女性的首要角色是母亲，并负责家庭事务；她是一份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.

本文依据多方面的证据写成：第一，鼓励婚姻的证据，以及妇女在哺育子女方面享有更多权利的证据。第二，禁止妇女未经丈夫许可离开丈夫家门，并规定她有义务服侍丈夫的证据。第三，关于“Awrah”（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，关于妇女私人领域的证据，禁止“khalwah”（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“Tabarruj”（吸引他人注意的炫耀性打扮）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).

首先的证据见于艾奈斯传述的一段圣训：先知（ﷺ）曾教导人们保持贞洁，并极力禁止独身主义；他（ﷺ）说：«你们要娶慈爱且多育的女子，因为我将在复活日以你们的人数超过众先知。»

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 « .

“你们当娶温柔多情且能生育的女子，因为我将在复活日以你们的人数众多而与众先知竞争。”（艾哈迈德所录，其传述链为哈桑级。）马考勒·本·雅萨尔（Ma'qal b. Yasar）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 .

一个人来到先知ﷺ面前，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。”然后那人第二次又来找他，他仍然告诉他不要娶。接着那人第三次来，先知ﷺ说：“你们要娶那些温柔且能生育的女子，因为我将凭你们的众多与其他民族相比。”（由艾布·达伍德、伊本·哈extends Hibban和哈基姆记载，哈基姆认为该圣训是真实可靠的。）这表明婚姻的智慧和预期的结果是生育子女，而他禁止娶一位已知不能生育的女子，尽管这是一种非决定性的禁止，因为没有迹象表明其具有决定性，同时也有证据表明允许体外排精，即为了防止怀孕。在这些证据中，有穆斯林从杰比尔处所记载的圣训，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 « .

“我们在使者（愿主福安之）在世时就实行体外射精（中断性交），这事传到了使者那里，他没有禁止。”因此，娶一位不能生育的女子是被允许的，不过按照前面的圣训所述，娶能生育很多子女的女子更为可取。换言之，女子的首要角色是作母亲，其次才是妻子，夫妻关系应依照伊斯兰教法所允许和推荐的方式进行。此外，这一段也出自阿卜杜拉·本·阿慕尔·本·阿绥（愿主喜悦他们）的传述。

“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 : .

“一位妇女说：‘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。’他说：‘只要你没有再嫁，你对他更有优先的权利。’”（由艾布·达伍德和哈基姆记载，哈基姆认为该段圣训是可靠的，宰哈卜毕予以确认）。因此，这段记载列举了母亲与孩子之间所发生的各种情况，这说明了母亲身份的重要性，所以先知ﷺ把抚养权给了她。这两段记载表明，女性的首要角色是做母亲，此外还有与怀孕、分娩和哺乳孩子相关的各项规定。

“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.

至于第二项证据，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·古大麦在《穆格尼》中所引。据艾布·胡莱赖传述，安拉的使者ﷺ曾说。

“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 « .

“女子在丈夫在场时，不得�previously…” Let me translate faithfully: “女人在丈夫在场时不得禁食（即不得守行可选的斋戒），除非得到他的许可”（公认的圣训）。并有传述来自伊本·阿拔斯，先知ﷺ说：“妻子对丈夫的权利之一是，除非得到丈夫的许可，否则不得守行自愿的斋戒。”

“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：除非得到他的许可，妻子不得擅自守任何自愿斋戒。”（由Al-Tabarani所传）伊斯兰教法赋予了妇女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，但使之从属于丈夫对她的权利，这表明其首要职责是负责管理家庭。

“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，据报道，先知ﷺ……

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 « .

“裁定他的女儿法缇玛负责家务，而阿里负责户外的工作”，这段记载由伊本·艾布·沙伊巴从达姆拉·本·哈比卜处传述。虽然传述链中有艾布·伯克尔·本·玛尔亚姆·安-加萨尼，但其含义见于艾哈迈德在《圣训集》（Al-Musnad）中以良好（Hasan）传述链从阿里（愿真主喜悦他）所传的记载，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,我指安拉发誓,我浇灌田地,直到胸口疼痛;法蒂玛说她磨面磨到手上起了水泡;安拉已经给您带来了许多俘虏,请帮帮我们(做这件事)……’于是他说:‘我是否应该告诉你们一件比你们所求之事更好的事情?’他们说:‘是的。’他说:‘这是吉布利勒教我的几句话:每次拜后,念十遍“苏布哈纳拉”(赞美安拉),念十遍“哈木德”(赞颂安拉),念十遍“安拉至大”;睡觉时,念“苏布哈纳拉”“哈木德”各三十三遍,“安拉至大”三十四遍。我指安拉发誓,自从安拉的使者ﷺ教我这些以后,我就没有停止过做这件事。’随后伊本·阿尔-卡瓦问他:‘连在绥芬之夜(与穆阿维叶作战的那一夜)也没有停止吗?’他回答说:‘愿安拉与你们为敌,伊拉克人啊。是的,连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）在户外灌溉田地，也没有责备法蒂玛（愿真主喜悦她）在室内磨面，而是给了他们一些话语，能减轻他们生活的艰辛，并且对他们来说更有益处，在后世也更能长久受益。

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，这段圣训表明，妻子在家中的工作和丈夫在外的工作都是有义务的。因为请求仆人的行为本身，就证明了她在家内的工作和他在外的工作都很辛苦。如果这些事务对他们而言并非义务，那么就不会有工作艰辛的迹象；在那种情况下，既无艰辛，也无困难，前提是这些事务并非义务。

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.

这是从艾哈迈德的传述所能理解的角度，用来支持伊本·艾比·舍伊白的传述。

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

而且，阿布·哈尼法也采用了这段圣训，许多法学家也是如此，例如阿布·伯克尔·本·阿比·沙伊巴记录了这段圣训，阿布·伊沙克·贾尔贾尼也通过众多传述链记录了这段圣训，正如《穆格尼》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·哈比卜·阿尔-马利基在《阿尔-瓦迪哈》中采用并引用了这段记载。伊本·哈哲尔在《法特赫·al-巴里》中提到：“伊本·哈比卜据阿斯巴格和伊本·阿尔-马吉舒恩转述马立克所言：妇女即便出身高贵，若丈夫无力支付（雇佣仆人的费用），家务也由她承担。他说：正因如此，先知ﷺ让法蒂玛负责室内的家务，让阿里负责室外的事务。”

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”.

根据上述内容，我们采用所提及的伊本·艾布·沙伊巴的那段传述。

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 « .

“哦，阿伊莎，把刀拿来，用石头磨一磨。”艾哈迈德以可靠的传述链引用了雅伊什·本·塔赫法·本·盖斯·安-吉法里的话，他说：“我父亲曾是苏弗法的成员（即先知ﷺ时代的贫困人群）……”直到他提到……

“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 .

“于是我们跟他一起到了‘Aisha的家里，他说：‘Aisha啊，给我们吃的……’然后他说：‘Aisha啊，给我们拿饮料来。’”如果服侍他与Shari‘ah允许（Mubah）她做的某些事情相冲突，比如经商，或者某些受到鼓励（mustahabb）的行为，比如受鼓励的礼拜，那么服侍他更为优先。因此，她应当放下那些可选的和受鼓励的行为，转而服侍他。这两段证据表明，女性的主要职责是负责家务。

“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至手腕之外，她身体的任何部分都不应被看见”，这段话由艾布·达乌德以圣训中的“穆尔赛勒”（即省略了传述链中的圣门弟子）形式，从卡塔达传来。卡塔达曾见过圣门弟子艾奈斯，因此他的穆尔赛勒圣训是可以被采用的。这便是对女性衣着和她的“奥格莱”（身体需遮盖的部位）的限制，也证明她是一份必须加以保护的尊严。此外，安拉（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.

“{hāyī, hǎo jiù shì nín zhī hǎo jiù 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中的居住者致安。}”（古兰经 24:27），因此安拉（SWT）禁止未经房主许可而进入他人房屋，并认为未得允许即为生疏，获得允许则为亲近；祂说道：

“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.

“直到你们确认得到欢迎。”这里的意思是暗示请求许可。这里的许可旨在防止在妇女没有遮盖的情况下进入其家中，因此即使是母亲，也需要先请求许可。在一段传述中：

“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·苏莱姆转述，自阿塔·本·雅萨尔转述：有一个人问先知ﷺ：‘我是否应当征得许可才能去见我的母亲？’他说：‘是的。’那人说：‘她和我住在同一座房子里。’他说：‘你要征得她的许可。’那人又说：‘除了我，她没有别人服侍她，每次见她我还要征得许可吗？’他说：‘你要征得她的许可。你愿意看到她赤身裸体吗？’那人回答：‘不愿意。’先知ﷺ便说：‘那么就要征得许可。’此段由马立克在《穆宛纳》中记载，艾卜·达五德在《马拉西勒》中也从阿塔·本·雅萨尔处记载。伊本·阿布杜·巴尔在《铁麦希德》中说，这是一段可信的马尔苏勒圣训；在《伊斯提兹卡尔》中他又说，它属于可信的马尔苏勒圣训之一。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.

“且告诉信道的妇女，不要显露她们的装饰，除非是显露在外的部分，并要把头巾垂到胸前，不要显露她们的装饰，除非对丈夫、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、她们的女人、她们右手所有的人、无性欲的男仆，或不懂妇女隐秘之事的儿童显露。”（TMQ 24:31）因此，安拉（SWT）规定了妇女在私人生活中可以向人展示的范围，她只能让家人（Maharim，即不能与她结婚的男性亲属）以及没有性欲的人（儿童和老人）看到她面部和双手以外的部分。这一限制明确表明，她是必须加以保护的荣誉，因此她被这些规则所环绕。正如她的奥刹（Awrah）被明确界定一样，允许看到她更多奥刹的人也被精确地规定，这表明妇女是受到保护的。

“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,有传述说,伊本·阿拔斯听到先知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 « .

“一个男人不应当与女人独处，除非她有Mahram（男性亲属）陪同”（众所公认的圣训）。另有传述称，先知ﷺ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）陪同的情况下独自旅行一昼夜的路程”（穆斯林辑录）。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 .

“不得与其mahram同行，妇女不得出行。”一名男子站起来说：“安拉的使者啊！我的妻子去朝觐了，而我被派去参加某某远征。”使者ﷺ说：“那你就去吧，和你的妻子一起去朝觐。”（穆斯林圣训实录，由伊本·阿拔斯传述）。于是，使者ﷺ让他退出了即将出征作战的军队，以保护他的妻子。此外，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.

“以及已经度过经期、无意婚嫁的妇女，她们脱下外衣而不炫耀装饰，这对她们并无过失。”（TMQ 24:60）其含义并非禁止她们装饰自己，因为对女性而言，装饰是无任何限制地被允许的；而是她们不应以能引起男人注意的方式显露自己的装饰。因此，所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，女性是必须加以守护的荣誉，因此本条的论证已经清楚明了。

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.