Endi jihod va shahodat masalasini hamda bu borada ayollarning ulushini ko‘rib chiqaylik. Bu masala Islomning birinchi, dastlabki avlodidagi Allohdan qo‘rquvchi ayollarni tashvishga solgan, o‘sha avlod kundalik ishlariga qaramasdan oxiratga bo‘lgan sadoqati bilan ajralib turgan. Shuningdek, meros masalasi va Islom erkaklar va ayollarga belgilagan ulushlarni ham ko‘rib chiqamiz. Bu masala o‘tmishda ba’zi erkaklar va ayollarni band qilgan, bugun ham ko‘tarilishda davom etmoqda.
Let us now consider the question of jihād and martyrdom, and women’s share in all that. This was a question of concern to God- fearing women in the noble first generation of Muslims, which was distinguished by its dedication to the hereafter as it looked after its daily affairs. We will also consider the question of inheritance and the shares assigned by Islam to men and women. This question not only preoccupied some men and women in the past but continues to be raised even today.
Xudo ayollarga jihodda qatnashishni farz qilmagan. Shuningdek, zarurat tug'ilganda ularni erkaklar bilan birga jihodda qatnashishdan ham man etmagan. Islom urushlarida bir qator alohida ayollar jangda faol ishtirok etganlar, shu tariqa faqat yordam vazifalari bilan cheklanmaganlar. Ularning soni, biroq, juda oz bo'lgan va faqat zarur bo'lganda ishtirok etganlar. Bu hech qachon odatiy amaliyot bo'lmagan. Bu istisno edi, qoida emas, chunki Xudo O'z donoligi bilan ayollarga jangni majburiy qilmagan.
God has not imposed the duty to fight on women. Nor has He forbidden them to fight when there is need for their participation in jihād alongside men. In Islamic wars a number of individual women took an active part in the fighting, thus not confining themselves to support duties alone. Their numbers, however, were very few, taking part only when needed. This was by no means the normal practice. It was the exception, not the rule, because God, in His wisdom, has not made fighting obligatory for women.
Аёллар урушда қатнашишга мажбур бўлмаганлари сабабли, улар эркакларни туғадилар, ва эркаклар жанг қилади. Аёл ўзининг жисмоний ва руҳий тузилиши билан эркакларни туғишга ва уларни тарбиялашга яратилган, шунда улар ҳаётга дуч келишади ва зарур бўлганда жиҳодда иштирок этишади. Бу соҳада аёлнинг қобилияти ва фойдалилиги эркакникидан каттароқдир. Унинг танасидаги ҳар бир ҳужайра бу мақсад учун жисмонан ва руҳан мос қилиб яратилган. Бу фақат жисмоний тузилиш масаласи эмас. У ҳомиладорлик бошланган лаҳзадан, яъни ҳомиладорликнинг жинсини белгилайдиган Яратувчи, улуғлангай Ўзи нинг қарорисидан бошлаб, ҳар бир ҳужайрага тегишлидир. Жисмоний, органик ва руҳий омиллар иккинчи даражали аҳамиятга эга.
Women have not been required to fight in war because they give birth to men who do the fighting. By her physical and psychological constitution, a woman is made to give birth to men and to bring them up so that they can face life and participate in jihād when necessary. In this particular domain, her ability and usefulness is greater than that of man. Every single cell in her body is made physically and psychologically suitable for this purpose. This is not merely a question of physical constitution. It applies to every single cell, from the moment of conception and the decision made by the Creator, praised be He, which determines the sex of that pregnancy. Physical, organic, and psychological factors take secondary importance.
U'ning ham uzoq muddatli milliy manfaatlar nuqtai nazaridan qaralganda foydasi yanada ko'proq bo'ladi.
She is also more useful when one considers long-term national interests.
Erkaklar urushda halok bo'lib, ortidan ayollar qolganda, millat o'z sonining kamayishini qoplash uchun bola tug'adigan unumli a'zolarga ega bo'ladi. Agar urush ayollar bilan erkaklarni teng miqdorda, yoki ayollarni erkaklardan ko'proq miqdorda olib ketsa, bunday holat yuz bermaydi. Islomda bitta erkak o'ziga berilgan barcha imkoniyat va qobiliyatlardan foydalanib, to'rtta ayolni farzand ko'rishga majbur qila oladi, bu esa urushdagi qirg'indan keyin bo'shab qolgan o'rnni to'ldirish uchun zarurdir. Ming erkak bitta ayolni urushdan keyin jamiyatda yuzaga keladigan muvozanatni tiklash uchun bitta erkakning qila olganidan ko'p farzand tug'dira olmaydi. Bu ayollarni urushda kurashish majburiyatidan ozod qilishdagi Ilohiy hikmatning faqat bir jihatidir. Boshqa jihatlari ijtimoiy axloq va jamiyatning tabiati bilan, shuningdek, ikki jinsning muhim fazilatlarini saqlash zaruriyati bilan bog'liq. Bu mavzu batafsilroq yoritilishga loyiqdir. Mukofotga kelsak, erkaklar ham, ayollar ham Alloh tomonidan tinchlantiriladi. Har bir inson o'ziga yuklangan vazifalarni yaxshi bajarsa, Alloh huzurida yaxshi martabaga erishish uchun kifoya qiladi.
When men fall dead in war, leaving behind women, the nation is left with productive members who give birth to children in order to compensate for the decrease in their numbers. The same cannot be the case if war were to claim the lives of women and men in equal numbers, or were it to claim the lives of more women than men. Under Islam, a single man using all the concessions and abilities available to him can make four women produce children in order to fill the vacuum left after the slaughter that takes place in war. A thousand men cannot make a single woman produce more children than one man can in order to redress the balance that takes place in society after war. This is only one aspect of the Divine wisdom behind relieving women of the duty of fighting. Other aspects relate to social morality and the nature of society, as well as the need to preserve the essential qualities of both sexes. This is a subject which deserves fuller treatment. As for reward, both men and women are reassured by God. It is sufficient for every human being to do well in fulfilling the tasks assigned to him or her in order to achieve a good position with God.
Merosga oid qoidaga ko'ra, "erkakka ikki ayolning ulushiga teng ulush berilgan", degan umumiy hukm birinchi qarashda erkakning foydasiga bo'lib ko'rinishi mumkin. Biroq bu sirtqi qarash tez orada yo'qolib, erkak va ayolning o'zaro mavqei hamda bir-birini to'ldiruvchi majburiyatlarini keng qamrovli tarzda o'rganish natijasida o'z o'rnini boshqa tasavvurga bo'shatadi. Islom tizimidagi asosiy qoidalardan biri shuni bildiradiki: "foyda majburiyatga mutanosibdir". Erkak ayolga turmush qurganda mahr to'laydi, ayol esa unga hech qanday mahr to'lamaydi. U o'zi va ularning farzandlarini ta'minlaydi, ayol esa, hatto o'zining mablag'i bo'lsa ham, bunday majburiyatdan ozod. Bu majburiyatni e'tiborsiz qoldirgan erkakka eng kamida ko'rilishi mumkin bo'lgan jazo qamoqqa olinishidir. Erkak oila a'zolari tomonidan boshqalarga yetkazilgan tasodifiy o'lim va jarohatlar uchun fidya va tovon to'lashga majbur, ayol esa bularning barchasidan ozoddir.
As for inheritance, it may appear at first glance that the general rule which assigns “to the male a share equal to that of two females” favours man. This superficial view, however, will soon disappear to be replaced by a comprehensive treatment of the respective positions of man and woman and their mutually complementary duties. A basic rule in the Islamic system states that “gain is commensurate with duty”. The man pays a dowry to the woman when he marries her, while she pays him no dowry whatsoever. He supports her and their children while she is exempt from such a duty, even when she has money of her own. The least that can happen to a man who is negligent of this duty is that he be imprisoned. A man is required to pay the ransom and compensation for accidental death and injuries caused to others by members of his family, while a woman is exempt from all this.
Bundan tashqari, erkak oilasidagi muhtoj va o'z rizqini topa olmaydigan kishilarni qarindoshlik darajasiga qarab boqishga majburdir, ayol esa oilaviy o'zaro moddiy yordam majburiyatidan ozod qilingan. Nikoh buzilganda yoki ajralish yuz berganda, erkak ajrashgan yoki ajralgan xotiniga farzandini emizgani va uni tarbiyalagani uchun xuddi o'z nafaqasini to'lagani kabi haq to'laydi. Demak, ko'rib turganimizdek, Islom tizimi keng qamrovli bo'lib, meros taqsimotini majburiyatlar taqsimotiga muvofiq amalga oshiradi. Erkak ayolga qaraganda ko'proq majburiyatlarni zimmasiga olgani uchun, uning meros ulushi kattaroqdir.
Moreover, a man is required to support the insolvent and those who are unable to earn their living in his family, according to their degree of kinship, while the woman is exempt from the duty of mutual family support. When divorce or separation takes place, the man pays his divorced or estranged wife compensation for breast-feeding his child and for her custody in the same way as he pays her own maintenance. As we see, then, the Islamic system is a comprehensive one, which distributes inheritance according to the distribution of liabilities. Since the man bears more liabilities than the woman, his share of inheritance is greater.
Ushbu tizim, shuningdek, inson tabiatini va erkakning oilasini moddiy ta'minlash, ayolga xavfsizlik va qulaylik taqdim etish qobiliyatini hisobga oladi, shunda u yangi avlodni tarbiyalashdagi mas'uliyatini ado eta olsin. Ushbu mas'uliyatiga pul qiymatini belgilab bo'lmaydi. Uning jamiyat umumiy farovonligiga qo'shgan hissasi har kimning ko'rsatishi mumkin bo'lgan har qanday mahsulot yoki xizmatdan ancha ustundir. Shunday ekan, bilimi va hikmati mutlaq bo'lgan Zot tomonidan belgilangan Islom tizimidagi mukammal muvozanat unsurlarini anglashimiz mumkin.
This system also takes into consideration human nature and man’s ability to earn his family’s livelihood and to provide the woman with security and comfort so that she can discharge her responsibilities in bringing up the new generation. No monetary value can be placed on this responsibility of hers. Her contribution to the general welfare of society is far superior to any product or service that anyone can render. We can, then, discern the elements of perfect balance in the Islamic system, laid down by the One whose knowledge and wisdom are absolute.
Keling, Islom ayollarga bergan shaxsiy mulkchilik huquqini ko'rib chiqaylik:
Let us consider here the right of individual ownership given by Islam to women:
“Erkaklar qilgan ishlarining foydasini oladilar, ayollar ham qilgan ishlarining foydasini oladilar.” (32-oyat) Bu huquq Arabistondagi jaholatli jamiyat tomonidan, shuningdek o‘tmishdagi boshqa jaholatli jamiyatlar tomonidan ayollardan tortib olingan edi. Ayolning mulk egasi bo‘lish huquqi juda kam hollarda tan olingan. Hatto tan olingan taqdirda ham, ayolni o‘sha huquqdan mahrum etishning turli yo‘l va usullari topilgan. Ayolning o‘zi esa boshqa mol-mulklar singari meros orqali o‘tkazilishi mumkin bo‘lgan buyum sifatida qaralgan.
“Men shall have a benefit of what they earn and women shall have a benefit of what they earn.” (Verse 32) This right was denied to women by the ignorant society of Arabia as well as by other ignorant societies of the past. Very rarely were women’s right to own acknowledged. Indeed, even when it was acknowledged, ways and means were found to deprive her of that right. The woman herself was considered an object, the ownership of which could be transferred by inheritance, in the same way as other possessions.
Zamonaviy johilliy jamiyatlar, ular ayollarga huquqlar berganini va boshqa hech qanday tizimda ko'rilmagan hurmat ko'rsatganini da'vo qilib, hali ham ayollarning merosga bo'lgan huquqini inkor etishga harakat qilmoqda. Ba'zi bu jamiyatlar butun mulkni eng katta erkak merosxo'rga beradi.
Modern ignorant societies, which claim to have given women rights and afforded them respect unequalled under any other system, still try to deny women their right to inheritance. Some of these societies give the whole estate to the eldest male heir.
Boshqalar ayolning o'z mulki bilan amalga oshiradigan har qanday moliyaviy bitimni tuzishi uchun uning vasiysining oldindan roziligini olishni zaruriy deb biladilar, hatto ayol o'z mulki bilan qilgan har qanday moliyaviy kelishuv amalga oshishi uchun eriga uni tasdiqlatishni ham zaruriy deb bilishadi. Bu ayollar o'z ozodligiga erishish uchun qilgan inqiloblardan keyin ham shunday davom etmoqda. Bunday harakatlar, darhaqiqat, ayolning oila va jamiyatdagi mavqeini zaiflashtirib, jamoat axloqini ham susaytirishga olib keldi.
Others make it necessary for a woman who wants to make any financial transaction to obtain the prior consent of her guardian, and they even make it necessary for a woman to have her husband endorse any financial deal she makes with her own property before it can go through. This remains the case even after the revolutions made by women to achieve their emancipation. Such actions have, indeed, led to undermining the position of women in both the family and society as also weakened public morality.
Islom ayollarga o'z xohishiga ko'ra mulkka egalik qilish huquqini bergan.
Islam has given the right of individual ownership to women of its own accord.
Ayollar bu huquqni qo‘lga kiritish uchun inqilob qilishlari, ayollar jamiyatlari tuzishlari yoki parlamentga kirishlari shart emas edi. Islomning bunday yondashuvga sabab bo‘lgan maqsadlari uning insoniyatga umumiy qarashida namoyon bo‘ladi. Islom o‘sha yagona nafsning ikki qismi, ya’ni erkaklar va ayollar undan kelib chiqqan manba, ikkalasini ham sharafli deb hisoblaydi. Bundan tashqari, u oila jamiyat tizimining asosiy birligi deb biladi. Shu sababli oilada muhabbat va o‘zaro g‘amxo‘rlik muhiti hukm surishi kerak. Oiladagi har bir shaxsning huquqlari himoya qilinadi. Aynan shu sababli Islom erkaklar va ayollarga mehnat qilib pul topish va mulkka egalik qilishda teng huquqlar beradi.
Women did not have to launch a revolution, form women’s societies or enter parliament in order to claim such a right. Islam’s motives are found in its overall view of humanity. It considers that both parts of the single soul, from which men and women issue forth, are honourable. Moreover, it makes the family the basic unit of its social system. Hence, the atmosphere in the family must be one of love and mutual care. The rights of every individual in the family are safeguarded. It is for this reason that Islam gives both men and women equal rights of earning and ownership.
Ayatni sharhlashni yakunlashdan oldin, doktor Abd al-Vohid Vafiyning "Inson huquqlari" kitobidan quyidagi iqtibosni keltirmoqchimiz. Unda u Islomdagi ayollarning mavqei G'arbdagi ayollarning mavqei bilan solishtirib tushuntiriladi.
Before we finish our commentary on this verse, we would like to give the following quotation from Dr `Abd al-Wāĥid Wafī who explains in his book, Human Rights, the status of women in Islam as compared to their status in the West.
Islom erkak va ayolga qonun oldida va barcha fuqarolik huquqlarida teng maqom beradi. Bu tenglik turmushga chiqqan va chiqmagan ayollarning barchasiga teng darajada tegishlidir.
Islam gives both man and woman an equal status in Front of the law and in all civil rights. This equality applies to married and unmarried women alike.
Islomda nikoh G'arbning ko'pchilik mamlakatlarida amalga oshiriladigan nikohdan farq qiladi. Musulmon ayol nikoh qurganida o'z ismini, fuqarolik holatini, shartnomalar tuzish huquqini va mulkka egalik huquqini yo'qotmaydi.
Under Islam, marriage is different from what is practised in most Western countries. A Muslim woman does not lose her name, civil status, and eligibility to make contracts or right of ownership when she gets married.
Nikohdan keyin u o‘z oilasining familiyasini saqlab qoladi va ilgaridagidek barcha huquqlaridan foydalanishda davom etadi, jumladan, har qanday mas’uliyatni o‘z zimmasiga olish va har qanday shartnomani tuzish, sotish, sotib olish, garovga qo‘yish, sovg‘a yoki vasiyat qilish va hokazo huquqlaridan. U shuningdek, mustaqil mulkdorlik huquqidan foydalanishda davom etadi.
After her marriage, she retains the surname of her own family and continues to enjoy all her rights as before, including the undertaking of any responsibility and entering into any contract, to sell, buy, pledge, make a gift or a will, etc. She also continues to enjoy her right of independent ownership.
Islomda turmush qurgan ayol barcha fuqarolik huquqlariga ega bo‘ladi va erining mulkidan alohida o‘z boyligiga ega bo‘lishi mumkin. Er esa uning pulidan, oz yoki ko‘p bo‘lishidan qat’i nazar, hech narsani olishga haqli emas. Alloh taolo Qur’onda shunday deydi: «Agar bir xotin o‘rniga boshqasini olmoqchi bo‘lsangiz-yu, birinchisiga katta miqdorda mol bergan bo‘lsangiz ham, undan hech narsani qaytarib olmang. Uni nohaq va ochiq gunoh bilan qaytarib olasizlarmi? (20-oyat) Qanday qilib uni qaytarib olasizlar, holbuki sizlar bir-biringiz bilan qo‘shilgansiz va ular sizlardan qat’iy va mustahkam ahdu paymon olganlar?» (20-21-oyatlar) Yana u zot shunday deydi: «Ularga bergan narsangizdan biror narsani qaytarib olishingiz sizlarga halol emas.» (2:229) Agar er xotinga turmush qurgan paytida bergan narsasidan hech narsani olishi man etilgan bo‘lsa, uning o‘z mulkidan biror qismini olishi yanada harom bo‘ladi, ayol uni o‘z ixtiyori bilan, rozilik bilan bermagan bo‘lsa. Bu masalada Alloh taolo shunday marhamat qiladi: «Ayollarga mahrlarini xushnudlik bilan bering. Agar ular o‘z xohishlari bilan mahrning bir qismini sizlarga bersalar, uni rohat-farog‘at bilan yeng.» (4-oyat) Ayolning roziligisiz yoki unga vakolatli shaxs sifatida bitim tuzish uchun ishonchnoma bermasdan turib, erning xotini mulkining biror qismini tasarruf etishi ham joiz emas. Agar ayol unga shunday ishonchnoma bersa, u bu ishonchnomani bekor qilish va boshqa birovga xuddi shunday ishonchnoma berish huquqini saqlab qoladi.
Under Islam, a married woman is accorded all her civil rights and she may have her own wealth independently from that of her husband, who may not take any part of her money, small or large. God says in the Qur’ān: “If you wish to take one wife in place of another and you have given the first one a large sum of money, do not take away anything of it. Would you take it away though that constitutes a gross injustice and a manifest sin? (Verse 20) How can you take it away when each of you has been privy with the other, and they have received from you a most solemn pledge?” (Verses 20-1) He also says: “It is not lawful for you to take back anything of what you have given them as dowry.” (2: 229) If a husband is forbidden to take anything of what he had originally given to his wife when he married her, then it is even more unlawful for him to take any part of her own property, unless she gives it to him willingly and freely. On this particular point, God states: “Give women their dower as a free gift; but if they, of their own accord, choose to give up to you a part of it, then you may take it with pleasure.” (Verse 4) Nor is it lawful for a husband to dispose of any part of his wife’s property unless she permits him to do so or gives him a power of attorney to make a contract on her behalf. When she gives him such a power of attorney, she retains the right to cancel it and to give a similar power of attorney to someone else.
Hatto eng tsivilizatsiyalashgan zamonaviy demokratiyalar ham erkaklar va ayollar o'rtasidagi bunday tenglik darajasiga intilmaydi. Yaqin vaqtgacha, aslida bugungi kunga qadar ham, Fransiyadagi ayolning mavqei fuqarolik qulligidan unchalik yaxshi emas edi. Qonun ayolni ko'plab fuqarolik masalalarida harakat qilish huquqidan mahrum qiladi. Fransuz Fuqarolik kodeksining 217-moddasida shunday deyilgan: "Nikoh shartnomasida er-xotinning mol-mulki alohida saqlanishi ko'zda tutilgan bo'lsa ham, turmushga chiqqan ayol biror narsani sovg'a, topshirish, ipoteka yoki garov sifatida tasarruf eta olmaydi va biror narsaning mulkdori bo'lish uchun hech qanday yoki qandaydir evaziga shartnoma tuza olmaydi, agar eri shartnomada ishtirok etmasa yoki unga yozma roziligini bermasa."
Even the most civilised of contemporary democracies do not aspire to this standard of equality between men and women. Until very recently, indeed until today, the status of women in France was not much better than that of civil bondage. The law deprives her of the authority to act in many a civil matter. Article 217 of French Civil Law states that “even when a marriage stipulates that the properties of husband and wife are to remain separate, a married woman may not dispose of anything by way of gift, assignment, mortgage or pledge, and may not come into the ownership of anything in return for some or no consideration, unless her husband is party to the contract or gives his consent to it in writing.
Ushbu moddaga kiritilgan ko‘plab o‘zgartirishlarga qaramay, uning mazmuni hanuzgacha frantsuz qonunchiligida ayollarning mavqeini soyada qoldirmoqda.
Despite the numerous amendments that have been introduced to this Article, much of its import still overshadows the status of women under French law.
Gʻarbiy qonunlar ayollarga yuklangan bu qaramlikni ta’kidlaydi, chunki ular turmushga chiqqan paytda ayolning o‘z oilaviy familiyasini yo‘qotishi an’anasini ma’qullaydi. U endi otasining nomi bilan atalmaydi. Buning o‘rniga u eri oilasining familiyasini qabul qiladi. Bu uning huquqiy maqomini yo‘qotganining belgisi bo‘lib, u eriniki bilan birlashib ketadi, xolos.
Western laws emphasise this bondage imposed on women by endorsing the tradition that a woman loses her own family name at the moment when she gets married. She is no longer called after her father. She adopts her husband’s family name instead. This is simply a token of the loss of her legal status which is merged with that of her husband’s.
Qiziq, lekin ko'pchilik o'z ayollarimiz ham bu adolatsiz tizim sharoitida G'arb ayollariga taqlid qilishga harakat qiladilar. Ular erlarining familiyasini olganlarida, Islom tizimida bo'lgani kabi o'z oilalarining nomini saqlab qolish o'rniga, o'zlari uchun bu past maqomni qabul qiladilar. Istehzo bilan aytganda, bu ko'r-ko'rona taqlidni ayollar huquqlarining himoyachisi va ular bilan erkaklar o'rtasidagi tenglikning tarafdori sifatida ko'rinishga harakat qiladigan aynan o'sha ayollar qiladilar. Ular o'z harakatlari bilan Islom ularga bergan, ularni erkaklar bilan tenglik darajasiga ko'taradigan eng muhim huquqlarini oyoq osti qilayotganlarini bilmaydilar. 7
Strangely enough, many of our own women try to imitate Western women even in this unjust system. They accept for themselves this low status when they adopt their husbands’ family names, instead of retaining the names of their own families as is the case under the Islamic system. Ironically speaking, this blind imitation is practised by the very women who pose as defenders of the rights of women and advocates of equality between them and men. They are unaware that by their action, they trample over their most important right which has been given to them by Islam to elevate them to the status of equality with men.” 7