Rayuwar aure rayuwa ce ta natsuwa; kuma ma'auratan su rayu tare a matsayin abokan zama. Qawwamah (shugabanci) na miji akan mata shugabanci ne na kulawa, ba na mulki ba. An wajabta mata ta yi masa biyayya, kuma an wajabta masa ya ciyar da ita ta fuskar kudi gwargwadon matsayin rayuwar da ake tsammani ga mace irinta.

Marital life is one of tranquillity; and the couple should live together as companions. The guardianship (Qawwamah) of the husband over the wife is a guardianship of care and not ruling. It has been made obligatory for her to obey him, and obligatory upon him to financially support her according to the expected standard of living of one like her.

Shaidun wannan maudu'i su ne maganganun Allah (SWT).

The evidences for this article are the words of Allah (swt).

"Shi ne wanda ya halicce ku daga rai guda, ya kuma halicci abokin zamanta daga gare ta, domin ya samu natsuwa da ita." (TMQ 7:189), da kuma maganarsa (SWT).

“It is He who created you from one soul and created from it its mate that he might dwell in security with her.” (TMQ 7:189), and His (swt) words.

"Kuma daga cikin alamominSa shi ne Ya halitta muku matan aure daga cikinku, domin ku samu natsuwa a gare su; kuma Ya sanya tsakaninku soyayya da rahama." (TMQ 30:21), kuma zama a nan yana nufin gamsuwa. Kalmomin Allah (SWT).

“And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy.” (TMQ 30:21), and living here means contentment. The words of Allah (swt).

"Kuma mata suna da hakki irin wanda ake tsammani daga gare su, bisa ga abin da yake da kyau." (TMQ 2:228), kuma Ibn ‘Abbas ya ce: "Suna da hakkin zama tare da kyautatawa, da a kula da su, kamar yadda suke da wajibcin biyayya bisa abin da aka wajabta a kansu game da mazajensu," kamar yadda Al-Qurtubi ya ambata a cikin Tafsirinsa. Da kuma faɗinSa (SWT).

“And due to the wives is similar to what is expected of them, according to what is reasonable.” (TMQ 2:228), and Ibn ‘Abbas said “They have the right of good companionship, and being taken care of, in the same way that they are to be obedient according to what has been obligated over them with respect to their husbands” as mentioned by Al-Qurtubi in his Tafsir. And His (swt) words.

"Ku zauna da su cikin alheri da adalci," (TMQ 4:19), kuma zaman aure ('ishrah) shi ne haɗuwa da gauraya. An ruwaito daga Jabir cewa Manzon Allah ﷺ ya ce a cikin huɗubarsa ta Hajjin bankwana.

“And live with them on a footing of kindness and equity.” (TMQ 4:19), and the living (‘ishrah) is the mixing and blending. It is narrated from Jaber that the Messenger of Allah (saw) said in his address in the farewell pilgrimage.

. فَاتَّ قُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْ تَحْلَلْ تُمْ فُ رُوجَهُنَّ « » بِكَلِمَةِ اللَّهِ .

. فَاتَّ قُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْ تَحْلَلْ تُمْ فُ رُوجَهُنَّ « » بِكَلِمَةِ اللَّهِ .

“Ku ji tsoron Allah (SWT) game da mata, domin kun karɓe su a matsayin amana daga wurin Allah (SWT), kuma kun halatta su a gare ku da Kalmar Allah (SWT).” (Muslim ne ya ruwaito shi). Kuma an rawaito cewa ya ce.

“Fear Allah (swt) with respect to the women, since you took them as a trust with Allah (swt), and you made them permissible to yourselves with the Word of Allah (swt)” (reported by Muslim). And it is narrated that he said.

.» خَ يْ رُكُمْ خَ يْ رُكُمْ لأَهْلِهِ وَأَنَا خَ يْ رُكُمْ لأَهْلِي « .

.» خَ يْ رُكُمْ خَ يْ رُكُمْ لأَهْلِهِ وَأَنَا خَ يْ رُكُمْ لأَهْلِي « .

"Mafi kyau daga cikinku su ne mafi kyau ga matansu, kuma ni ne mafi kyau daga cikinku ga matata," Al-Tirmiżi ya rawaito daga 'Aisha (ra), kuma ya ɗauke shi Hasan Sahih Gharib, da Ibn Hibban, da Al-Hakim wanda ya tabbatar da ingancinsa. Kuma ya ce.

“The best of you are the best of you towards their wives, and I am the best of you to my wife”, reported by Al-Tirmidhi from 'Aisha (ra), and he considered it Hasan Sahih Gharib, and Ibn Hibban, and Al-Hakim who authenticated it. And he said.

. » وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ « .

. » وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ « .

"Mafi kyau daga cikinku shi ne wanda ya fi kyau ga matansa", Al-Tirmidhi ya ruwaito daga Abu Hurayrah, kuma ya ce hadisin Hasan Sahih ne. Shi kuma (ﷺ) yana da kyakkyawar alaka da iyalinsa - yana wasa da matansa, yana nuna musu kirki yana kuma barkwanci da su. Idan ya yi sallar isha, sannan ya shiga gidansa, zai yi hira da matarsa kadan kafin ya kwanta, yana sa ta ji kusanci ta wannan hanya. Duk wadannan dalilai suna nuni da cewa rayuwar aure rayuwa ce ta natsuwa, kuma dole ne miji ya yi duk abin da ake bukata domin rayuwar aure ta zama cikin natsuwa. An ruwaito daga Ibn ‘Abbas cewa yana cewa: "Ina kawata kaina ga matata, kamar yadda ita ma take kawata kanta a gare ni. Ina son in cika duk wani hakkina a kanta cikin tsafta, wato hakkokinta a kaina wajibi ne, domin Allah (SWT) ya ce."

“The best of you are the best of you towards their wives”, reported by Al-Tirmidhi from Abu Hurayrah and he said it was Hasan Sahih. And he used to have a good close relationship with his family - playing with his wives, acting kindly towards them and joking with them. If he had prayed the isha prayer, and entered his house, he would chat with his wife a little before sleeping and make her feel close in that way. All of these evidences indicate that the marital life is one of tranquillity and that the husband must do whatever is required to make the marital life tranquil. It is narrated from Ibn ‘Abbas that he used to say “I beautify myself for my woman, in the same way she beautifies herself for me. I love to take every right I have upon her cleanly, which means her rights over me are obligatory, since Allah (swt) said.

"Kuma ga matan akwai hakki irin wanda suke da shi a kan mazajensu, kamar yadda ake tsammani daga gare su, bisa ga abin da ake ganin dai-dai ne." (TMQ 2:227) (wanda Al-Qurtubi ya ruwaito a cikin Tafsirinsa). Duk da cewa Allah (SWT) ya sanya namiji ya zama mai kula da gida, tun da Ya (SWT) ce,

“And due to the wives is similar to what is expected of them, according to what is reasonable.” (TMQ 2:227)” (reported by Al-Qurtubi in his Tafsir). Though Allah (swt) has made the man guardian over the household, since He (swt) said.

"Maza suna da iko a kan mata." (TMQ 4:34), wannan iko shi ne na kulawa, ba na mulki da hukunci ba. A cikin kamus na Al-Muhit an ce "ya kafa … namiji da mace, kuma a kanta abin da ya haramta, kuma yana cika bukatarta", wanda ke nuna cewa ma'anar iko na namiji a kan mace daga mahangar harshe shi ne ya biya mata nafaka da aikata duk abin da take bukata, kuma wannan ma'anar ta harshe ita ce ma'anar da aka yi amfani da ita a cikin ayar tun da babu wata ma'anar Shari'a da aka ruwaito game da ita. Saboda haka, wannan ita ce ma'anar "suna da iko a kan mata", kuma wajibi ne iko na namiji a kan mace ya zama cika mata bukatunta, kuma dangantakarsa da ita ta zama ta abokantaka, kamar yadda Allah (SWT) ya siffanta ta yana cewa.

“Men are in charge of women.” (TMQ 4:34), this guardianship is a guardianship of care and not one of rule and authority. In the Al-Muhit dictionary it says “established … the man and the woman, and upon her, what he prohibited and he fulfils her issue”, which indicates that the meaning of the guardianship of man over woman from a linguistic point of view is to pay for her maintenance and carry out whatever she needs, and so this linguistic meaning is the meaning used in the verse since there is no Shari’ah meaning that has been related regarding it. Therefore, this is the meaning of “in charge of women”, and so it is necessary that the guardianship of the man over the woman is to fulfil her issues, and for his relationship with her to be the relationship of companionship, which is how Allah (swt) characterised it saying.

"Da matarsa" (TMQ 80:36), wato matarsa. Annabi ya kasance abokin zama ga matan gidansa, ba a matsayin shugaba mai mulki a kansu ba, kuma su kan tuntube shi, su kuma tattauna da shi. An karɓo daga Umar ɗan Khattab (ra) cewa ya ce ".

“And his Sahibah” (TMQ 80:36), meaning his wife. The Prophet used to be a companion to the wives in his household, and not as a leader dominating over them, and they used to consult him and discuss with him . It is narrated from Umar b. Al-Khattab (ra) that he said ".

وَاللَّيه إينْ كُ نَّا يفي الَْْايهلييَّية مَا ن عَُدُّ ليلنِّسَايء أَمْرًا حَ تََّّ أَنْ زَلَ اللَّهُ فيييهنَّ مَا أَنْ زَلَ وَ قَسَمَ لهَنَُّ مَا قَسَمَ، قَالَ: فَ بَ يْ نَا أَنَا يفي أَمْرٍ أَتَأَمَّرُهُ إيذْ قَالَ ي ت امْرَأَيتِ: لَوْ صَن عْتَ كَذَا وَكَذَا، قَالَ: فَ قُلْتُ لهَاَ: مَا لَ ي ك وَليمَا هَا هُنَا؟ وَفييمَ تَكَلُّفُ ي ك يفي أَمْرٍ أُيريدُه ؟ فَ قَالَتْ يلَ: عَجَ بًا لَكَ يَا ابْنَ حَتََّّ يَظَلَّ ي وَْمَهُ الخَْطَّا ي ب، مَا تُيريدُ أَنْ ت رَُاجَعَ أَنْتَ وَإينَّ ابْ نَ تَكَ لَ تُ رَا ي جعُ رَسُولَ اللَّيه غَضْ بَانَ، فَ قَامَ عُمَرُ فَأَخَذَ يردَاءَهُ مَكَانَهُ حَ تََّّ دَخَلَ عَلَى حَفْصَةَ، فَ قَالَ لهَاَ: يَا ب نَُ يَّةُ، إينَّ ي ك حَ تََّّ يَظَلَّ ي وَْمَهُ غَضْ بَانَ ؟ فَ قَالَتْ حَفْصَةُ: وَاللَّيه إينَّا لَ نُ رَا ي جعُهُ، لَ تُ رَا ي جعيينَ رَسُولَ اللَّيه فَ قُلْتُ: تَ عْلَ ي مينَ أَنِّي أُحَذِّرُي ك عُقُوبَةَ اللَّيه وَغَضَبَ رَسُولييه ".

وَاللَّيه إينْ كُ نَّا يفي الَْْايهلييَّية مَا ن عَُدُّ ليلنِّسَايء أَمْرًا حَ تََّّ أَنْ زَلَ اللَّهُ فيييهنَّ مَا أَنْ زَلَ وَ قَسَمَ لهَنَُّ مَا قَسَمَ، قَالَ: فَ بَ يْ نَا أَنَا يفي أَمْرٍ أَتَأَمَّرُهُ إيذْ قَالَ ي ت امْرَأَيتِ: لَوْ صَن عْتَ كَذَا وَكَذَا، قَالَ: فَ قُلْتُ لهَاَ: مَا لَ ي ك وَليمَا هَا هُنَا؟ وَفييمَ تَكَلُّفُ ي ك يفي أَمْرٍ أُيريدُه ؟ فَ قَالَتْ يلَ: عَجَ بًا لَكَ يَا ابْنَ حَتََّّ يَظَلَّ ي وَْمَهُ الخَْطَّا ي ب، مَا تُيريدُ أَنْ ت رَُاجَعَ أَنْتَ وَإينَّ ابْ نَ تَكَ لَ تُ رَا ي جعُ رَسُولَ اللَّيه غَضْ بَانَ، فَ قَامَ عُمَرُ فَأَخَذَ يردَاءَهُ مَكَانَهُ حَ تََّّ دَخَلَ عَلَى حَفْصَةَ، فَ قَالَ لهَاَ: يَا ب نَُ يَّةُ، إينَّ ي ك حَ تََّّ يَظَلَّ ي وَْمَهُ غَضْ بَانَ ؟ فَ قَالَتْ حَفْصَةُ: وَاللَّيه إينَّا لَ نُ رَا ي جعُهُ، لَ تُ رَا ي جعيينَ رَسُولَ اللَّيه فَ قُلْتُ: تَ عْلَ ي مينَ أَنِّي أُحَذِّرُي ك عُقُوبَةَ اللَّيه وَغَضَبَ رَسُولييه ".

"Ta Allah (SWT), a zamanin Jahiliyya ba mu taɓa lissafin matanmu a cikin wani al'amari ba, har sai da Allah (SWT) ya saukar da abin da ya saukar game da su, ya kuma ƙayyade musu abin da ya ƙayyade. Sai wata rana, yayin da nake tunani a kan wani al'amari, matata ta ce mini: 'Da ma ka yi kaza da kaza'. Sai na ce mata: 'Me ya shafe ki da wannan, kuma me ya sa kike magana a kan al'amarin da nake yi?' Sai ta ce mini: 'Abin mamaki ne a gare ka, ya ɗan Al-Khattab, ba ka son kowa ya amsa maka, amma 'yarka tana amsa wa Manzon Allah ﷺ har ya shafe yini yana fushi'. Sai Umar (RA) ya ce: 'Na ɗauki rigata na bar wurina har na isa wajen Hafsa, na ce mata: 'Ya 'ya ta, kina amsa wa Manzon Allah ﷺ har ya shafe yininsa yana fushi?' Sai ta ce: 'Ta Allah (SWT), muna amsa masa'. Sai na ce: 'Kin sani cewa ina gargaɗe ki game da azabar Allah (SWT) da fushin Manzonsa ﷺ'." Kuma an ruwaito daga Anas cewa ya ce.

“By Allah (swt), in Jahiliyyah we never used to take account of our women in any issue, until Allah (swt) revealed whatever He has regarding them, and apportioned for them what has been apportioned, so while I was thinking over an issue my wife said to me: ‘If only you did such and such’. So I replied to her ‘What business is it of yours, and why are you talking about an issue that I am dealing with?’ Then she said to me: ‘How strange it is to you O Ibn Al-Khattab, that you don’t want anyone to answer you back, and your daughter answers back to the Messenger of Allah (saw) until he spends the whole day angry’. So Umar (ra) said “I gathered my cloak and left my place until I reached Hafsa, and I said to her: ‘O my daughter, you answer back to the Messenger of Allah (saw) until he spends his day angry?’ She replied: ‘By Allah (swt), we do answer back to him’ Then I said ‘You know that I warn you about the punishment of Allah (swt) and the anger of His Messenger (saw).” And it is narrated from Anas that he said.

. طَعَامًا فِي قَصْعَةٍ، فَضَرَبَتْ إِلَى النَّبِيِّ أَهْدَتْ بَ عْضُ أَزْوَاجِ النَّبِيِّ « » طَعَامٌ بِطَعَامٍ وَإِنَاءٌ بِإِنَاءٍ عَائِشَةُ الْقَصْعَةَ بِيَدِهَا فَأَلْقَتْ مَا فِيهَا، فَ قَالَ النَّبِيُّ .

. طَعَامًا فِي قَصْعَةٍ، فَضَرَبَتْ إِلَى النَّبِيِّ أَهْدَتْ بَ عْضُ أَزْوَاجِ النَّبِيِّ « » طَعَامٌ بِطَعَامٍ وَإِنَاءٌ بِإِنَاءٍ عَائِشَةُ الْقَصْعَةَ بِيَدِهَا فَأَلْقَتْ مَا فِيهَا، فَ قَالَ النَّبِيُّ .

“Na bai wa wasu daga cikin matan Annabi abinci a cikin kwano, sai 'Aisha ta buga kwanon da hannunta, sai abin da ke cikinsa ya zube, sai Annabi ﷺ ya ce: ‘Abinci a madadin abinci, da kwano a madadin kwano.’” (Al-Tirmidhi ne ya ruwaito shi, ya kuma ce hadisin hasan sahih ne.)

“I gave some of the wives of the Prophet food in a bowl, then 'Aisha knocked the bowl with her hand and so whatever was in it fell out, and the Prophet said ‘Food for food and container for container” (reported by Al-Tirmidhi and he said it is Hasan Sahih).

Waɗannan riwayoyin suna nuna cewa riƙon Manzon Allah ﷺ a kan matansa riƙo ne na kulawa ba na mulki ba, don haka suka kasance kamar abokan zama a gare shi ba kamar talakawa ba, kamar yadda dangantakarsa da su ta kasance ta abokantaka.

These narrations indicate that the guardianship of the Messenger (saw) over his wives was one of care and not one of rule, and so they were like companions to him and not subjects, as indicated by his relationship with them being one of companionship.

Allah (SWT) ya wajabta wa mace biyayya ga mijinta, kuma ya haramta mata saɓawa, Ya ce (SWT).

Allah (swt) has made it obligatory for the woman to obey her husband and has prohibited her from disobedience; He (swt) said.

“Amma waɗanda kuke tsoron rashin biyayyarsu da rashin ɗabi'a daga cikinsu – to ku yi musu wa'azi; sannan ku kauracе musu a gado; sannan ku dūkē su. To idan sun yi muku biyayya, to kada ku nemi wata hanya a kansu.” (TMQ 4:34). Kuma mijin ya wajaba ya biya nafkar matarsa; Allah (SWT) ya ce,

“But those [wives] from whom you fear arrogance(illconduct) - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them .” (TMQ 4:34). And the husband has been obliged to pay for her maintenance; Allah (swt) said,

"Mai arziki ya ciyar daga arzikinsa, kuma wanda aka takaita arzikinsa - ya ciyar daga abin da Allah (SWT) ya ba shi." (TMQ 65:7). Annabi ﷺ ya ce.

“Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah (swt) has given him.” (TMQ 65:7). The Prophet said.

. أَلاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا، فَأَمَّا حَقُّكُمْ عَلَى « نِسَائِكُمْ فَلاَ يُوطِئْنَ فُ رُشَكُمْ مَنْ تَكْ رَهُونَ، وَلا يَأْذَنَّ فِي ب يُُوتِكُمْ لِمَنْ تَكْرَهُونَ، أَلا » وَحَ قُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ .

. أَلاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا، فَأَمَّا حَقُّكُمْ عَلَى « نِسَائِكُمْ فَلاَ يُوطِئْنَ فُ رُشَكُمْ مَنْ تَكْ رَهُونَ، وَلا يَأْذَنَّ فِي ب يُُوتِكُمْ لِمَنْ تَكْرَهُونَ، أَلا » وَحَ قُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ .

"Kuna da haƙƙi a kan matanku, matanku kuma suna da haƙƙi a kanku. Dangane da haƙƙinku a kan matanku, kada su bari wanda ba ku so ya taka a kan shimfiɗarku (kayan ɗaki), kuma kada su yarda wanda ba ku so ya shiga gidanku. Haƙƙinsu a kanku kuma shi ne ku yi musu kyakkyawar mu'amala ta hanyar ba su tufafi da ciyarwa." (Al-Tirmidhi ya ruwaito shi daga Ibn Al-Ahwas daga mahaifinsa). A cikin ruwayar Muslim daga Jabir:

“You have right over your women, and your women have right over you. As for your right over your women, they should not allow anyone you dislike to treat on your bedding (furniture), nor permit anyone you do not like into your home. Their right over you is to treat them will in clothing them and feeding them.” (reported by Al-Tirmidhi from Ibn Al-Ahwas from his father). In the narration of Muslim from Jabir:

. وَلَكُمْ عَلَيْهِنَّ أَنْ لاَ يُوطِئْنَ فُ رُشَكُمْ أَحَدًا تَكْرَهُونَهُ ... وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ « » وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ .

. وَلَكُمْ عَلَيْهِنَّ أَنْ لاَ يُوطِئْنَ فُ رُشَكُمْ أَحَدًا تَكْرَهُونَهُ ... وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ « » وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ .

"suna da hakki a kanku, kuma kada su bari kowa ya zauna a kan gadonku (kayan daki) wanda ba ku so ba… Hakkinsu a kanku shi ne ku ba su abinci da tufafi gwargwadon abin da ya dace," kuma an ruwaito cewa Hind ta zo wurin Manzon Allah ﷺ ta ce: "Ya Manzon Allah, Abu Sufyan mutum ne mai tsananin kwadayi, ba ya ba ni abin da zai ishe ni da yarana, sai dai abin da na dauka daga gare shi alhali bai sani ba." Sai ya ce: "Ki dauki abin da zai ishe ki da yaronki bisa ga abin da ya dace."

“you have right over them, and that they should not allow anyone to sit on your bed (furniture) whom you do not like…Their rights upon you are that you should provide them with food and clothing according to what is reasonable”, and it is narrated that Hind came to the Messenger of Allah (saw) and said: . يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، وَلَيْسَ ي عُْطِينِي مَا يَكْفِينِي وَوَلَدِي « » إِلاَّ مَا أَخَذْتُ مِنْهُ وَهُوَ لا يَ عْلَمُ، فَ قَالَ: خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ .

“Ya Manzon Allah ﷺ, Abu Sufyan mutum ne mai rowa, bai kuma ba ni da ɗana isasshen abincin kulawa sai abin da na ɗauka daga gare shi ba tare da saninsa ba,” sai ya amsa mata da cewa, “Ki ɗauki abin da zai ishe ki da ɗanki, na yadda aka saba.” (Hadisin da aka amince da shi daga ’Aisha). Saboda haka, waɗannan su ne dalilan wannan maudu’i.

“O Messenger of Allah (saw), Abu Sufyan is a stingy man and doesn’t give me and my child adequate provisions for maintenance except what I take from him without his knowledge” and so he replied “Take whatever is sufficient for you and your child that is reasonable” (agreed upon narration from 'Aisha). Accordingly, these are the evidences for this article.