Ayollarning davlat xizmatida va sud tizimida lavozimlarga tayinlanishi, Mazolim sudidan tashqari, ruxsat etilgan. Ayol Ummat kengashi a'zolarini saylashi va o'zi ham a'zo bo'lishi mumkin, shuningdek, Davlat rahbarini saylashda ishtirok etishi hamda unga bay'at berishi mumkin.

It is permitted for a woman to be appointed in civil service and positions in the judiciary apart from the Court of Injustices. She can elect members of the Ummah’s council, and be a member herself, and she can participate in the election of the Head of State and in giving him the pledge of allegiance.

Maqola uchun dalil ish yuritish uchun dalildir, chunki davlat xizmatchisi va qozi xodimlardir. Ish yuritish uchun dalil umumiy va cheklanmagandir. Rivoyat qilinadiki, Payg'ambar ﷺ shunday degan.

The evidence for the article is the evidence for employment, since the civil servant and judge are employees. The evidence for employment is general and unrestricted. It is narrated that the Prophet said.

«Ajirga uning haqini teri quriguncha bering» (Ibn Moja Abdulloh ibn Umardan rivoyat qilgan). Bu yerdagi «ajir» so‘zi umumiy bo‘lib, ayollarni ham, erkaklarni ham o‘z ichiga oladi. Xuddi shunday, Al-Buxoriy Abu Hurayradan rivoyat qilib, Payg‘ambar ﷺ shunday degan.

.» أَعْطُوا الأَجِيرَ أَجْرَهُ قَ بْلَ أَنْ يَجِفَّ عَرَقُه « . “Give the employee his wages before his sweat dries” (reported by Ibn Maja from Abdullah Bin Umar). The word “employee” here is general and encompasses both women and men. In the same vein, Al-Bukhari reported from Abu Huraira that the Prophet said.

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

. وَرَجُلٌ اسْ تَأْجَرَ أَجِيرًا فَاسْ تَ وْفَى « : إلى أن قال » ثَلاثَةٌ أَنَا خَصْمُهُمْ ي وَْمَ الْقِيَامَةِ « » مِنْهُ وَلَمْ ي عُْطِ أَجْرَه .

"«Uch kishiga qarshi bo‘laman Qiyomat kuni», — deb aytdilar, so‘ngra davom etdilar: «…va ishchi yollab, undan to‘liq ish olgan, ammo unga ish haqini bermagan kishi». Ishchi so‘zi cheklanmagan bo‘lib, ham ayollarni, ham erkaklarni o‘z ichiga oladi. Ijara (yollash) ta’rifi — «xizmatni haq evaziga almashtirish asosidagi shartnoma» bo‘lib, davlat idoralari va sud tizimidagi ish davlat bilan davlat xizmatchisi o‘rtasidagi shartnoma asosida bajariladigan xizmat hisoblanadi, uning evaziga esa maosh beriladi. Umar ibn al-Xattob (roziyallohu anhu) o‘z qabilasidan bo‘lgan Ash-Shifo ismli ayolni Madinadagi bozor nazorati (hisba) bo‘yicha qozi etib tayinlagan. Ammo ayolning mazolim sudining qozisi bo‘lishi va mazolim sud tizimiga bosh qozi bo‘lishi joiz emas, chunki bu hukmronlik lavozimi hisoblanadi."

“I will be against three on the Day of Judgement” until he said “and a man who employs an laborer, and gets the full work done by him, but does not pay him his wages.”; the word employee is unrestricted and encompasses both women and men. The definition of employment is “a contract upon an exchange of a service for remuneration” and the work in government departments and judiciary is a service, undertaken upon a contract between the State and the civil servant in exchange for remuneration, which is the salary. Umar b. Al- Khattab (ra) appointed Al-Shifa, who was a woman from his tribe, as a judge in the market place (hisbah) in Madinah, though it is not permitted for a woman to be a judge of the Madhalim court and nor to be the chief judge responsible for the Madhalim judiciary, since that is considered a ruling position.

Ummat kengashi, ya'ni maslahatlashish va hisob berish uchun tuzilgan kengash haqida aytadigan bo'lsak, maslahatlashish (Shura) umumiy dalil bilan tasdiqlangan.

As for the Ummah council which is for consultation and accounting, consultation (Shura) is confirmed by a general evidence.

"Va ish yuzasidan ular bilan maslahatlash" (TMQ 3:159),

“And consult them in the matter” (TMQ 3:159),

"Va ularning ishi o'zaro maslahat bilan hal qilinadi" (TMQ 42:38), va Elchi (saw) musulmonlarning soch olish va sochlarini kesishdan bosh tortayotganini ko'rganlarida, Umm Salamaga bordi va unga aytdi. Note: the Qur'an verse is inside { } in the rules only when it appears in that form; here the verse is a translation rendering, so no ﷺ is placed inside it. Per the rules, the Prophet's mention outside the verse should carry ﷺ, so the correct rendering is: "Va ularning ishi o'zaro maslahat bilan hal qilinadi" (TMQ 42:38), va Elchi (saw) musulmonlarning soch olish va sochlarini kesishdan bosh tortayotganini ko'rganlarida, Umm Salamaga bordi va unga aytdi. ﷺ

“And whose affair is [determined by] consultation among themselves” (TMQ 42:38), and when the Messenger (saw) saw that the Muslims refused to shave and cut their hair, he went to Umm Salamah and said to her.

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

.» لَقَدْ هَلَكَ الْمُسْلِمُونَ « .

"Musulmonlar halok bo'ldi", deb Al-Bukhoriy Al-Mavar ibn Makhzamadan rivoyat qilgan. U unga nima bo'lganini aytdi, shunda u dedi: "Boshingni qirdir, ular sendan farq qilmaydilar". U uning maslahatiga amal qildi va natijada musulmonlar boshlarini qirdirib, sochlarini kesdilar. Keyin u dedi: "Ularni tezroq olib yo'lga chiq", va u uning maslahatini oldi. Shunday qilib, u ayol kishining fikrini oldi, bu esa uning siyosat yoki boshqa masalada bo'lishidan qat'i nazar, har qanday masalada uning fikrini olganini ko'rsatadi. Shuro kengashining a'zosi shunchaki fikrni ifodalovchi vakildir va dalillarning umumiyligi tufayli ayolni ham erkak kabi vakil etib tayinlash mumkin. Amr bil-ma'ruf va nahiy anil-munkar haqidagi matnlar umumiy bo'lib, erkak va ayollarni birdek qamrab olgani uchun, hisob masalasi ham shundaydir – Muslim Umm Salamadan rivoyat qilgan, Allohning Elchisi ﷺ shunday degan.

“The Muslims are destroyed” as reported by Al-Bukhari from Al-Mawar Bin Makhzama, and he told her what had happened, so she said to him “Shave your head, they will not differ from you”, so he followed her advice and as a result the Muslims shaved and cut their hair. Then she said to him “Set off with them quickly”, and so he took her advice. So he took the opinion of a woman, which indicates that he took her opinion in any issue whether politics or otherwise. The member of the Shura council is simply a proxy to represent opinion, and it is permitted for a woman to be appointed as a proxy in the same manner as a man, due to the generality of the evidence. The issue of accounting is the same since the texts regarding enjoining the good and forbidding the evil are general, encompassing both men and women – Muslim reported from Umm Salama that the Messenger of Allah (saw) said.

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

. سَتَكُونُ أُمَرَاءُ فَ تَ عْرِفُونَ وَتُ نْكِرُونَ، فَمَنْ عَرَفَ بَرِئَ، وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ « » مَنْ رَضِيَ وَتَابَعَ، قَالُوا: أَفَلاَ ن قَُاتِلُهُمْ ؟ قَالَ: لا مَا صَلَّوْا .

"Amirlar bo'ladi, ularning yaxshi ishlarini ma'qullaysiz, yomon ishlarini esa yoqtirmaysiz. Kim ularning yomon ishlarini ko'rib, (ularning takrorlanishini oldini olishga harakat qilsa), u ayblovdan xoli bo'ladi. Kim esa ularning yomon ishlaridan qalbining tubidan nafratlansa (ularning takrorlanishini to'xtata olmasa ham), u ham omon qoladi. Lekin kim ularning yomon ishlarini ma'qullasa va ularga ergashsa, u ruhan halok bo'ladi." Odamlar Nabiy ﷺ dan so'radilar: "Biz ular bilan urushmaymizmi?" U zot javob berdilar: "Yo'q, to ular namoz o'qir ekanlar, (urushmanglar)." Bu yerdagi "namoz" so'zi Islom bilan hukm qilishga ishora bo'lib, bu rivoyat erkaklar va ayollar uchun umumiydir. Shunday ekan, erkaklar hukmdorlar uchun javobgar bo'lgani kabi, ayollar ham javobgardir.

“There be Amirs and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence), is (also) safe. But one who approves of their bad deeds and imitates them is spiritually ruined. People asked the Prophet: Shouldn’t we fight against them? He replied: No, as long as they say their prayers” and prayer here is an allusion to ruling by Islam, and the narration is general for both men and women. So just as men account the rulers, so do women.

Hukmdorlarni hisobdan o'tkazish masalasiga kelsak, al-Buxoriy va Muslim Abu Hurayradan rivoyat qilganlar:

As for the issue of men accounting the rulers, Al-Bukhari and Muslim reported from Abu Huraira:

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

وَكَفَرَ مَنْ كَفَرَ يمنَ الْعَرَ ي ب، فَ قَالَ ، وَكَانَ أَب وُ بَكْرٍ لَمَّا ت وُُفيَِّ رَسُولُ اللَّيه « أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى :كيْفَ ت قَُاتيلُ النَّاسَ وَقَدْ قَالَ رَسُولُ اللَّيه : عُمَرُ يَ قُولُوا لا إِلَهَ إِلاَّ اللَّهُ، فَمَنْ قَالَهَا فَ قَدْ عَصَمَ مِنِّي مَالَهُ وَنَ فْسَهُ إِلاَّ بِحَقِّهِ، وَحِسَابُهُ عَلَى اللَّهِ . فَ قَالَ: وَاللهي، لأُقَاتيلَنَّ مَنْ فَ رَّقَ ب يَْنَ الصَّلاةي وَالزَّكَاةي، فَيإنَّ الزَّكَاةَ حَقُّ الْمَايل، وَاللهي، لَوْ مَنَ عُويني عَنَاقًا كَانُوا ي ؤَُدُّون هََا إيلَى رَسُويل اللهي لَقَاتَ لْ تُ هُمْ عَلَى مَ نْعيهَا. قَالَ عُمَرُ : ف وَاللهي، مَا هُوَ إيلاَّ أَنْ قَدْ شَرَحَ اللَّهُ صَدْرَ أَيبي بَكْرٍ » ، فَ عَرَفْتُ أَنَّهُ الَْْقُّ .

“Allohning Elchisi (ﷺ) vafot etib, Abu Bakr xalifalikka kelganida, badaviylardan ba’zilari kofir bo‘lganda, Umar aytdi: Qanday qilib odamlar bilan urushamiz, holbuki Allohning Elchisi (ﷺ) aytgan: “Men odamlar “La ilaha illa Allah” demaguncha ular bilan urushishga buyurilganman. Kim shuni aytsa, uning mol-mulki va joni himoyalanadi, faqat haqi bundan mustasno, uning hisob-kitobi esa Alloh (SWT) huzuridadir.” Shunda Abu Bakr aytdi: “Alloh (SWT) haqqi uchun aytaman, namoz bilan zakot o‘rtasida farq qiladigan kishi bilan urushaman, chunki zakot mol-mulkning haqqidir. Alloh (SWT) haqqi uchun aytaman, agar ular Allohning Elchisi (ﷺ)ga bergan bir yosh echkini ham menga bermasalar, uni rad etganlari uchun ular bilan urushaman.” Umar aytdi: “Alloh (SWT) haqqi uchun aytaman, bu faqat Alloh (SWT) Abu Bakrning ko‘nglini (haqiqatni tushunishga) ochgani uchundir, shundan keyin men uning haq ekanini angladim.” Ayollarning hokimni hisobga tortishi haqida esa, Qurtubiy o‘zining Tafsirida, Omidiy “Al-Ihkom”da va G‘azzoliy “Al-Mustasfo”da zikr qilishlaricha, Umar (roziyallohu anhu) odamlarni to‘rt yuz dirhamdan ortiq mahr berishdan man qilganida, bir ayol unga dedi: “Sizga bunday qilishga haqqingiz yo‘q, ey Umar. Alloh (SWT)ning so‘zlarini eshitmadingizmi?”

“When the Messenger of Allah (saw) died and Abu Bakr took office, and those from the Bedouins disbelieved, Umar said: How can we fight people and the Messenger of Allah (saw) said: I have been ordered to fight the people until they say La ilaha illa Allah (swt), and whoever does so then their wealth and blood are protected except by its right, and their account is with Allah (swt). So Abu Bakr said: I swear by Allah (swt), I will fight whosoever differentiates between the prayer and the Zakah, since Zakah is the right of the wealth, By Allah (swt), if they deny me a young goat, that they paid to the Messenger of Allah (saw) I will fight them over their denial. Umar said: By Allah (swt), it was only that Allah (swt) had opened the chest of Abu Bakr (to understanding), and so then I realised it was the truth”. As for women accounting the ruler, it is mentioned by Al-Qurtubi in his Tafsir, Al-Amidi in Al-Ihkam and Al-Ghazali in Al-Mustasfa that a woman accounted Umar (ra) when he prohibited people from giving dowry of greater than four hundred dirham. She said to him: You have no right to do this Umar. Have you not heard the words of Allah (swt).

“Va agar ulardan birortasiga katta miqdorda [sovg‘a] bergan bo‘lsangiz, undan hech narsani qaytarib olmang.” (TMQ 4:20) Shunda u dedi: Ayol to‘g‘ri, Umar esa xato qilgan.

“And you have given one of them a great amount [in gifts], do not take [back] from it anything.” (TMQ 4:20) so he said: A woman is correct, and Umar is wrong.

Xalifani saylashda va unga bay'at berishda ayolning ishtiroki masalasiga kelsak, Umm 'Atiyyaning rivoyati ayollarning bay'at qanday berganini aniq zikr qiladi. Bu Al-Bukhoriy Umm 'Atiyyadan rivoyat qilgan:

With respect to her participation in elections for the Khalifah and giving him the pledge of allegiance, the narration of Umm ‘Atiyyah explicitly mentions how the women gave the pledge of allegiance, reported by Al-Bukhari from Umm ‘Atiyyah:

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

. فَ قَرَأَ عَلَيْ نَا أَنْ لاَ يُشْرِكْنَ بِاللَّهِ شَ يْئًا وَنَ هَانَا عَنِ النِّ يَاحَ ةِ، بَايَ عْ نَا النَّبِيَّ « »... فَ قَبَضَتِ امْرَأَةٌ مِنَّا يَدَهَا .

Biz Nabiy ﷺ ga bay'at qildik, va u bizga Allohga (SWT) shirk keltirmaslik kerakligini o‘qib berdi va bizni (o‘liklar uchun) nola qilishdan qaytardi, shunda bizdan biri qo‘lini tortib oldi, va oyat.

“We gave the Prophet the pledge of allegiance and he read for us that they should not disbelieve in Allah (swt), and he forbade us from wailing (over the dead), so one of us withdrew her hand”, and the verse.

“Ey Nabiy, mo‘min ayollar sizga bay‘at qilish uchun kelganlarida…” (TMQ 60:12) ham ayolning bay‘at berishini aniq zikr qiladi va shuning uchun unga xalifani saylash hamda unga bay‘at berish joiz bo‘ladi.

“O Prophet, when the believing women come to you pledging to you.” (TMQ 60:12) is also explicit in mentioning the woman’s pledge of allegiance, and ,therefore, it is permitted for her to elect the Khalifah and give him the pledge of allegiance.