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There is no disagreement among jurists that a wife has the right to serve her husband in his home, whether she is one of those who usually serve herself, or she is one of those who are usually served.<\/p>\n
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Rather, a disagreement arose between them regarding the ruling on this service: Is it obligatory for the wife, or only recommended and recommended?Their statements on this matter varied into two main statements<\/span>[1]<\/span><\/span><\/a>:<\/span><\/p>\n First saying<\/span><\/strong>:<\/span><\/strong> <\/strong>A woman should not serve her husband:<\/span><\/strong><\/p>\n The majority of jurists went from the Shafi’i school of thought[2]<\/span><\/span><\/a>And the Hanbalis[3]<\/span><\/span><\/a>And some Malikis[4]<\/span><\/span><\/a>– That the wife’s service to her husband is not obligatory, but rather it is desirable for her to do the usual household chores, because of the good treatment it entails and the maintenance of familiarity.<\/p>\n <\/p>\n They explain this by saying that the marriage contract was created for enjoyment and affection, not for enslavement or service, and that if the wife performs the service voluntarily, it is out of charity, not obligation.<\/p>\n <\/p>\n The second statement<\/span><\/strong>:<\/span><\/strong> <\/strong>It is obligatory for a woman to serve her husband honorably:<\/span><\/strong><\/p>\n A group of scholars have held that a wife’s service to her husband is obligatory within the limits of what is established by custom and custom, and that it is one of the marital rights required by the shared life between the spouses, and this is the Hanafi doctrine.[5]<\/span><\/span><\/a>And the Malikis[6]<\/span><\/span><\/a>In general, this is also the saying of al-Tabari[7]<\/span><\/span><\/a>And Ibn Taymiyyah[8]<\/span><\/span><\/a>And Ibn al-Qayyim[9]<\/span><\/span><\/a>And Ibn Hajar[10]<\/span><\/span><\/a>And Al-Saadi[11]<\/span><\/span><\/a>And Ibn Baz[12]<\/span><\/span><\/a>And Ibn Uthaymeen[13]<\/span><\/span><\/a>May God have mercy on them all.<\/strong><\/p>\n They said: Because part of the complete stewardship that God has bestowed on a man is for his wife to help him with household matters. If she fails to do that, she is sinning, even if the judge does not force her to do it.<\/p>\n <\/p>\n He cited their saying as evidence: If obedience to him is obligatory in matters in which there is no benefit to him, then what about what benefits his livelihood and interest?<\/p>\n <\/p>\n They also cited as evidence what was the matter of the Prophet, may God bless him and grant him peace, with his wives. When he used to say to Aisha, may God be pleased with her: O Aisha, feed us, and O Aisha, bring the knife and sharpen it with a stone. This is an acknowledgment from him, may God bless him and grant him peace, of her service to him in the house.[14]<\/span><\/span><\/a>.<\/p>\n <\/p>\n [1]<\/span><\/span><\/a> Kuwaiti Jurisprudence Encyclopedia,<\/strong>Previous reference, vol. 19, p. 44.<\/p>\n<\/div>\n [2]<\/span><\/span><\/a> Al-Muhadhdhab in the jurisprudence of Imam Al-Shafi’i,<\/strong>Abu Ishaq Ibrahim bin Ali bin Yusuf Al-Shirazi, (publisher: Dar Al-Kutub Al-Ilmiyyah, without edition and date), vol. 3, pp. 151-153. <\/strong><\/p>\n<\/div>\n [3]<\/span><\/span><\/a> Al-Mughni by Ibn Qudamah,<\/strong>Abu Muhammad Muwaffaq al-Din Abdullah bin Ahmad bin Muhammad bin Qudamah, (publisher: Cairo Library, edition: without edition and date), vol. 8, p. 200.<\/strong> <\/strong><\/p>\n<\/div>\n [4]<\/span><\/span><\/a> Al-Desouki’s footnote to Al-Sharh Al-Kabir,<\/strong>Muhammad bin Ahmed bin Arafa Al-Dasouki Al-Maliki, (publisher: Dar Al-Fikr, edition: no edition and no date), vol. 2, pp. 510-511. <\/strong><\/p>\n<\/div>\n [5]<\/span><\/span><\/a>–The confused response to Al-Durr Al-Mukhtar,<\/strong>Ibn Abidin, Muhammad Amin bin Omar bin Abdul Aziz Abidin Al-Dimashqi Al-Hanafi, (publisher: Dar Al-Fikr – Beirut, second edition, 1412 AH – 1992 AD), vol. 3, p. 579. <\/strong><\/p>\n<\/div>\n [6]<\/span><\/span><\/a>–Granting the Galilee a brief explanation of Khalil,<\/strong>Abu Abdullah Muhammad bin Ahmed bin Muhammad Alish al-Maliki, (publisher: Dar Al-Fikr – Beirut, edition: no edition, publication date: 1409 AH \/ 1989 AD), vol. 4, p. 392.<\/strong><\/p>\n<\/div>\n [7]<\/span><\/span><\/a> Fath al-Bari, explanation of Sahih al-Bukhari,<\/strong>Previous reference, vol. 9, p. 506.<\/p>\n<\/div>\n [8]<\/span><\/span><\/a> The Great Fatwas of Ibn Taymiyyah,<\/strong>Taqi al-Din Abu al-Abbas Ahmad ibn Abd al-Halim Ibn Taymiyyah, (publisher: Dar al-Kutub al-Ilmiyya, first edition, 1408 AH – 1987 AD), vol. 3, p. 232.<\/strong><\/p>\n<\/div>\n [9]<\/span><\/span><\/a> The Day of Resurrection has increased in the guidance of the best of servants<\/strong>, Muhammad bin Abi Bakr bin Ayoub Ibn Qayyim Al-Jawziyyah, (Publisher: Al-Resala Foundation, Beirut – Al-Manar Islamic Library, Kuwait, Edition: Twenty-seventh, 1415 AH \/ 1994 AD), vol. 5, p. 171.<\/strong><\/p>\n<\/div>\n [10]<\/span><\/span><\/a>–Fath al-Bari, explanation of Sahih al-Bukhari,<\/strong>Previous reference, vol. 9, p. 324.<\/strong><\/p>\n<\/div>\n
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