Begona erkak bilan (ya'ni mahram bo'lmagan erkak bilan) yolg'iz qolish ayolga joiz emas. Yot erkaklar oldida ziynatlarini (tabarruj) va avratini ochishi ham joiz emas.

It is not permitted for a woman to be alone with a non- Mahram. It is not permitted for her to reveal the adornments (Tabarruj) and the ‘Awrah in front of foreign men.

Ushbu maqolada uchta masala tushuntiriladi:

This article explains three issues:

Birinchidan — xalvat (nomahram ajnabiy bilan xususiy joyda yolg‘iz qolish) ning ta’qiqlanishi. Dalil — Payg‘ambar ﷺ ning so‘zlari.

Firstly – the prohibition of Khulwah (to be alone in a private space with a non-Mahram). The evidence is the words of the Messenger (saw).

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

"Erkak kishi begona ayol bilan xalvatda bo‘lmasligi kerak, chunki ularning uchinchisi shaytondir", — deb rivoyat qilgan Ahmad sahih isnod bilan Umar (roziyallohu anhu) dan. Va uning so‘zlari.

“A man should not be in khulwah with a woman, since the third of them is the devil”, reported by Ahmad with an authentic chain from Umar (ra). And his words.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

"Erkak va ayol yolg'iz qolmasin, chunki ularning uchinchisi Ash-Shaytondir" (Muslim rivoyat qilgan).

“A man is not alone with a woman but the third of them is Ash- Shaitan” (reported by Muslim).

Ikkinchidan — ziynatlarni ochiq namoyish qilish (tabarruj) yoki diqqatni jalb qiladigan har qanday narsani taqiqlash. Dalillar Allohning (SWT) quyidagi so'zlaridir.

Secondly – prohibition of open display of adornments (Tabarruj), or anything which attracts attention. The evidences are His (swt) words.

“[lekin] ziynatni namoyon qilmagan holda.” (TMQ 24:60) va Uning (SWT) so‘zlari.

“[but] not displaying adornment.” (TMQ 24:60) and His (swt) words.

“Va ular yashirgan ziynatlarini bilintirish uchun oyoqlarini uradigan bo‘lmasinlar.” (TMQ 24:31). Bu Tabarruj harakatlaridan biriga qilingan taqiqdir, va Tabarruj lug‘atda ziynatni namoyon qilish ma’nosini anglatadi. “Al-Muhit” lug‘atida shunday deyilgan: “U tabarruj qildi – erkaklarga o‘z go‘zalligini namoyon qildi”, shariat ma’nosi ham shundaydir. Demak, Tabarruj ziynatlanishning o‘zi emas, balki o‘sha ziynatni bilintirishdir; ayol ziynatlanishi mumkin, ammo agar uning ziynati odatiy bo‘lib, e’tiborni tortadigan turdan bo‘lmasa, u Tabarruj qilmagan bo‘ladi. Shu sababli Tabarrujni taqiq qilishning ma’nosi ziynatlanishning mutlaq taqiqlanishi emas, chunki Tabarruj – go‘zallik va jozibani begona erkaklarga namoyon qilishdir; “Ayol tabarruj qildi”, deyiladi, ya’ni u go‘zalligi va jozibasini begona erkaklarga ko‘rsatdi. Tabarrujning harakatlarini taqiqlagan bu matnlarni qo‘llab-quvvatlaydigan narsa shuki, tekshirib ko‘rilganda ular faqat ziynat va jozibani bilintirishni taqiqlashini, ziynatlanishning umuman taqiqlanishi esa ulardan tushunilmasligi ayon bo‘ladi. Allohning so‘zi ana shundaydir.

“And let them not stamp their feet to make known what they conceal of their adornment.” (TMQ 24:31). This is a prohibition of one of the actions of Tabbaruj, and Tabarruj linguistically means to reveal the beautification. It is mentioned in Al-Muhit dictionary “she did Tabarruj – she displayed her beauty to the men”, which is also the Shari’ah meaning for it. So Tabarruj is different from beautification, because beautification is one thing whereas revealing that beautification is something else; it is possible for her to be beautified and not doing Tabarruj if her beautification was normal and not of the type to attract attention. Therefore, the meaning of prohibiting Tabarruj is not the absolute prohibition of beautification, since Tabarruj is the revealing of the beauty and charms to the foreign men; it is said the woman did Tabarruj, she revealed her beauty and charms to foreign men. Also supporting these texts that prohibited the actions of Tabarruj, is that with investigation it becomes apparent that they only prohibit the revealing of beautification and charms, and the prohibition of beautification generally is not something which is understood from them. So the words of Allah (swt).

"Va ular yashirgan ziynatlarini bildirish uchun oyoqlarini urmasinlar" (TMQ 24:31) so'zi ziynatni ochishni aniq ta'qiqlaydi, chunki U (SWT) aytdi.

“And let them not stamp their feet to make known what they conceal of their adornment (TMQ 24:31) is plainly prohibiting the revealing of the beautification, since He (swt) said.

“Yashirgan zeb-ziynatlarini oshkor qilish uchun.” Abu Muso al-Ash‘ariydan rivoyat qilinadi, u aytdi:

“To make known what they conceal of their adornment.”. It is narrated from Abu Musa Al-Ash‘ari who said.

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

Allohning Elchisi ﷺ dedilar: “Atir surtib, odamlar oldidan o‘tib, ularning hidini sezishi uchun o‘tadigan har bir ayol zinokor hisoblanadi”, ya’ni fohisha kabidir. Buni an-Nasoiy va al-Hokim rivoyat qilgan, al-Hokim uni sahih deb baholagan. Bu rivoyat tabarruj qilishni ham man etadi va bu uning so‘zlaridan aniq ko‘rinib turibdi.

“The Messenger of Allah (saw) said “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress”, in other words, is like a fornicator, reported by Al-Nasa’i and Al-Hakim who authenticated it. This narration is also prohibiting an action of Tabarruj, and it is clear from his words.

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

“atirgul hid qilib, odamlar oldidan o‘tib, ular uning xushbo‘yini his qilsin deb atir surtgan ayol” — bu go‘zallikni namoyon qilishning, ya’ni erkaklar uning hidini sezishi uchun atir surtishning man etilishidir. Abu Hurayra (r.a.) rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan:

“who puts on perfume then passes by people so that they can smell her fragrance” that it is a prohibition of revealing the beautification, in other words, the putting on of perfume so that men could smell her. It is narrated by Abu Hurayrah that the Messenger of Allah (saw) said,

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

Payg'ambar ﷺ aytdilar: "Men ko'rmagan do'zax ahlining ikki turi bor: birlari sigirning dumiga o'xshash qamchilari bo'lib, ular bilan odamlarni uradiganlar; ikkinchilari kiyingan, lekin yalang'och ko'rinadigan, o'ziga jalb qiladigan va erlarini ham o'ziga jalb qildiradigan ayollar. Ularning boshlari bo'xt tuyasining o'simtasiga o'xshaydi, bir tomonga engashgan. Ular jannatga kirmaydilar va uning hidini ham sezmaydilar, holbuki uning hidi falon masofadan sezilib turadi." (Muslim rivoyat qilgan). Demak, bu ham tabarruj amallaridan biridir. "Kiyingan, lekin yalang'och ko'rinadigan" degan so'zlaridan ko'rinadiki, bu zeb-ziynatni ochib ko'rsatishni anglatadi. "O'ziga jalb qiladigan va erkaklarni ham o'ziga jalb qildiradigan" degani esa erkaklarning e'tiborini tortadigan harakatlar haqida gapirmoqda. "Ularning boshlari bo'xt tuyasining o'simtasiga o'xshaydi, bir tomonga engashgan" degani esa sochlariga qilingan ziynatni ochib ko'rsatish haqida: ya'ni sochlarini salla yoki ro'mol yoki shunga o'xshash narsa atrofida o'rab, tuya o'simtasiga o'xshaguncha to'plab qo'yishlari. "Bo'xt" esa afg'on tuyasidir, ya'ni ular sochlarini afg'on tuyasining o'simtasiga o'xshatib tuzardilar. Bu erkaklarga ziynatni ochib ko'rsatishni aniq taqiqlaydi. Shunga o'xshash, tabarrujning har qanday amalini taqiqlovchi barcha matnlar ham shuni ko'rsatadiki, taqiq ayolga nisbatan erkaklarning moyilligini qo'zg'ash maqsadida ziynatni ochib ko'rsatish haqidadir. Buni tabarrujning lug'aviy ma'nosi ham tasdiqlaydi: u ziynatni ochib ko'rsatishdir, ziynatning o'zi esa bundan boshqadir. Demak, taqiqlangan narsa lug'aviy ma'nosidagi tabarrujdir va uning amallarini taqiqlovchi rivoyatlarning ko'rsatmalari bilan belgilanadi, tabarrujsiz ziynat esa taqiqlanmagan.

“The Messenger of Allah (saw) said “Two are the types of the the people of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” (reported by Muslim); so this is also from the actions of Tabarruj. It is clear from his words “dressed but appear to be naked” that it means the revealing of adornments. His words “inclined (to evil) and make men incline towards it” is talking about movements that attract men’s attention. And the words “Their heads would be like the humps of the bukht camel inclined to one side” is talking about revealing the beautification done to their hair, in other words, treating and heaping it around a turban or headscarf or anything similar until it became like the hump of a camel. And the “Bukht” is the Afghani camel, in other words, they arranged their hair to look like the hump of an Afghani camel. This is clearly prohibiting the revealing of beautification to men. And similar to this are all the texts which are related to the prohibition of any action of Tabarruj, all of which make it clear that the prohibition is regarding revealing the beautification in order to provoke men’s inclination towards the woman. And this is supported by the linguistic meaning of Tabarruj which is to reveal the beautification, which is different from beautification itself. Therefore, what is forbidden is the Tabarruj with its linguistic indication, and by the indications of the narrations which prohibit any of its actions, whereas beautification without tabaruuj is not forbidden.

Uchinchidan, begona erkaklar oldida (turmush qurishi mumkin bo‘lgan erkaklar oldida) avrani ochishning taqiqlanishi. Dalillarga ko‘ra, ayol uchun yuzi va qo‘llaridan boshqa butun badanini yopishi farz.

Thirdly, the prohibition of uncovering the ‘Awrah in front of foreign men (men they are able to marry). It is mandatory upon the woman to conceal all of her body apart from her face and hands, according to the evidence.

“Va mo‘min ayollarga ayt, o‘z ziynatlarini ko‘rsatmasinlar, faqat o‘zidan ko‘rinib turganidan boshqa” (TMQ 24:31). Ibn ‘Abbos buni yuz va qo‘llar deb izohlagan, buni Al-Bayhaqiy “As-Sunan al-Kubro”da, Ibn ‘Abdul-Barr “At-Tamhid”da va Ibn Kasir “At-Tafsir”da rivoyat qilgan. Va Rasulullah ﷺ dedilar.

“And tell the believing women not to expose their adornment except that which [necessarily] appears thereof.” (TMQ 24:31); Ibn ‘Abbas said this means the face and hands as reported by Al-Bayhaqi in Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr in Al- Tamhid and Ibn Kathir in Al-Tafsir. And the Messenger (saw) 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 yuzi va bilaklargacha bo‘lgan ikki qo‘lidan boshqa birorta qismining ko‘rinishi to‘g‘ri emas”, deb Abu Dovud rivoyat qilgan mursal hadisda aytilgan. Shunda u o‘z bilagini ushlagan edi, va uning qo‘li bilan bilagini ushlagan joyi orasida bir qarich masofa bor edi. Shu sababli, ayolning yuzi va qo‘llaridan boshqa butun badani avrat bo‘lib, uni yopib yurishi vojibdir.

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not right that any part of her be seen other than her face and the two hands up to the wrists” (Mursal narration reported by Abu Dawud), at which point he grasped his arm, and there was the distance of a grasp between his hand and where he grasped his arm. Therefore, the whole of the woman’s body apart from her face and hands are Awrah, and so it is obligatory for her to conceal it.

Qonunchi (Shoriy) (swt) kiyimning shartlaridan birini teri qoplanishi qilib belgilagan, boshqacha aytganda, terini uning rangini yashiradigan narsa bilan qoplashni majburiy qilgan, boshqacha aytganda, teri va uning rangi — oq, qizil, qora, qorамtir yoki boshqa bo‘lishidan qat’i nazar, qoplanishi kerak. Boshqacha aytganda, qoplov terini shunday qoplashi kerakki, uning ostidagi teri rangi bilinmasin; aks holda u avratni yopuvchi qoplov hisoblanmaydi, balki avrat ko‘rinib turgan, yopilmagan deb hisoblanadi, chunki shar’iy qoplov — rangni yashiruvchi narsadir. Qonunchi (swt) tanani terini shunday qoplash bilan, ya’ni uning rangi bilinmaydigan qilib qoplashni majburiy qilganining dalili Uning so‘zlaridir.

The Legislator (swt) made it a condition of the clothing that it covers the skin, in other words, obligated covering the skin by what covers its colour, or in other words, the skin and its colour whether white, red, dark, black or anything else. In other words, the cover should cover the skin and its colour such that the colours of the skin underneath are not known, otherwise it would not be considered as a cover for the ‘Awrah and rather the ‘Awrah would be considered visible and not covered, since the Shari’ah cover is that which conceals the colour. The evidence that the Legislator (swt) obligated covering of the body by covering the skin such that its colour is not known is from his words.

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

“Bu ayolning biror qismi ko‘rinishi to‘g‘ri emas” degan gap bor. Bu rivoyat Qonun chiqaruvchi (SWT) ‘avratni yopishning shartlaridan biri sifatida, ulardan hech narsa ko‘rinmasligini talab qilganini aniq dalolat qiladi. Boshqacha aytganda, terini shunday narsa bilan yopish kerakki, u orqasidagini ko‘rsatmasin. Shu sababli ayol uchun ‘avratini nozik bo‘lmagan, ya’ni orqasidagini ko‘rsatmaydigan va ostidagini ochib qo‘ymaydigan libos bilan yopishi farz bo‘ladi.

“it is not correct that any part of her be seen”. This narration is a clear proof that the Legislator (swt) made it a condition of covering the ‘Awrah that nothing should be seen from it, or in other words, the skin should be covered by something that does not reveal what is behind it, and so it is obligatory for the woman to cover her ‘Awrah by a dress which is not delicate, in other words, does not convey what lies behind it and does not disclose what is under it.