女性的首要角色是做母亲，并负责管理家庭；她是必须加以守护的荣誉。

The primary role of women is that she is a mother and responsible over the household and she is an honour that must be protected.

本文的依据来自多方面的证据:第一,鼓励婚姻的证据,以及母亲在哺育子女方面享有更多权利的证据。第二,禁止妇女未经丈夫允许离开丈夫家门、并要求她服侍丈夫的证据。第三,关于奥赖(Awrah,即在公共场合及非家庭成员面前必须遮盖的身体部位)的证据、妇女私人生活领域的证据、禁止孤男寡女独处(khalwah,即无血缘关系的男女独处于私密空间)的证据、禁止妇女在没有近亲男性陪同的情况下旅行的证据,以及禁止塔巴鲁吉(Tabarruj,即引人注目的炫耀性打扮)的证据。

This article is derived from numerous evidences: firstly, the evidences which encourage marriage and that the woman has more rights in the nursing of the child. Secondly, the evidences which prohibit the woman from leaving her husband’s house without his permission and obligate her to serve her husband. Thirdly, the evidences regarding the Awrah (private parts of body that must be covered in public and in front of non-family members), the private sphere of life for her, the prohibition of khalwah (for an unrelated man and woman to be alone together in private space), the prohibition of the woman travelling without a close male relative and the prohibition of Tabarruj (beautification which attracts attention).

第一条证据见于艾奈斯的一段圣训，其中提到先知（ﷺ）曾教导人们保持贞洁，并严厉禁止独身主义；他（ﷺ）说：«你们要娶慈爱且多子的女子，因为我将在复活日以你们的人数胜过众先知。»

The first evidence has been mentioned in a narration from Anas that the Prophet (phuh) used to instruct people to be chaste, while vigorously prohibiting celibacy; he (phuh) said. .» تَ زَوَّجُوا الْوَدُ ودَ الْوَلُودَ، إِنِّي مُكَاثِرٌ بِكُمُ الأَنْبِيَاءَ ي وَْمَ الْقِيَامَةِ « .

“你们应当娶温柔且多生育的女子，因为我将在复活日因你们的人数众多而与众先知竞争。”（艾哈迈德以哈桑级传述链记载。）马格勒·本·雅萨尔传述。

“Marry from those who are tender and fertile, for indeed I will compete with the Prophet (phuh)s in your great numbers on the day of judgement” (reported by Ahmad with a Hasan chain). Ma’qal b. Yasar narrated.

. فَ قَالَ: إِنِّي أَصَ بْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ جَاءَ رَجُلٌ إِلَى النَّبِيِّ « وَإِن هََّا لاَ تَلِدُ أَفَأَتَ زَوَّجُهَا؟ قَالَ: لاَ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَ نَ هَاهُ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَ قَالَ: تَ زَوَّجُوا » الْ ودُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمُ الأُمَمَ .

. فَ قَالَ: إِنِّي أَصَ بْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ جَاءَ رَجُلٌ إِلَى النَّبِيِّ « وَإِن هََّا لاَ تَلِدُ أَفَأَتَ زَوَّجُهَا؟ قَالَ: لاَ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَ نَ هَاهُ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَ قَالَ: تَ زَوَّجُوا » الْ ودُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمُ الأُمَمَ .

一个男子来到先知ﷺ那里，说：“我找到了一位美丽且出身高贵的女子，但她不能生育。我可以娶她吗？”他说：“不可以。”然后那人第二次来到他那里，他又叫他不要娶。然后那人第三次来到他那里，先知ﷺ说：“你们要娶温柔且多产的女子，因为我将凭你们的人数众多而胜过其他民族。”（由艾布·达伍德、伊本·ban·哈班和哈基姆报道，哈基姆认定其为圣训可信。）这表明婚姻的智慧和预期的结果是生育子女，并且他禁止娶一个已知不能生育的女子，尽管由于缺乏表明其为决定性禁令的迹象，这一禁令并非决定性的；同时也有圣训允许中断性交，即为了防止怀孕。在这些证据中，有穆斯林所记载的、来自哲亚比尔的圣训，他说：

“A man came to the Prophet (phuh) and said “I have found a woman who is beautiful and of noble descent, but she cannot bear children. Shall I marry her?” He said: “No”. Then he came to him again for the second time and he told him not to. Then he came to him a third time, so the Prophet (phuh) said “Marry those who are tender and fertile, for indeed I will compete against the other nations with your great numbers”” (reported by Abu Dawud and Ibn Hibban and Al-Hakim, who authenticated it). This indicates that the wisdom behind marriage and the intended result is childbirth, and he prohibited marrying a woman who was known by her fiancé to be barren, though this is a non-decisive prohibition due to the absence of an indication of decisiveness, as well as the evidences reported that permit withdrawal, in other words, for the sake of preventing pregnancy. From these evidences is what Muslim reported from Jabir who said.

.» فَ لَمْ يَ نْ هَنَا فَ ب لَغَ ذَلِكَ نَبِيَّ اللَّهِ كُنَّا نَ عْزِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ « .

.» فَ لَمْ يَ نْ هَنَا فَ ب لَغَ ذَلِكَ نَبِيَّ اللَّهِ كُنَّا نَ عْزِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ « .

“我们在先知（愿主赐福他并使他平安）在世时实行“体外射精”，这件事传到了先知（愿主赐福他并使他平安）那里，他没有禁止。”因此，娶不能生育的女子是允许的，但按照前面的圣训，更可取的是娶能生育许多孩子的女子。换言之，妇女首先是为人母，其次才是妻子，夫妻之间的关系应依照伊斯兰教法所允许和推荐的方式进行。此外，这一段也有传述自阿卜杜拉·本·阿慕尔·本·阿绥的记载。

“We used to withdraw (practice coitus interruptus) at the time of the Messenger of Allah (pbuh) , and that reached the Messenger of Allah (pbuh) and he did not prohibit it”. So it is permitted to marry a woman who is barren, though it is preferable to marry those who can bear many as it is recommended in accordance with the previous narrations. In other words, the woman is primarily to be a mother, and then a wife and to have spousal relations in accordance with what the Shari’ah made permitted and recommended. Additionally, it is narrated from ‘Abd Allah b. Amr b. Al-‘Aas.

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ ابْنِي هَذَا كَانَ بَطْنِي لَهُ وِعَاءً، وَثَدْيِي لَهُ « سِقَاءً، وَحِجْرِي لَهُ حِوَاءً، وَإِنَّ أَبَاهُ طَلَّقَنِي وَأَرَادَ أَنْ يَ نْ تَزِعَهُ مِنِّي، فَ قَالَ لَهَا رَسُولُ اللَّهِ » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي : .

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ ابْنِي هَذَا كَانَ بَطْنِي لَهُ وِعَاءً، وَثَدْيِي لَهُ « سِقَاءً، وَحِجْرِي لَهُ حِوَاءً، وَإِنَّ أَبَاهُ طَلَّقَنِي وَأَرَادَ أَنْ يَ نْ تَزِعَهُ مِنِّي، فَ قَالَ لَهَا رَسُولُ اللَّهِ » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي : .

“有一名妇女说：‘安拉的使者啊，这是我腹中怀过的儿子，我的乳房是他的水囊，我的怀抱是他的护所。他的父亲已经与我离婚，想把他从我身边带走。’先知ﷺ说：‘只要你没有再嫁，你对他就更有优先的权利。’”（由艾布·达武德与哈基姆记录，哈基姆认为其为可靠圣训，宰哈卜ī予以确认）。因此，这段圣训列举了母亲与孩子之间所发生的各种情形，这表明母亲身份的重要性，并且先知ﷺ将抚养权判给了她。这两段圣训表明，女性的首要角色是母亲，此外还有关于怀孕、分娩和哺乳婴儿的相关规定。

“A woman said: “O Messenger of Allah, this is my son whom my stomach carried, my breast is a water-skin for him, and my lap is a guard for him. His father has divorced me and wants to take him away from me”. He said: “You have more right to him as long as you do not remarry”” (reported by Abu Dawud and Al-Hakim that authenticated it and Al-Dhahabi confirmed it). So the narration enumerated the various situations which occur between a mother and child, which indicates the importance of her motherhood, and he gave her custody. These two narrations indicate that the primary role of the woman is to be a mother, in addition to the rules related to pregnancy, birth and suckling the child.

关于第二个证据，据阿奈斯传述：有一个人外出旅行，禁止他的妻子离开家门。之后她的父亲病了，于是她请求安拉的使者ﷺ允许她去探望父亲，使者ﷺ对她说：

As for the second evidence, it is narrated from Anas that a man travelled having prohibited his wife from leaving their home, and subsequently her father became ill and so she sought permission from the Messenger of Allah (pbuh) to visit him, and the Messenger (pbuh) said to her.

.» اتَّقِي اللَّهَ وَلاَ تُخَالِفِي زَوْجَكِ « .

.» اتَّقِي اللَّهَ وَلاَ تُخَالِفِي زَوْجَكِ « .

“敬畏安拉，不要违抗你的丈夫”，这是伊本·古达麦在《穆合尼》中所引。据传，艾卜·胡莱赖familiar说：安拉的使者ﷺ说…… Correction for accuracy: “敬畏安拉，不要违抗你的丈夫”，这是伊本·古达麦在《穆合尼》中所引。据传，艾卜·胡莱赖传述：安拉的使者ﷺ说……

“Fear Allah, do not disobey your husband” as mentioned by Ibn Qudamah in Al-Mughni. It is narrated from Abu Hurayrah that the Messenger of Allah (pbuh) said.

.» لاَ يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ « .

.» لاَ يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلاَّ بِإِذْنِهِ « .

“不允许妇女在丈夫在场时禁食，除非得到他的许可”（一致认可的圣训）。又据伊本·阿拔斯传述，先知ﷺ说：“妻子的义务之一是，除非得到丈夫的许可，否则不得禁食自愿的斋戒。”

“It is not allowed for a woman to fast while her husband is present, unless she has his permission” (agreed upon narration). And it is narrated from Ibn ‘Abbas that the Prophet (phuh) said. .» وَمِنْ حَقِّ الزَّوْجِ عَلَى زَوْجَتِهِ أَنْ لاَ تَصُومَ تَطَوُّعاً إِلاَّ بِإِذْنِهِ « .

“丈夫对妻子有一项权利：未经他的允许，妻子不得擅自守任何自愿的斋戒。”（由又名泰伯拉尼的人所传述。）伊斯兰教法赋予了女性在父亲患病时探望父亲的权利，也赋予了她守自愿斋戒的权利，但它使这些权利从属于丈夫对她的权利，这表明她的首要职责是负责家庭。

“The husband has a right over his wife that she does not undertake any voluntary fasting except with his permission” (reported by Al-Tabarani). The Shari’ah has given women the right to visit their father if they became ill, and the right to do voluntary fasting, but it made it subservient to the husband’s right over her, which indicates that the primary role is that she is responsible over the home.

此外，有传述说，先知ﷺ…… Note: "phuh" appears to be a typo of "pbuh", meaning the Prophet ﷺ, so the honorific is rendered as ﷺ once.

Additionally, it is reported that the Prophet (phuh).

.» قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

.» قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

“裁定他的女儿法蒂玛负责家务，而阿里负责外务”，这一段由伊本·艾布·沙伊巴从达姆拉·本·哈比卜处传述；虽然阿布·伯克尔·本·玛里亚姆·安-加萨尼在该传述的传述链中，但其含义见于艾哈迈德在《穆斯南德》中以良好（Hasan）传述链从阿里（愿真主喜悦他）处传述的记载，其中提到：

“ruled that his daughter Fatima discharges housework, and ‘Ali the outdoor work” reported by Ibn Abi Shaybah from Damrah b. Habib, and although Abu Bakr Bin Maryam Al- Ghassani is in the chain of the narration, the meaning of it is in the narration which Ahmad reported in Al-Musnad with a Hasan chain from ‘Ali (ra) which mentioned:

. فَ قَالَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ سَنَ وْتُ حَتَّى اشْتَكَيْتُ ...« صَدْرِي وَقَالَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْ هَا قَدْ طَحَنْتُ حَتَّى مَجَلَتْ يَدَايَ وَقَدْ جَاءَكَ اللَّهُ بِسَبْيٍ وَسَعَةٍ فَأَخْدِمْنَا... ثُمَّ قَالَ أَلا أُخْ بِرُكُمَا بِخَيْرٍ مِمَّا سَأَلْتُمَانِي قَالَا بَ لَى فَ قَالَ كَلِمَاتٌ عَلَّمَنِيهِنَّ جِبْرِيلُ عَلَيْهِ السَّلَام فَ قَالَ تُسَبِّحَانِ فِي دُبُرِ كُلِّ صَلَاةٍ عَشْرًا وَتَحْمَدَانِ عَشْرًا وَتُكَبِّ رَانِ عَشْرًا وَإِذَا أَوَيْ تُمَا إِلَى فِرَاشِكُمَا ف سَبِّحَا ثَلَاثًا وَثَلَاثِينَ وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ وَكَبِّ رَا أَرْبَ عًا وَثَلَاثِينَ قَالَ فَ وَاللَّهِ مَا تَ رَكْتُ هُنَّ مُنْذُ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَ لَيْهِ وَسَلَّمَ قَالَ فَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَلَا لَيْ ل ةَ صِفِّينَ فَ قَالَ قَاتَ لَكُمْ اللَّهُ يَا أَهْلَ الْعِرَاقِ نَ عَمْ » وَلَا لَيْ لَةَ صِفِّينَ .

. فَ قَالَ عَلِ ي رَضِيَ اللَّهُ عَنْهُ يَا رَسُولَ اللَّهِ وَاللَّهِ لَقَدْ سَنَ وْتُ حَتَّى اشْتَكَيْتُ ...« صَدْرِي وَقَالَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْ هَا قَدْ طَحَنْتُ حَتَّى مَجَلَتْ يَدَايَ وَقَدْ جَاءَكَ اللَّهُ بِسَبْيٍ وَسَعَةٍ فَأَخْدِمْنَا... ثُمَّ قَالَ أَلا أُخْ بِرُكُمَا بِخَيْرٍ مِمَّا سَأَلْتُمَانِي قَالَا بَ لَى فَ قَالَ كَلِمَاتٌ عَلَّمَنِيهِنَّ جِبْرِيلُ عَلَيْهِ السَّلَام فَ قَالَ تُسَبِّحَانِ فِي دُبُرِ كُلِّ صَلَاةٍ عَشْرًا وَتَحْمَدَانِ عَشْرًا وَتُكَبِّ رَانِ عَشْرًا وَإِذَا أَوَيْ تُمَا إِلَى فِرَاشِكُمَا ف سَبِّحَا ثَلَاثًا وَثَلَاثِينَ وَاحْمَدَا ثَلَاثًا وَثَلَاثِينَ وَكَبِّ رَا أَرْبَ عًا وَثَلَاثِينَ قَالَ فَ وَاللَّهِ مَا تَ رَكْتُ هُنَّ مُنْذُ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَ لَيْهِ وَسَلَّمَ قَالَ فَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَلَا لَيْ ل ةَ صِفِّينَ فَ قَالَ قَاتَ لَكُمْ اللَّهُ يَا أَهْلَ الْعِرَاقِ نَ عَمْ » وَلَا لَيْ لَةَ صِفِّينَ .

“……于是阿里说:‘安拉的使者啊,我指安拉起誓,我灌溉土地,直到胸口疼痛;法蒂玛说她磨面,直到双手起了水泡。安拉给您带来了许多俘虏,求您帮帮我们(做这些事)。’……他说:‘我告诉你们一件比你们所求更好的事,好吗?’他们说:‘好。’他说:‘这是吉卜利勒教我的几句话:每次拜后念十遍“Subhan Allah”(赞美安拉超绝完美),十遍“Alhamdu lillah”(一切赞美归于安拉),十遍“Allahu Akbar”(安拉至大);你们睡觉时,念三十三遍“Subhan Allah”和三十三遍“Alhamdu lillah”,念三十四遍“Allahu Akbar”。’阿里说:‘我指安拉起誓,自从安拉的使者ﷺ教导我之后,我就从未停止过这些念诵。’于是伊本·阿尔-卡瓦问他:‘连在绥芬之夜(与穆阿维叶作战的那晚)也没有停止吗?’他回答说:‘愿安拉与你们作战,伊拉克人啊!是的,连在绥芬之夜也没有停止。’”

“….and so ‘Ali said: O Messenger of Allah, I swear by Allah I irrigated the land until my chest hurt, and Fatima said I have grinded flour until my hands got blisters, and Allah has brought you many captives so help us (in this work)…So he said: should I inform you of something which is better than what you asked me? They said yes. He said: Some words which Jibril taught me: After each prayer Say Glory to Allah (sabih) ten times, Praise be to Allah (hamd) ten times, and Allah is Great (Kabbir) ten times, and when you go to bed then Sabih, and Hamd thirty three times each and Kabbir thirty four times. I swear by Allah, I did not leave doing that from the time that the Messenger of Allah (pbuh) taught me. Then Ibn Al-Kawa asked him: Not even on the night of Siffin (the battle with Mu’awiyah)? So he replied: May Allah fight you O people of Iraq, Yes, not even on the night of Siffin”.

在这段记载中，使者ﷺ并没有责备阿里（愿真主喜悦他）在户外从事灌溉的劳作，也没有责备法缇玛（愿真主喜悦她）在室内磨面，而是给了他们一些话语，这些话能使他们生活中的艰辛变得轻松，并且对他们今后在后世更有益处、更为长久。

In this report the Messenger (pbuh) did not blame Ali (ra) for working on the irrigation outdoors, nor Fatimah (ra) for grinding flour indoors, but rather gave them some words which would make the difficulty of life easier for them, and be of more benefit and lasting to them in the hereafter.

同样，该段圣训也表明妻子在家中的工作，以及丈夫在家外的工作，是有义务的。因为请求仆人，正说明她在家内的工作和他在家外的工作都很辛劳；如果这些事务对他们并无义务，那么就不会从工作的辛劳中看出什么迹象，因为在没有义务的情况下，便谈不上困难与艰辛。

Similarly the narration indicates the obligation of the work of the woman in her house, and the man’s work outside of it, since the request for a servant is an evidence of the difficulty of the work upon her inside and him outside, and if these issues were not obligatory upon them there would be no indication from the difficulty of the work, in which case there would be no difficulty and no hardship, if it was not obligatory.

这是从《艾哈迈德圣训集》的记载所理解的角度，用来支持伊本·艾比·设伊白的记载。

This is from the angle of what is understood from the narration of Ahmad as a support for the narration of Ibn Abi Shaybah.

另外，艾布·哈尼法也采用了这段圣训，许多法学家亦然，例如艾布·伯克尔·本·艾比·谢伊白（Abu Bakr Bin Abi Shaybah）记录了这段圣训，艾布·伊斯哈格·朱尔贾尼（Abu Ishaq Al-Jurjani）也通过多条传述链记录了这段圣训，正如《穆黑尼》（Al-Mughni）的作者所提及的那样，不过伊本·古达玛本人并未采用它。

Also Abu Hanifah used the narration, as did a number of jurists, such as Abu Bakr Bin Abi Shaybah who reported the narration, as well as Abu Ishaq Al-Jurjani who also reported the narration through numerous chains as mentioned by the author of Al-Mughni, though he (ibn Qudama) did not use it himself.

同样地,伊本·哈比布·马立克在《Al-Wadiha》中采用并引用了这段记载。伊本·哈哲尔在《Fateh Al-Bari》中提到:"伊本·哈比布从阿斯巴格和伊本·马吉舒恩处转述,马立克说,如果丈夫没有经济能力支付(仆人的费用),那么即使妻子出身高贵,家务也是妻子的义务。他说:正因如此,先知ﷺ让法蒂玛承担室内的家务,让阿里承担室外的事务。"

In the same way Ibn Habib Al-Maliki in Al-Wadiha took the narration and used it. Ibn Hajar mentioned in Fateh Al-Bari: “And Ibn Habib reported from Asbagh and Ibn Al-Majishun from Malik that the housework is obliged upon the woman, even she was noble, if her husband was not financially able to pay (for a servant). He said: and for that reason the Prophet (phuh) obliged Fatima with the indoor work and Ali the outdoor”.

根据此，我们采纳前面提到的伊本·艾布·沙伊巴的那则圣训。

Based upon that we take the mentioned narration of Ibn Abi Shaybah.

. » قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

. » قَضَى عَلَى ابْ نَتِهِ فَاطِمَةَ بِخِدْمَةِ البَ يْتِ. وَعَلَى عَلِيٍّ مَا كَانَ خَارِجَ البَ يْتِ « .

他把家务分配给女儿法蒂玛，把外面的工作分配给阿里。

“he ruled his daughter Fatima with the housework, and Ali with the outdoor work”.

他过去常常吩咐他的妻子们帮助他。穆斯林从信士们的母亲阿伊莎(愿真主喜悦她)处转述，真主的使者ﷺ说道。

And he used to order his wives to help him. Muslim reported from 'Aisha (ra) the mother of the believers that the Messenger of Allah (pbuh) said.

.» يَا عَائِشَةُ هَلُمِّي الْمُدْيَةَ، ثُمَّ قَالَ اشْحَذِيهَا بِحَجَرٍ فَ فَعَلَتْ « .

.» يَا عَائِشَةُ هَلُمِّي الْمُدْيَةَ، ثُمَّ قَالَ اشْحَذِيهَا بِحَجَرٍ فَ فَعَلَتْ « .

“啊阿伊莎，把刀拿来，用石头磨一磨。”艾哈迈德以可靠的传述系统，转述了雅伊什·本·塔赫法·本·盖斯·盖法里的话，他说：“我的父亲是‘苏弗фа’（即先知时代的贫穷者）中的一员……”，直至他提到……

“O 'Aisha, bring the knife and sharpen it with a stone”. And Ahmad reported with an authentic chain from Ya’ish b. Takhfa Bin Qays Al-Ghifari who said my father was from the Al- Suffa (poor people at the time of the Prophet (phuh) )…until he mentioned.

. فَانْطَلَقْنَا مَعَهُ إِلَى بَ يْتِ عَائِشَةَ، فَ قَالَ: يَا عَائِشَةُ، أَطْعِمِينَا ... ثُمَّ قَالَ: يَا « » عَائِشَةُ، اسْ قِينَا .

. فَانْطَلَقْنَا مَعَهُ إِلَى بَ يْتِ عَائِشَةَ، فَ قَالَ: يَا عَائِشَةُ، أَطْعِمِينَا ... ثُمَّ قَالَ: يَا « » عَائِشَةُ، اسْ قِينَا .

“于是我们和他一起去到‘Aisha的家中，他说：‘‘Aisha啊，给我们做点吃的……’然后他说：‘‘Aisha啊，拿些饮料给我们。’”如果服侍他与伊斯兰教法允许她去做的事（如经商）或受鼓励的事（如受鼓励的拜功）相冲突，那么服侍他更为优先。因此，她应当放下那些可选和受鼓励的事务，转而服侍他。这两段证据表明，女性的首要职责是负责家务。

“So we went with him to the house of 'Aisha, so he said: O 'Aisha, feed us, ... then he said, O 'Aisha, bring us drinks”. If serving him conflicted with any action that the Shari’ah made Mubah (permitted) for her, such as trade, or anything recommended, such as recommended prayers, then serving him is preferred. So it would be upon her to leave behind the optional and recommended actions and instead serve him. These two evidences are proof that the primary role for the woman is to be responsible for the household.

至于第三个证据，先知（ﷺ）说。

As for the third evidence, the Prophet (phuh) 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 .

“如果女孩到了青春期（以月经来潮为标志），那么除了脸和双手直到手腕之外，她身体的任何部分都不得被看见”，这段话由艾布·达乌德以Mursal（断续）形式引述自Qatadah。Qatadah曾见过同伴Anas，因此他的Mursal传述是可以据以行事的。这是对女性衣着和她的Awrah（羞体部位）的限定，也证明她是必须加以守护的荣誉。此外，真主（SWT）说：

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not correct that any part of her be seen other than her face and her two hands up to the wrists” reported by Abu Dawud as a Mursal narration from Qatadah, and Qatadah had met the companion Anas and so his Mursal narrations are acted upon. This is the restriction for the woman’s clothing and her Awrah, and it a proof that she is an honour that must be protected. Additionally, Allah (swt) said.

“{ 信道的人们啊！你们不要进入不是你们的房屋，直到你们征得允许，并向其居住者问安。 }”（古兰经 24:27），因此安拉（SWT）禁止未经房主许可就进入房屋，并认为没有得到许可就是陌生，得到许可则意味着相互熟悉，并且说道。

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome (ask for permission) and greet their inhabitants.” (TMQ 24:27), and so Allah (swt) prohibited to enter houses without the permission of their occupants, and considered lack of permission to be estrangeent, and the granting of permission to be made familiar, and said.

“直到你们确定得到欢迎。”这句经文隐含着请求允许的意思。此处的许可，旨在防止在女子未遮掩身体时擅自进入家中，因此即使是进入母亲的房间，也需要征得许可。有一段圣训记载：

“Until you ascertain welcome.” which is an allusion that indicates requesting permission. The permission here is intended to prevent entering into a house when the woman is not covered, which is why permission is necessary even with the mother. In a narration:

. حَدَّثَنِي مَالِكٌ عَنْ صَفْ وانَ بْنِ سُلَيْمٍ عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ رَسُولَ اللَّهِ « سَأَلَهُ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ أَسْ تَأْذِنُ عَلَى أُمِّي؟ فَ قَالَ: نَ عَمْ، قَالَ الرَّجُلُ: إِنِّي مَعَهَا اسْتَأْذِنْ عَلَيْ هَا، فَ قَالَ الرَّجُلُ: إِنِّي خَادِمُهَا فَ قَالَ لَهُ : فِي الْبَ يْتِ، فَ قَالَ رَسُولُ اللَّهِ اسْتَأْذِنْ عَلَيْ هَا أَتُحِبُّ أَنْ تَ رَاهَا عُرْيَانَة ؟ قَالَ: لاَ، قَالَ: فَاسْ تَأْذِنْ : رَسُولُ اللَّهِ » عَلَيْ هَا .

. حَدَّثَنِي مَالِكٌ عَنْ صَفْ وانَ بْنِ سُلَيْمٍ عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ رَسُولَ اللَّهِ « سَأَلَهُ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ أَسْ تَأْذِنُ عَلَى أُمِّي؟ فَ قَالَ: نَ عَمْ، قَالَ الرَّجُلُ: إِنِّي مَعَهَا اسْتَأْذِنْ عَلَيْ هَا، فَ قَالَ الرَّجُلُ: إِنِّي خَادِمُهَا فَ قَالَ لَهُ : فِي الْبَ يْتِ، فَ قَالَ رَسُولُ اللَّهِ اسْتَأْذِنْ عَلَيْ هَا أَتُحِبُّ أَنْ تَ رَاهَا عُرْيَانَة ؟ قَالَ: لاَ، قَالَ: فَاسْ تَأْذِنْ : رَسُولُ اللَّهِ » عَلَيْ هَا .

“马立克告诉我，据萨夫旺·本·苏莱姆传自阿塔·本·雅萨尔：有人问先知ﷺ：‘我是否应当请求许可才能去见我的母亲？’他说：‘是的。’那人说：‘她和我住在同一所房子里。’他说：‘你要请求她的许可。’那人又说：‘除了我，没有人能服侍她，我每次见她都还要请求许可吗？’他说：‘你要请求她的许可。你愿意看到她赤身裸体吗？’那人回答：‘不愿意。’于是先知ﷺ说：‘那么就请求许可。’这段圣训由马立克在《穆宛塔》中记载，艾布·达乌德在《马拉西勒》中也由阿塔·本·雅萨尔传述。伊本·阿卜杜勒·巴尔在《泰米德》中说，这是一段可靠的马拉西勒圣训；在《伊斯提兹卡尔》中他又说，它属于可靠的马拉西勒圣训之列。安拉（SWT）说：”

“Malik told me from Safwan b. Sulaym from ‘Ata’ b. Yasar a man asked the Prophet (phuh) ‘Should I seek permission to see my mother?’. He said ‘Yes’. So the man said “she is in the house with me”. He said ‘Seek her permission. So the man said ‘She has no one else to serve her other than me, should I still seek permission every time I see her?’. He said ‘Seek her permission. Would you like to see her naked?’ The man replied: ‘No’. So the Prophet (phuh) said ‘So seek permission’” reported by Malik in Al-Muwatta and Abu Dawud in Al-Marasil from ‘Ata’ b. Yasar, and Ibn ‘Abd Al-Barr said in Al-Tamhid that it is an authentic Mursal narration, and in Al-Istidhkar he said it is from the authentic Mursal narrations. And Allah (swt) said.

“并且你告诉信道的女人，不要显露她们的装饰，除非是（必然）外露的部分；让她们把盖头垂到胸前，不要显露她们的装饰，除非对她们的丈夫、父亲、丈夫的父亲、儿子、丈夫的儿子、兄弟、兄弟的儿子、姐妹的儿子、她们的女伴、她们右手所有的（奴隶），或者无性欲的男仆，或者不懂妇女隐私的幼童显露。”（古兰经 24:31）因此，安拉（SWT）规定了女性在私人生活中可以向哪些人展示身体，她只能让家人（Maharim，即不可与她结婚的男性）以及没有性欲的人（儿童和老人）看到面部和双手以外的部分。这一限制明确表明，她是必须受到保护的荣誉，因此她被这些规定所环绕。正如她的隐私部位（Awrah）被明确界定一样，允许看到她隐私部位更多部分的人也被精确界定，这表明女性是受到保护的。

“And tell the believing women to not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women.” (TMQ 24:31). Therefore, Allah (swt) has defined what can be shown by the woman in her private life, and that she can only let her family (Maharim – those men who cannot marry her) and those who do not have sexual desires (children and elderly) see more than her face and hands. This restriction clearly indicates that she is an honour which must be protected, and so she is surrounded with these rules. In the same manner that her Awrah is defined, the people who are permitted to see more from her Awrah are also precisely defined, which indicates that the woman is protected.

此外，据伊本·阿拔斯传述，他曾听到先知ﷺ对众人说道：

Additionally, it has been narrated from Ibn ‘Abbas that he heard the Prophet (phuh) addressing the people saying.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ « .

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ « .

“不得单独与女子相处，除非她身边有一位玛哈兰（即男性近亲）同行”（双方公认的圣训）。另有传述：先知ﷺ曾说。

“A man should not be alone with a woman unless she has a Mahram (male family member) with her” (agreed upon). It is also narrated that the Prophet (phuh) said.

. لاَ يَحِلُّ لامْرَأَةٍ تُ ؤْمِنُ بِاللَّهِ وَالْيَ وْمِ الآخِرِ تُسَافِرُ مَسِيرَةَ ي وَْمٍ إِلاَّ مَعَ ذِي « » مَحْرَمٍ .

. لاَ يَحِلُّ لامْرَأَةٍ تُ ؤْمِنُ بِاللَّهِ وَالْيَ وْمِ الآخِرِ تُسَافِرُ مَسِيرَةَ ي وَْمٍ إِلاَّ مَعَ ذِي « » مَحْرَمٍ .

“凡信仰真主和末日的女人，不得在没有穆哈兰（Mahram）陪同的情况下旅行一昼夜的路程”（穆斯林圣训实录辑录）。另据伊本·阿拔斯的传述，先知ﷺ说……

“It is not permitted for a woman who believes in Allah and the Day of Judgement to travel a day and night journey without Mahram” (reported by Muslim). And in the narration of Ibn ‘Abbas that the Prophet (phuh) said.

. وَلاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، فَ قَامَ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ ...« » امْرَأَتِي خَرَجَتْ حَاجَّةً وَإِنِّي اكْ تُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، قَالَ: انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ .

. وَلاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، فَ قَامَ رَجُلٌ فَ قَالَ: يَا رَسُولَ اللَّهِ إِنَّ ...« » امْرَأَتِي خَرَجَتْ حَاجَّةً وَإِنِّي اكْ تُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، قَالَ: انْطَلِقْ فَحُجَّ مَعَ امْرَأَتِكَ .

“妇女不得在没有她的mahram陪同时出行。”一名男子站起来说：“安拉的使者啊，我的妻子已经去朝觐，而我被派往某某远征。”使者ﷺ说：“那你就去吧，陪你的妻子去朝觐。”（穆斯林从伊本·阿拔斯处转述）于是，使者ﷺ让他退出了即将出征作战的军队，以便照顾他的妻子。另外，安拉（SWT）说：

“A woman must not travel unless she is with her Mahram” A man stood up and said ‘O Messenger of Allah: my wife has gone to pilgrimage and I was assigned to such and such expedition. The Messenger (pbuh) said “Then leave and go on pilgrimage with your wife” (reported by Muslim from Ibn ‘Abbas). So the Messenger (pbuh) withdrew him from the army which was going out to battle, in order to protect his wife. Also, Allah (swt) said.

“至于已经过了生育年龄、无意再嫁的妇人，她们脱下外衣，不故意炫耀装饰，就没有罪过。”（TMQ 24:60）这里的含义并非不许她们修饰打扮，因为修饰打扮对妇女来说是无任何限制的许可；而是不可以这样炫耀自己的装饰，以致引起男人们的注意。因此，禁止的是公开炫耀装饰，而不是装饰本身。

“And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment .” (TMQ 24:60). The meaning is not that they should not be beautified, since beautification is permitted for the woman without any restriction, rather they should not display their beautification in such a way that would turn men’s attention towards them, and so the prohibition is for the open display of the beautification and not the beautification itself.

这些证据都明确表明，女性是必须加以保护的荣誉，因此本条的论证已经清楚地得到阐明。

These evidences all indicate conclusively that the woman is an honour that must be protected, and accordingly the proof of this article has been made clear.