenku, sai kun nemi izini kuma ku yi wa mazaunansu sallama." (TMQ 24:27), kuma haka Allah (SWT) ya hana shiga gidaje ba tare da izinin mazauna ba, ya kuma ɗauki rashin izini a matsayin baƙunci, ya ɗauki bayar da izini a matsayin sanin juna, ya ce.

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their inhabitants.” (TMQ 24:27), and so Allah (swt) prohibited to enter houses without the permission of their occupants, and considered lack of permission to be estrangeent, and the granting of permission to be made familiar, and said.

"Har sai kun tabbatar da maraba." wanda ke nuni da neman izini. Izinin da ake nufi anan shi ne don hana shiga gida lokacin da mace ba ta rufe jikinta ba, shi ya sa ake bukatar izini ko da kuwa a wajen uwa. Cikin wata riwaya:

“Until you ascertain welcome.” which is an allusion that indicates requesting permission. The permission here is intended to prevent entering into a house when the woman is not covered, which is why permission is necessary even with the mother. In a narration:

. حَدَّثَنِي مَالِكٌ عَنْ صَفْ وانَ بْنِ سُلَيْمٍ عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ رَسُولَ اللَّهِ « سَأَلَهُ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ أَسْ تَأْذِنُ عَلَى أُمِّي؟ فَ قَالَ: نَ عَمْ، قَالَ الرَّجُلُ: إِنِّي مَعَهَا اسْتَأْذِنْ عَلَيْ هَا، فَ قَالَ الرَّجُلُ: إِنِّي خَادِمُهَا فَ قَالَ لَهُ : فِي الْبَ يْتِ، فَ قَالَ رَسُولُ اللَّهِ اسْتَأْذِنْ عَلَيْ هَا أَتُحِبُّ أَنْ تَ رَاهَا عُرْيَانَة ؟ قَالَ: لاَ، قَالَ: فَاسْ تَأْذِنْ : رَسُولُ اللَّهِ » عَلَيْ هَا .

. حَدَّثَنِي مَالِكٌ عَنْ صَفْ وانَ بْنِ سُلَيْمٍ عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ رَسُولَ اللَّهِ « سَأَلَهُ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ أَسْ تَأْذِنُ عَلَى أُمِّي؟ فَ قَالَ: نَ عَمْ، قَالَ الرَّجُلُ: إِنِّي مَعَهَا اسْتَأْذِنْ عَلَيْ هَا، فَ قَالَ الرَّجُلُ: إِنِّي خَادِمُهَا فَ قَالَ لَهُ : فِي الْبَ يْتِ، فَ قَالَ رَسُولُ اللَّهِ اسْتَأْذِنْ عَلَيْ هَا أَتُحِبُّ أَنْ تَ رَاهَا عُرْيَانَة ؟ قَالَ: لاَ، قَالَ: فَاسْ تَأْذِنْ : رَسُولُ اللَّهِ » عَلَيْ هَا .

"Malik ya gaya mini daga Safwan b. Sulaym, daga ‘Ata’ b. Yasar cewa wani mutum ya tambayi Annabi (phuh) ‘Shin in nemi izini kafin in ga mahaifiyata?’. Ya ce ‘Eh’. Sai mutumin ya ce “tana gida tare da ni”. Ya ce ‘Ka nemi izininta. Sai mutumin ya ce ‘Babu wanda zai yi mata hidima sai ni, shin har yanzu sai na nemi izini duk lokacin da zan gan ta?’. Ya ce ‘Ka nemi izininta. Shin kana so ka gan ta tsirara?’ Mutumin ya amsa: ‘A’a’. Sai Annabi (phuh) ya ce ‘To, ka nemi izini’” ﷺ Malik ya ruwaito a cikin Al-Muwatta, Abu Dawud kuma a cikin Al-Marasil daga ‘Ata’ b. Yasar, Ibn ‘Abd Al-Barr kuma ya ce a cikin Al-Tamhid cewa hadisi ne Mursal ingantacce, a cikin Al-Istidhkar kuma ya ce yana daga cikin hadisan Mursal ingantattu. Allah (swt) ya ce.

“Malik told me from Safwan b. Sulaym from ‘Ata’ b. Yasar a man asked the Prophet (phuh) ‘Should I seek permission to see my mother?’. He said ‘Yes’. So the man said “she is in the house with me”. He said ‘Seek her permission. So the man said ‘She has no one else to serve her other than me, should I still seek permission every time I see her?’. He said ‘Seek her permission. Would you like to see her naked?’ The man replied: ‘No’. So the Prophet (phuh) said ‘So seek permission’” reported by Malik in Al-Muwatta and Abu Dawud in Al-Marasil from ‘Ata’ b. Yasar, and Ibn ‘Abd Al-Barr said in Al-Tamhid that it is an authentic Mursal narration, and in Al-Istidhkar he said it is from the authentic Mursal narrations. And Allah (swt) said.

"Kuma ka faɗa wa mata masu imani kada su bayyana adonsu sai abin da ya bayyana daga cikinsa, kuma su rufa mayafansu a kan ƙirjinsu, kada kuma su bayyana adonsu sai ga mazajensu, ko ubanninsu, ko ubannin mazajensu, ko 'ya'yansu, ko 'ya'yan mazajensu, ko 'yan'uwansu, ko 'ya'yan 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu mata, ko matan da suke tare da su, ko abin da hannayensu na dama suka mallaka, ko maza masu bi wadanda ba su da sha'awar mata, ko yara ƙanana waɗanda ba su san al'amuran mata ba." (Suratul Nur 24:31). Saboda haka, Allah (SWT) ya ƙayyade abin da mace za ta iya bayyanawa a cikin rayuwarta ta gida, kuma ba ta barin wa kowa ya ga fiye da fuskarta da hannayenta sai iyalinta (Mahārim – maza waɗanda ba za su iya auren ta ba) da waɗanda ba su da sha'awar jima'i (yara da tsofaffi). Wannan takurawa a fili take nuna cewa mace daraja ce wadda dole ne a kare ta, shi ya sa aka kewaye ta da waɗannan dokoki. Kamar yadda aka ayyana Awrah ɗinta, haka kuma an ayyana daidai waɗanda aka halatta su ga fiye da haka daga Awrah ɗinta, wanda hakan ke nuna cewa mace tana samun kariya.

“And tell the believing women to not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women.” (TMQ 24:31). Therefore, Allah (swt) has defined what can be shown by the woman in her private life, and that she can only let her family (Maharim – those men who cannot marry her) and those who do not have sexual desires (children and elderly) see more than her face and hands. This restriction clearly indicates that she is an honour which must be protected, and so she is surrounded with these rules. In the same manner that her Awrah is defined, the people who are permitted to see more from her Awrah are also precisely defined, which indicates that the woman is protected.

Har ila yau, an riwaito daga Ibn ‘Abbas cewa ya ji Annabi ﷺ yana magana da mutane yana cewa.

Additionally, it has been narrated from Ibn ‘Abbas that he heard the Prophet (phuh) addressing the people saying.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ « .

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ « .

"Bai kamata namiji ya kasance shi kaɗai tare da mace ba sai dai idan tana tare da Mahram (dan uwa na kusa na namiji)" (muttafaqun alaihi). An kuma ruwaito cewa Annabi ﷺ ya ce.

“A man should not be alone with a woman unless she has a Mahram (male family member) with her” (agreed upon). It is also narrated that the Prophet (phuh) said.

. لاَ يَحِلُّ لامْرَأَةٍ تُ ؤْمِنُ بِاللَّهِ وَالْيَ وْمِ الآخِرِ تُسَافِرُ مَسِيرَةَ ي وَْمٍ إِلاَّ مَعَ ذِي « » مَحْرَمٍ .

. لاَ يَحِلُّ لامْرَأَةٍ تُ ؤْمِنُ بِاللَّهِ وَالْيَ وْمِ الآخِرِ تُسَافِرُ مَسِيرَةَ ي وَْمٍ إِلاَّ مَعَ ذِي « » مَحْرَمٍ .

"Ba a halatta ga mace mai imani da Allah da Ranar Lahira ta yi tafiyar yini da dare ba tare da Mahram ba" (Muslim ya ruwaito). Kuma a cikin ruwayar Ibn ‘Abbas cewa Annabi ﷺ ya ce.

“It is not permitted for a woman who believes in Allah and the Day of Judgement to travel a day and night journey without Mahram” (reported by Muslim). And in the narration of Ibn ‘Abbas that the Prophet (phuh) said.

. وَلاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، فَ قَامَ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ ...« » امْرَأَتِي خَرَجَتْ حَاجَّةً وَإِنِّي اكْ تُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، قَالَ: انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ .

. وَلاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، فَ قَامَ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ ...« » امْرَأَتِي خَرَجَتْ حَاجَّةً وَإِنِّي اكْ تُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، قَالَ: انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ .

“Mace ba za ta yi tafiya ba sai tare da Mahramin ta”. Wani mutum ya tashi ya ce: “Ya Manzon Allah! Matata ta tafi aikin Hajji, an kuma tura ni yaƙi a wani wuri kaza.” Manzon Allah ﷺ ya ce: “To, ka tafi ka yi Hajji tare da matarka.” (Muslim ne ya ruwaito shi daga Ibn ‘Abbas). Don haka Manzon Allah ﷺ ya janye shi daga rundunar da ke fita zuwa yaƙi, domin ya kare matarsa. Haka kuma Allah (SWT) ya ce.

“A woman must not travel unless she is with her Mahram” A man stood up and said ‘O Messenger of Allah: my wife has gone to pilgrimage and I was assigned to such and such expedition. The Messenger (pbuh) said “Then leave and go on pilgrimage with your wife” (reported by Muslim from Ibn ‘Abbas). So the Messenger (pbuh) withdrew him from the army which was going out to battle, in order to protect his wife. Also, Allah (swt) said.

“Kuma mata da suka tsufa, waɗanda ba su da sha'awar aure – babu laifi a kansu idan sun ajiye tufafin waje, [amma] ba tare da nuna ado ba.” (TMQ 24:60). Ma'anar ba ita ce kada a yi musu ado ba, domin yin ado yana halatta ga mace ba tare da wani sharadi ba; sai dai kada su nuna adonsu ta hanyar da za ta karkatar da hankalin maza zuwa gare su, don haka haramcin yana kan nuna ado a bayyane, ba kan adon kansa ba.

“And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment .” (TMQ 24:60). The meaning is not that they should not be beautified, since beautification is permitted for the woman without any restriction, rather they should not display their beautification in such a way that would turn men’s attention towards them, and so the prohibition is for the open display of the beautification and not the beautification itself.

Waɗannan dalilai duk suna nuna a fili cewa mace abu ne mai daraja wanda dole ne a kare shi, saboda haka an riga an bayyana hujjar wannan babin a fili.

These evidences all indicate conclusively that the woman is an honour that must be protected, and accordingly the proof of this article has been made clear.