Babban aikin mace shi ne ta zama uwa, kuma ita ce 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 maƙala ta dogara ne da hujjoji masu yawa: na farko, hujjojin da suke ƙarfafa aure da cewa mace tana da hakki 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 a gaban waɗanda ba 'yan uwa ba), da rayuwar mace ta keɓe, da haramcin khalwah (mazaje da mata marasa dangantaka su kasance su kaɗai a wuri mai keɓe), da haramcin mace ta yi tafiya ba tare da wani na kusa da ita daga cikin maza ba, da kuma haramcin Tabarruj (ado wanda 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 a cikin wani hadisi daga Anas cewa Annabi (phuh) yana umurtar mutane su yi aure, kuma yana hana kangewa a kan rashin aure sosai; ya ce: «Ku auri mace mai ƙauna, mai yawan haihuwa, domin ni zan yi alfahari da yawanku a gaban sauran Annabawa a Ranar Kiyama.»

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 waɗanda suke masu laushi da haihuwa, domin lallai ni zan yi alfahari da yawanku a gaban sauran Annabawa ﷺ a Ranar Alƙiyama," (Ahmad ya rawaito 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 wajen Annabi (phuh) ya ce: "Na sami wata mace kyakkyawa kuma ta 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 lalle ni zan yi alfahari da yawanku a gaban sauran al'ummai." (Abu Dawud da Ibn Hibban da Al-Hakim suka ruwaito, kuma Al-Hakim ya tabbatar da ingancinsa.) Wannan yana nuna cewa hikimar aure da manufar da ake so ita ce haihuwa, kuma ya hana auren mace wadda masoyinta ya sani cewa ba ta iya haihuwa, sai dai wannan hani ba hani ne mai tabbatacce ba, saboda rashin alamar tabbatarwa, haka kuma saboda hadisan da suka halatta janyewa, wato domin hana samun ciki. Daga cikin wadannan 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 yin azal (wato janyewa kafin fitar maniyyi) a zamanin Manzon Allah ﷺ, kuma hakan ya kai ga Manzon Allah ﷺ, bai hana shi ba." Don haka ana halatta a auri mace bakarariya, ko da yake abin da ya fi shi ne a auri wadda take haihuwa da yawa, kamar yadda aka ƙarfafa hakan bisa ga hadisan da suka gabata. Wato dai, babban abin da ake so daga mace shi ne ta zama uwa, sannan kuma matar aure, a kuma yi zamantakewar aure bisa abin da Shari'a ta halatta kuma ta ƙarfafa. Bugu da ƙari, an rawaito shi daga 'Abdullahi ɗan 'Amr ɗan Al-'Aas.

“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 ruwan leda ne a gare shi, cinyata kuma mafaka ce a gare shi. Mahaifinsa ya sake ni, kuma yana so ya kwace shi daga hannuna". Sai ya ce: "Kin fi cancantar tarbiyyarsa muddin ba ki sake aure ba"" (Abu Dawud da Al-Hakim ne suka ruwaito shi, Al-Hakim ya tabbatar da ingancinsa, Al-Dhahabi kuma ya amince da hakan). Don haka hadisin ya lissafa yanayi daban-daban da ke faruwa tsakanin uwa da ɗa, wanda hakan ke nuna muhimmancin uwantakarta, kuma ya ba ta haƙƙin renon ɗan. Waɗannan hadisai guda biyu suna nuna cewa babban aikin mace shi ne ta zama uwa, baya ga dokokin 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 rawaito daga Anas cewa wani mutum ya yi tafiya bayan ya hana matarsa barin gidansu, sai daga baya mahaifinta ya yi rashin lafiya, sai ta nemi izinin Manzon Allah ﷺ ta je ta duba shi, sai Manzon 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 « .

"Ka ji tsoron Allah, kada ka saba wa mijinki" 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" (Al-Tabarani ne ya ruwaito shi). Shari'ah ta ba mata damar ziyartar mahaifinta idan ya yi rashin lafiya, da kuma damar yin azumin nafila, amma ta sanya hakan a karkashin hakkin 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.

Har ila yau, 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 hukunci cewa 'yarsa Fatima tana aikin cikin gida, kuma Ali yana aikin waje” wanda Ibn Abi Shaybah ya ruwaito daga Damrah b. Habib, kuma duk da cewa Abu Bakr Bin Maryam Al-Ghassani yana cikin sarkar ruwayar, ma'anarsa tana cikin ruwayar da Ahmad ya ruwaito a Al-Musnad da sarkar ruwaya Hasan daga Ali (ra) wadda ta ambata 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 ƙasar har ƙirjina ya yi zafi, Fadima kuma ta ce ta niƙa gari har hannayenta suka yi kumburi, Allah kuma ya kawo maka bayi da yawa, don haka ka taimake mu (a wannan aiki)… Sai ya ce: Ashe, ba zan sanar da ku abin da ya fi abin da kuka nema ba? Suka ce: E. Sai ya ce: Wasu kalmomi da Jibrilu ya koyar da ni: Bayan kowace salla, ku ce Subhanallah sau goma, Alhamdulillah sau goma, da Allahu Akbar sau goma, idan kuma za ku kwanta, sai ku 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 daga lokacin da Manzon Allah ﷺ ya koyar da ni. Sai Ibn Al-Kawa ya tambaye shi: Ko da daren Siffin (yakin da aka yi da Mu’awiyya)? Sai ya amsa: Allah ya yaƙe ku, ya mutanen Iraƙi! I, ko da 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 da yake yi 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 dawwama 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 wajabcin 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 wanda ke kansa a waje. Idan waɗannan abubuwa ba su wajaba a kansu ba, da babu wata alama daga wahalar aikin, kuma a wannan yanayi da babu wahala ko kuntatawa, 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.

Haka kuma Abu Hanifah ya yi amfani da wannan hadisi, kamar yadda wasu malaman fiqhu suka yi, misali Abu Bakr Bin Abi Shaybah wanda ya ruwaito hadisin, da kuma Abu Ishaq Al-Jurjani wanda shi ma ya ruwaito hadisin ta hanyoyi masu yawa, kamar yadda marubucin Al-Mughni ya ambata, ko da yake 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 karbi riwayar ya kuma yi amfani da ita. Ibn Hajar ya ambata a cikin Fateh Al-Bari: "Ibn Habib ya ruwaito daga Asbagh, shi kuma Ibn Al-Majishun ya ruwaito daga Malik, cewa aikin gida wajibi ne a kan mace, koda ta kasance mai daraja, idan mijinta bai iya biyan kudin bawa ba. Ya ce: kuma saboda wannan dalili 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 ga haka, muna ɗaukar 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 yi wa 'yarsa Fatima mulki a kan aikin gida, Ali kuma ya yi masa mulki a kan aikin waje.

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

Kuma yakan umurci matansa su taimake shi. 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 wasa 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 (talakawan 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 ta saba wa wani aiki da Shari'ah ta halatta ga ita, kamar kasuwanci, ko wani aiki da aka karfafa, kamar sallolin nafila, to hidimta masa ta fi muhimmanci. Don haka ya wajaba a kanta ta bar ayyukan nafila da na karfafawa, ta yi masa hidima. Wadannan hujjoji 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 balaga (wanda ake gane shi da fara al'ada), 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 hadisi mursal daga Qatadah, kuma Qatadah ya haɗu da sahabi Anas, don haka hadisansa na mursal ana aiki da su. Wannan shi ne takurawa ga suturar mace da Awrarta, kuma hujja ce cewa ita daraja ce da 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 gidajen da ba naku ba har sai kun nemi izini kuma kun yi sallama ga mazauna cikinsu." (TMQ 24:27), don haka Allah (SWT) ya haramta shiga gidaje ba tare da izinin mazaunansu ba, ya kuma ɗauki rashin izini a matsayin baƙunta, ya ɗauki bada izini a matsayin sabawa da juna, ya kuma 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 nan an yi shi ne don hana shiga gida lokacin da mace ba ta cikin suturarta, shi ya sa wajibi ne a nemi izini ko da mahaifiya ce. A cikin wani hadisi:

“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 ba ni labari daga Safwan b. Sulaym daga ‘Ata’ b. Yasar cewa wani mutum ya tambayi Annabi (phuh) cewa: ‘Shin ina neman izini in ga mahaifiyata?’ Ya ce: ‘Eh.’ Sai mutumin ya ce: ‘Tana gida tare da ni.’ Ya ce: ‘Ka nemi izininta.’ Sai mutumin ya ce: ‘Ita ba ta da wani da 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 son ka gan ta tsirara?’ Mutumin ya amsa: ‘A’a.’ Sai Annabi (phuh) ya ce: ‘To sai ka nemi izini.’ Malik ne ya ruwaito shi a Al-Muwatta, Abu Dawud kuma ya ruwaito shi a Al-Marasil daga ‘Ata’ b. Yasar. Ibn ‘Abd Al-Barr ya ce a Al-Tamhid cewa hadisi ne Mursal ingantacce, a Al-Istidhkar kuma ya ce yana 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 ja 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 bin gida waɗanda ba su da sha'awar mata, ko yara waɗanda ba su san al'amuran mata na ɓoye ba.” (TMQ 24:31). Saboda haka, Allah (SWT) ya ƙayyade abin da mace za ta iya nunawa a rayuwarta ta sirri, kuma ba ta iya bari sai iyalinta (Maharim – waɗancan mazaje da ba za su iya auren ta ba) da waɗanda ba su da sha'awar jima'i (yara da tsofaffi) su gani fiye da fuskarta da hannayenta. Wannan takura a fili take nuna cewa ita abin girma ce wacce dole ne a kare ta, kuma shi ya sa aka kewaye ta da waɗannan dokoki. Kamar yadda aka ayyana Awrah ɗinta, haka kuma an ayyana daidai waɗanda aka yarda su ga fiye da 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 ruwaito 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 (dangin namiji)" (an yarda da shi). 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 ta isa tafiya sai tana tare da Mahramin ta." Wani mutum ya tashi ya ce: "Ya Manzon Allah! Matata ta tafi aikin Hajji, ni kuma an ba ni aikin yaki a wannan wuri da wancan." Manzon Allah ﷺ ya ce: "To, ka bar yakin ka tafi aikin 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 yaki, 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.

"Da mata masu shekarun daina haihuwa waɗanda ba su da sha'awar aure - babu laifi a kansu idan sun ajiye tufafinsu na waje [amma] ba tare da nuna ado ba." (TMQ 24:60). Ma'anar ba ita ce kada a yi musu ado ba, tun da yin ado halas ne ga mace ba tare da wani sharaɗi ba; a maimakon haka, 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.

Duk waɗannan dalilai suna nuna a fili cewa mace abin girma ne wanda dole ne a kare shi, saboda haka an bayyana hujjar wannan babi a sarari.

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.