Ayolning asosiy vazifasi — ona bo‘lish va uy-ro‘zg‘or ishlariga mas’ul bo‘lish hamda himoya qilinishi lozim bo‘lgan sharaf ekanligidir.

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.

Ushbu maqola bir nechta dalillardan kelib chiqqan: birinchidan, nikohga targ'ib qiluvchi dalillar hamda bolani emizishda ayolning haqlari ko'proq ekanligini ko'rsatuvchi dalillar. Ikkinchidan, ayolni eri ruxsatisiz uning uyidan chiqishdan man qiluvchi va erига xizmat qilishni vojib qiluvchi dalillar. Uchinchidan, avrat (jamoatda va notanish erkaklar oldida yopilishi shart bo'lgan tana qismlari) haqidagi dalillar, ayol uchun shaxsiy hayot sohasi, khalvat (notanish erkak va ayolning xususiy joyda yolg'iz qolishi) ning man etilishi, ayolning yaqin erkak qarindoshisiz safar qilishining man etilishi hamda tabarruj (e'tiborni tortadigan bezanish) ning man etilishi haqidagi dalillar.

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).

Birinchi dalil sifatida Anas (r.a.) rivoyat qilgan hadisda zikr qilinadi: Payg'ambar ﷺ odamlarni iffatli bo'lishga buyurar, bekorchilikdan (ruhbonlikdan) qat'iy qaytarar edi va dedi: «Sevgan va ko'p farzand tug'adigan ayolga uylaninglar, chunki qiyomat kuni men sizlar bilan boshqa payg'ambarlar oldida ko'pchilikni faxr qilaman».

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 « .

“Mehribon va serfarzand ayollarga uylaning, chunki qiyomat kuni men sizlarning ko‘pligingiz bilan boshqa payg‘ambarlardan ortiq bo‘lishimni xohlayman” (Ahmad rivoyat qilgan, isnodi hasan). Ma’qal ibn Yasar rivoyat qildi.

“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 .

"Bir kishi Payg'ambar (phuh) huzuriga kelib dedi: "Men go'zal va olijanob nasldan bo'lgan bir ayolni topdim, lekin u farzand ko'ra olmaydi. Uni nikohlab olaymi?" U zot: "Yo'q", dedilar. Keyin u ikkinchi marta kelib, unga ham shunday deb aytdilar. Keyin u uchinchi marta kelganida, Payg'ambar (phuh) dedilar: "Mehribon va serhosil ayollarga uylaning, chunki men sizning ko'pligingiz bilan boshqa ummatlar oldida faxrlanaman"" (Abu Dovud, Ibn Hibbon va Hokim rivoyat qilgan, u ularni sahih deb hisoblagan). Bu shuni ko'rsatadiki, nikohning hikmati va ko'zlangan natija farzand ko'rishdir va u o'zining bo'lajak turmush o'rtog'i tomonidan tug'masligi ma'lum bo'lgan ayolga uylanishni man qildi. Biroq bu man qilish qat'iy emas, chunki qat'iylikka dalolat yo'q, shuningdek, homiladorlikning oldini olish maqsadida (ya'ni, tashqariga chiqarib tashlash) ruxsat beruvchi dalillar ham mavjud. Ushbu dalillardan biri Muslim Jobirdan rivoyat qilgan hadisdir, u shunday degan:

“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 « .

"Biz Allohning Elchisi ﷺ zamonida tortib olish (azl, ya'ni coitus interruptus) bilan shug'ullanardik, bu Allohning Elchisi ﷺ ga yetib bordi va u buni man qilmadi". Demak, tug'a olmaydigan ayolga uylanish joiz, garchi oldingi rivoyatlarga ko'ra, ko'p farzand tug'a oladiganlarga uylanish afzal hisoblansa ham. Boshqacha aytganda, ayol avvalo ona bo'lishi kerak, so'ngra xotin bo'lishi va Shariat ruxsat bergan hamda tavsiya etgan tarzda er-xotinlik munosabatlariga ega bo'lishi kerak. Bundan tashqari, bu 'Abdulloh ibn 'Amr ibn al-'Os'dan ham rivoyat qilingan.

“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 : .

"Bir ayol aytdi: “Ey Allohning Elchisi, bu mening o‘g‘lim, uni mening qornim ko‘tardi, mening ko‘kragim unga suv xaltasi, mening bag‘rim esa uning qo‘riqchisidir. Uning otasi meni taloq qildi va uni mendan olib ketmoqchi”. U (ﷺ) dedi: “Agar sen qayta turmushga chiqmasang, sen unga ko‘proq haqlisan”” (Abu Dovud va uni sahih deb baholagan Al-Hokim rivoyat qilgan, Az-Zahabiy esa buni tasdiqlagan). Demak, rivoyatda ona va bola o‘rtasida yuz beradigan turli holatlar sanab o‘tilgan, bu esa ona bo‘lishning ahamiyatini ko‘rsatadi va Payg‘ambar (ﷺ) uni tarbiyalash huquqini unga bergan. Ushbu ikki rivoyat ayolning asosiy vazifasi ona bo‘lish ekanini, shuningdek, homiladorlik, tug‘ish va bolani emizish bilan bog‘liq qoidalarni ko‘rsatadi.

“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.

Ikkinchi dalil esa Anasdan rivoyat qilinadi: bir kishi safarga chiqdi va xotinini uydan chiqishdan man qildi. Keyin uning otasi kasal bo‘lib qoldi va u otasini ziyorat qilish uchun Allah Elchisidan ﷺ ruxsat so‘radi. Shunda Payg‘ambar ﷺ unga dedi:

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 « .

"Allohdan qo'rqing, eringizga itoatsizlik qilmang" deb Ibn Qudama "Al-Mug'niy" kitobida keltirgan. Abu Hurayradan rivoyat qilinishicha, Allohning Elchisi ﷺ shunday degan.

“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 « .

“Erning yonida bo‘lganida, ruxsatisiz ayolning nafl ro‘zasi tutishi joiz emas” (muttafaqun alayh). Ibn Abbosdan rivoyat qilinadi: Payg‘ambar ﷺ shunday degan edilar: «Erning xotini ustidagi huquqlaridan biri shuki, uning ruxsatisiz nafl ro‘za tutmasin».

“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 « .

“Erning xotinidagi haqi shuki, uning ruxsatisiz nafl ro‘za tutmasligi kerak” (at-Tabaroniy rivoyat qilgan). Shariat ayolga kasal bo‘lganda otasini ziyorat qilish huquqini va nafl ro‘za tutish huquqini bergan, ammo bu huquqni erning uning ustidagi haqiga bo‘ysundirgan. Bu esa asosiy vazifa uning uy-ro‘zg‘or ishlari uchun mas’ul bo‘lishi ekanligini bildiradi.

“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.

Shuningdek, rivoyat qilinadiki, Payg'ambar 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 « .

«…uning qizi Fotima uy ishlarini bajarishini,Ali esa tashqi ishlarni bajarishini hukm qildi» deb, Ibn Abu Shayba Damra ibn Habibdan rivoyat qilgan; garchi rivoyat zanjirida Abu Bakr ibn Maryam al-G'assoniy bo'lsa-da, uning ma'nosi Ahmad «Al-Musnad» kitobida Hasan zanjir bilan Ali (roziyallohu anhu)dan rivoyat qilgan hadisda ham bor, unda shunday deyilgan:

“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 .

…va shunda ʿAli aytdi: “Ey Allohning Elchisi, Allohga qasamki, men yer sug‘orib, ko‘kragim og‘rigunicha ishladim, Fotima esa un tortib, qo‘llari pufakcha bo‘lguncha ishladi. Alloh Sizga ko‘plab asirlarni berdi, shuning uchun bizga (bu ishda) yordam bering”… Shunda u (ﷺ) dedi: “Sizlar so‘raganingizdan yaxshiroq bir narsani sizlarga aytib berayinmi?” Ular dedilar: “Ha.” U (ﷺ) dedi: “Jibril menga o‘rgatgan bir necha so‘z: har bir namozdan keyin o‘n marta ‘Subhanalloh’ (sabih), o‘n marta ‘Alhamdulillah’ (hamd) va o‘n marta ‘Allohu akbar’ (kabbir) deyishing, yotganingda esa har biridan o‘ttiz uch marta sabih va hamd, o‘ttiz to‘rt marta kabbir deyishing.” Allohga qasamki, Allohning Elchisi (ﷺ) menga o‘rgatganidan beri men buni tark etmadim. Shunda Ibn al-Kava unga dedi: “Hatto Siffin kechasida ham (tark etmadingizmi)?” U javob berdi: “Ey Iroq xalqi, Alloh sizlarni yengsin! Ha, hatto Siffin kechasida ham tark etmadim.”

“….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”.

Ushbu rivoyatda Rasulullah ﷺAli (roziyallohu anhu) ning ekin sug'orish uchun tashqarida ishlayotganini ham, Fotima (roziyallohu anho) ning uyda un maydalayotganini ham ayblamadi, balki ularga hayotdagi qiyinchilikni yengillashtiradigan va oxiratda ularga ko'proq foyda keltiradigan hamda abadiyroq bo'ladigan ba'zi so'zlarni berdi.

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.

Xuddi shunga o'xshab, rivoyat ayolning uyidagi ishi majburiy ekanini, erkakning uydan tashqaridagi ishi esa majburiy ekanini ko'rsatadi, chunki xizmatkor so'ralishi ayolning uy ichidagi ishi va erkakning tashqaridagi ishi qiyinligining dalilidir. Agar bu masalalar ularning zimmasiga majburiy bo'lmaganida, ish qiyinligidan hech qanday ko'rsatma bo'lmas edi, chunki majburiy bo'lmasa, na mashaqqat, na qiyinchilik bo'lar edi.

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.

Bu Ahmad rivoyatidan tushunilganidek, Ibn Abi Shaybah rivoyatiga dalil sifatida.

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

Abu Hanifa ham bu rivoyatdan foydalangan, shuningdek bir qator faqihlar ham, masalan, rivoyatni naql qilgan Abu Bakr ibn Abi Shayba va rivoyatni ko'plab silsilalar orqali naql qilgan Abu Ishoq al-Jurjoniy. Bu haqda al-Mug'niy muallifi ham zikr qilgan, ammo Ibn Qudama o'zi bu rivoyatdan foydalanmagan.

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.

Shunga o‘xshab, Ibn Habib Al-Maliki ham “Al-Wadiha” kitobida bu rivoyatni olib, undan foydalangan. Ibn Hajar “Fath al-Bari”da shunday zikr qilgan: “Ibn Habib Asbag’dan, Ibn al-Majishun esa Molikdan rivoyat qildilar: uy ishlari ayolning zimmasiga vojib bo‘ladi, u nasabli bo‘lsa ham, agar eri (xizmatkor yollashga) moddiy imkoniyatga ega bo‘lmasa. U dedi: aynan shu sababli Payg‘ambar ﷺ Fotimani uy ishlari bilan, Aliyni esa tashqi ishlar bilan mukallaf qildilar.”

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”.

Shunga asoslanib, biz Ibn Abi Shaybah rivoyat qilgan hadisni olamiz.

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 « .

u у қизи Фотимани уй ишлари билан, Алини эса ташқи ишлар билан бошқарарди.

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

U'zi xotinlariga unga yordam berishni buyurardi. Muslim Ummul-mu'minin 'Oisha (roziyallohu anho) dan rivoyat qilgan: Allohning Elchisi ﷺ aytdilar:

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 « .

“Oisha, pichoqni olib kel va uni tosh bilan charxla”. Ahmad esa ishonchli isnod bilan Ya’ish ibn Takhfa ibn Qays al-G‘iforiydan rivoyat qiladi, u aytdi: “Otam Ahli-Suffa (Payg‘ambar ﷺ davridagi kambag‘al kishilar) dan edi… – va so‘ngra (hadisni) zikr qildi.”

“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 .

“Shunday qilib biz u zot bilan Oisha (r.a.) ning uyiga bordik. Shunda u: “Ey Oisha, bizga ovqat ber”, … keyin: “Ey Oisha, bizga ichimlik olib kel”, dedi. Agar uning xizmat qilishi Shariat tomonidan ayol uchun mubah qilingan biror ish, masalan, savdo, yoki mustahab qilingan biror amal, masalan, nafl namozlar bilan to‘qnashsa, unda uning xizmat qilishi afzalroqdir. Shunga ko‘ra, u ixtiyoriy va mustahab amallarni tark etib, uning xizmatini qilishi lozim. Ushbu ikki dalil ayolning asosiy vazifasi uy ishlarini boshqarish ekanligini isbotlaydi.”

“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.

Uchinchi dalil bo'yicha, Payg'ambar ﷺ shunday dedilar.

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 .

“Agar qiz balog‘at yoshiga yetsa (hayz ko‘rishi boshlanishi bilan belgilanadi), uning yuz va ikki qo‘lidan bilakkacha bo‘lgan qismidan boshqa biron a’zosi ko‘rinishi to‘g‘ri emas”, deb Abu Dovud Qatoda’dan mursal rivoyat qilgan. Qatoda sahobiy Anas bilan uchrashgan bo‘lib, uning mursal rivoyatlari amalda qo‘llaniladi. Bu ayolning kiyimiga va avratiga qo‘yilgan cheklovdir hamda uning himoya qilinishi kerak bo‘lgan sha’ni ekanligining dalilidir. Bundan tashqari, Alloh (SWT) aytadi.

“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.

“Ey iymon keltirganlar! O‘zingizning uylaringiz bo‘lmagan uylarga, ruxsat so‘rab, uy egalariga salom bermaguncha kirmanglar.” (TMQ 24:27), va shunday qilib Alloh (SWT) uy egalarining ruxsatisiz uylarga kirishni man qildi, ruxsatning yo‘qligini begonalik deb hisobladi, ruxsat berilishini esa yaqinlik deb hisobladi va aytdi.

“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.

«Ruxsat so'ramaguningizcha, kirmang» degan oyat (hikmat) ruxsat so'rashni ko'zda tutadi. Bu ruxsat uyga kirishda ayol o'zini yopinmagan holatga yo'l qo'ymaslik uchun kerak, shuning uchun hatto ona bilan ham ruxsat so'rash zarur. Bir rivoyatda shunday deyilgan:

“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 .

“Molik menga Safvon b. Sulaym orqali, u ‘Ato’ b. Yasordan rivoyat qildi: bir kishi Payg‘ambar ﷺdan so‘radi: ‘Onamni ko‘rish uchun ruxsat so‘rashim kerakmi?’. U: ‘Ha’, dedi. Shunda o‘sha kishi: ‘U men bilan birga uyda yashaydi’, dedi. U: ‘Undan ruxsat so‘ra’, dedi. Shunda o‘sha kishi: ‘Uni parvarish qiladigan mendan boshqa hech kimi yo‘q. Uni ko‘rganimda har safar ruxsat so‘rashim kerakmi?’, dedi. U: ‘Undan ruxsat so‘ra. Uni yalang‘och holda ko‘rishni istaysanmi?’, dedi. Kishi: ‘Yo‘q’, deb javob berdi. Shunda Payg‘ambar ﷺ: ‘Unda ruxsat so‘ra’, dedilar”. Buni Molik “Al-Muvatto”da va Abu Dovud “Al-Marosil”da ‘Ato’ b. Yasordan rivoyat qilganlar. Ibn Abdul-Barr “At-Tamhid”da bu sahih mursal rivoyat ekanini aytgan, “Al-Istizkor”da esa u sahih mursal rivoyatlardan ekanini aytgan. Alloh (subhanahu va taolo) aytadi.

“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.

“Va mo''minalarga ham ayting: ziynatlarini [o‘zlaridan] ko‘rinib turganidan boshqasini ko‘rsatmasinlar va boshqarini ro‘mollari bilan ko‘kraklarini yopsinlar hamda ziynatlarini erlaridan, otalaridan, eri otalaridan, o‘g‘illaridan, eri o‘g‘illaridan, ukalaridan, ukalarining o‘g‘illaridan, opa-singillarining o‘g‘illaridan, ayollaridan, o‘ng qo‘llari malik bo‘lganlardan yoki jinsiy ehtiyoji bo‘lmagan erkak xizmatkorlardan yoxud ayollarning yashirin jihatlarini hali bilmaydigan bolalardan boshqasiga ko‘rsatmasinlar.” (TMQ 24:31). Demak, Alloh (subhanahu va taolo) ayolning shaxsiy hayotida nimalarni ko‘rsatishi mumkinligini belgilab qo‘ygan va u faqat oilasiga – mahramlariga (unga turmushga chiqish mumkin bo‘lmagan erkaklarga) hamda jinsiy istagi yo‘q kishilarga (bolalar va keksalarga) yuz va qo‘llaridan ko‘ra ko‘proq narsani ko‘rsatishi mumkin. Bu cheklov ayolning himoya qilinishi lozim bo‘lgan sharaf ekanini aniq ko‘rsatib turadi va shu sababli u ushbu qoidalar bilan o‘rab olingan. Ayolning avrati qanday belgilangan bo‘lsa, uning avratidan ko‘proq narsani ko‘rishga ruxsat berilgan kishilar ham aniq belgilab qo‘yilgan, bu esa ayolning himoyalanganini bildiradi.

“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.

Shuningdek, Ibn ‘Abbosdan rivoyat qilinishicha, u Payg‘ambar ﷺ odamlarga murojaat qilib shunday deganlarini eshitgan.

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 « .

“Erkak kishi, u bilan birga mahram (erkak qarindoshi) bo‘lmagan ayol bilan yolg‘iz qolmasligi kerak” (muttafaqun alayh). Shuningdek, Payg‘ambar ﷺ shunday deganlari rivoyat qilingan.

“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 .

"Allohga va Oxirat kuniga iymon keltirgan ayol uchun mahramsiz bir kecha-kunduzlik yo'lga chiqishi halol emas" (Muslim rivoyat qilgan). Shuningdek, Ibn Abbosning rivoyatida Payg'ambar ﷺ shunday degan.

“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 .

“Ayol kishi Mahramsiz sayohat qilmasin”. Bir kishi o‘rnidan turib dedi: “Ey Allohning Elchisi! Xotinim haj qilishga ketgan, men esa falon yurishga tayinlanganman”. Payg‘ambar ﷺ dedilar: “Unda yurishga bormay, xotiningiz bilan birga haj qilishga boring” (Muslim Ibn Abbosdan rivoyat qilgan). Shunda Payg‘ambar ﷺ o‘sha kishini xotinini himoya qilish uchun jangga chiqayotgan qo‘shindan qaytardilar. Shuningdek, Alloh (SWT) aytadi.

“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.

“Hayz ko‘rishdan to‘xtagan, nikohga ehtiyoji bo‘lmagan ayollarga ustki kiyimlarini yechib qo‘yishlarida gunoh yo‘q, ammo ziynatlarini ko‘rsatmasliklari shart” (TMQ 24:60). Bu degani, ularga ziynatlanish man etilgan emas, chunki ayol uchun ziynatlanish hech qanday cheklovsiz ruxsat etilgan. Balki ular o‘z ziynatlarini erkaklarning e’tiborini ularga qaratadigan tarzda namoyon qilmasliklari kerak. Shunday ekan, man etilgan narsa ziynatni ochiq namoyish qilish bo‘lib, ziynatlanishning o‘zi emas.

“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.

Ushbu dalillarning barchasi ayolning himoya qilinishi lozim bo'lgan shaxsiy or-nomus ekanini aniq ko'rsatadi va shunga ko'ra, mazkur maqolaning dalili ochiq-oydin bayon qilindi.

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.