Turmush qurish xotirjamlik bilan kechadigan hayotdir; va er-xotin bir-biriga hamroh bo'lib yashashi kerak. Erning xotin ustidan qavvomligi (qavvomah) g'amxo'rlik qilish qavvomligidir, hukmronlik emas. Xotinga erga itoat qilish vojib qilingan, erga esa xotinini o'ziga o'xshash kishidan kutilgan turmush darajasiga muvofiq moddiy jihatdan ta'minlash vojib qilingan.

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.

Ushbu maqolaning dalillari Alloh (SWT)ning so‘zlaridir.

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

"U sizni bir jonidan yaratgan va undan uning jufti yaratgan, toki u unga tinchlik topsin." (TMQ 7:189) va Uning (SWT) so‘zlari.

“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.

“Uning oyatlaridan biri shuki, U sizlar uchun o‘zlaringizdan turmush o‘rtoqlar yaratdi, toki ulardan xotirjamlik topasizlar; va sizlar orasiga muhabbat va rahmat qo‘ydi.” (TMQ 30:21), va bu yerda yashash qanoat demakdir. Allohning so‘zlari (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).

“Ularning (ayollarning) erlariga nisbatan haqlari ham xuddi shunday, ma’rufga muvofiq (erlarning ularga nisbatan majburiyatlariga o‘xshash)dir”. (TMQ 2:228). Ibn ‘Abbos esa aytdilar: “Ularning yaxshi muomala va yaxshi parvarish qilinish haqlari bor, xuddi erlariga nisbatan o‘z majburiyatlari doirasida itoatkor bo‘lishlari kerak bo‘lganidek”, deb al-Qurtubiy o‘zining “Tafsir”ida keltirgan. Va Uning (SWT) so‘zlari.

“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.

"Ularga yaxshilik va adolat bilan muomala qiling" (TMQ 4:19), va muomala (ʼishrah) — bu aralashish va birga yashashdir. Jobirdan rivoyat qilinadiki, Allahning Elchisi ﷺ Vidolashuv haj ma'ruzasida shunday degan edilar.

“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 .

“Ayollar haqida Alloh (SWT) dan qo‘rqinglar, chunki ularni Alloh (SWT) huzurida omonat sifatida olgansiz va Alloh (SWT) kalomi bilan ularni o‘zingizga halol qilgansiz”, — deb rivoyat qilingan (Muslim). Va rivoyat qilinadiki, u zot (ﷺ) aytganlar.

“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 « .

"Sizning eng yaxshilaringiz xotinlariga nisbatan eng yaxshi bo'lganlaringizdir, men esa xotinimga nisbatan sizlarning eng yaxshisiman", — deb rivoyat qilgan at-Termiziy Oisha (roziyallohu anho) dan va u buni "Hasan Sahih G'arib" deb hisoblagan, shuningdek Ibn Hibbon va Hokim ham uni sahih deb tasdiqlagan. Va u shunday degan.

“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 « .

“Eng yaxshilaringiz — xotinlariga nisbatan eng yaxshilaringizdir”, deb Abu Hurayradan rivoyat qilgan at-Termiziy, va u hadisni “hasan sahih” deb aytgan. U (Payg‘ambar ﷺ) oila a’zolari bilan yaxshi munosabatda bo‘lar edi: xotinlari bilan o‘ynar, ularga mehribon muomala qilar va ular bilan hazillashar edi. Xufton namozini o‘qib, uyiga kirganida, uxlashdan oldin xotini bilan bir oz suhbatlashar va shu tariqa unga yaqinlik his qildirar edi. Bu dalillarning barchasi nikoh hayoti xotirjamlik hayoti ekanini va er xotirjam nikoh hayoti uchun zarur bo‘lgan hamma narsani qilishi lozimligini ko‘rsatadi. Ibn Abbosdan rivoyat qilinadiki, u shunday derdi: “Men ayolim uchun o‘zimni bezayman, xuddi u men uchun o‘zini bezaganidek. Uning oldidagi huquqimni to‘liq ado etishni yaxshi ko‘raman, chunki uning mendagi huquqlari majburiydir, zero Alloh (swt) shunday degan.”

“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.

Va xotinlarning ham ma'ruf asosida erlariga nisbatan huquqlari bor, xuddi erlarning ularga nisbatan huquqlari bo'lganidek. (TMQ 2:227) (al-Qurtubiy o'zining tafsirida rivoyat qilgan). Garchi Alloh (SWT) erkakni oila ustidan qavvom qilgan bo'lsa-da, chunki U (SWT) aytgan.

“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.

"Erkaklar ayollar ustidan qavvomdirlar." (TMQ 4:34) Bu qavvomlik g'amxo'rlik qilish qavvomligidir, hukmronlik va hokimiyat qavvomligi emas. Al-Muhit lug'atida shunday deyilgan: "erkak va ayolni o'rnatdi va ayol ustidan u man qilgan narsani, va u uning ehtiyojini ado etadi", bu esa lug'aviy jihatdan erkakning ayol ustidan qavvomligi uning nafaqasini to'lash va uning barcha ehtiyojlarini bajarish ma'nosini anglatishini ko'rsatadi. Shuning uchun bu lug'aviy ma'no oyatda qo'llangan ma'nodir, chunki u haqda rivoyat qilingan hech qanday shar'iy ma'no yo'q. Demak, "ayollar ustidan qavvom" ma'nosi shudir, va erkakning ayol ustidan qavvomligi uning ehtiyojlarini qondirish bo'lishi shart, uning u bilan munosabati esa hamroh bo'lish munosabati bo'lishi kerak, Alloh (SWT) bunga shunday ta'rif berib aytgan.

“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.

“Va uning sohibasi” (TMQ 80:36), ya’ni uning xotini. Payg‘ambar ﷺ o‘z xonadonidagi xotinlariga hamroh bo‘lar edi, ularga hukmron rahbar sifatida emas, balki ular bilan maslahatlashar va ular bilan muhokama qilar edi. Umar ibn al-Xattob (roziyallohu anhu) rivoyat qilishicha, u shunday degan: “.

“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 ".

Allohga qasamki, johiliyat davrida biz ayollarimizni hech bir masalada hisobga olmasdik, to Alloh (SWT) ular haqida nima nozil qilmaguncha va ularga nima ulush qilinganini belgilamaguncha. Shunday bir masala ustida o‘ylab yurganimda, xotinim menga dedi: “Agar falon ishni qilsangiz-chi”. Men unga javob berdim: “Senga nima ish bor, nega men shug‘ullanayotgan masala haqida gapiryapsan?” Shunda u menga dedi: “Ey Ibn al-Xattob, sizga ajablanarli, sizga hech kim qarshi gapirishini istamaysiz, lekin qizingiz Alloh Elchisi ﷺ ga qarshi gapiradi, hatto u kun bo‘yi g‘azablanib yuradi”. Shunda Umar (ra) dedi: “Men ridosimni olib, o‘rnimdan turdim va Hafsaning oldiga borib, unga dedim: ‘Ey qizim, sen Alloh Elchisi ﷺ ga shunchalik qarshi gapiryapsanmi, hatto u kun bo‘yi g‘azablanib yuradimi?’ U javob berdi: ‘Alloh haqqi, biz unga qarshi gapiramiz’. Men dedim: ‘Bilasanki, men seni Allohning azobi va Uning Elchisi ﷺ ning g‘azabidan ogohlantiraman’”. Anas (ra) ham shunday rivoyat qilgan.

“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 .

"Men Payg'ambarning xotinlaridan ba'zilariga kosada ovqat berdim, so'ng Oisha qo'li bilan kosaga urdi va undagi narsa to'kilib ketdi. Payg'ambar ﷺ esa: «Ovqatga ovqat, idishga idish» dedi", (Termiziy rivoyat qilgan va u: "Hasan sahih" degan).

“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).

Bu rivoyatlar shuni ko'rsatadiki, Payg'ambar ﷺning xotinlari ustidagi vasiyligi hukmronlik emas, balki g'amxo'rlik edi. Shu sababli ular unga bo'ysunuvchi kishilar emas, balki hamroh kishilar kabi edilar, chunki uning ular bilan munosabati hamrohlik munosabati ekanligi shuni bildiradi.

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.

Alloh (SWT) ayolga eriga itoat qilishni farz qilgan va ularga itoatsizlik qilishni taqiqlagan; U (SWT) shunday degan.

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

"Ammo itoat qilsalaringiz, ularga qarshi boshqa yo'l izlamang" degan oyat (TMQ 4:34) — "Sizlar o'zingizdan xulq buzarlikdan (itoatsizlikdan) qo'rqadigan xotinlaringizni ogohlantiring, so'ngra ularni yotoqda tashlab qo'ying va nihoyat, ularni uring. Agar sizlarga itoat qilsalar, ularga qarshi boshqa yo'l izlamang." Erning xotinini boqish majburiyati borligi haqida Alloh (SWT) aytadi:

“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,

“Boy egasi o‘z boyligidan nafaqa qilsin, rizqi tor bo‘lgan esa Alloh unga bergan narsadan nafaqa qilsin.” (TMQ 65:7). Payg‘ambar ﷺ aytdilar.

“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 .

“Sizning ayollaringiz ustidan haqqingiz bor, ayollaringizning ham sizning ustingizda haqqi bor. Sizning ayollaringiz ustidagi haqqingizga kelsak, ular yoqtirmagan kishilaringizni sizning to‘shagingizga (jihozingizga) yotqizmasliklari, yoqtirmagan kishilaringizni uyingizga kiritmasliklari kerak. Ularning sizning ustingizdagi haqqi esa ularga yaxshilik qilish, ularni kiyintirish va ovqat bilan ta’minlashdir”, — deb rivoyat qilgan at-Termiziy Ibn al-Ahvasdan, u esa otasidan. Muslimning Jobirdan rivoyatida:

“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 .

“sizning ustingizda ularning huquqi bor, va ular sizning yotog'ingizga (mebelga) yoqtirmagan kishilarni o'tirishiga yo'l qo'ymasliklari kerak… Ularning sizning zimmangizdagi huquqlari shuki, ularni maqbul darajada ovqat va kiyim bilan ta'minlashingiz kerak”. Rivoyat qilinadiki, Hind Allohning Elchisi ﷺ huzuriga kelib dedi: «Ey Allohning Rasuli ﷺ, Abu Sufyon xasis odam, menga va bolamga yetarli narsani bermaydi, faqat uning bilmagan holda olganimdan boshqa». Shunda u zot ﷺ dedi: «Sizga va bolangizga yetadigan darajada maqbul ravishda oling».

“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 .

“Ey Allohning Elchisi ﷺ, Abu Sufyon xasis odam, menga va bolamga o‘zimning bilmasligim holda undan olganimdan boshqa yetarli nafaqa bermaydi”, — dedi. Shunda u shunday javob berdi: “Sen va bolang uchun maqbul darajada yetarli bo‘lgan narsani ol” (Oisha roziyallohu anhodan rivoyat qilingan, Buxoriy va Muslim ittifoq qilgan hadis). Demak, ushbu moddaning dalillari shulardir.

“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.