关于面纱（Hijab，即遮面）的问题，伊斯兰教内有两种观点。第一种观点认为，面纱对妇女是强制的，她们的脸部，除双眼之外，都应当遮盖。伊斯兰教的一些教法学家（Mujtahid-Imams）持此观点，他们出自各个学派（mazahib）。另一种观点认为，面纱对妇女并非强制，在任何情况下她们的脸部都无需遮盖。这一观点也为各学派中的一些教法学家（Mujtahid-Imams）所持。 这是一个严重的社会问题，因为采纳这两种观点中的任何一种，都将影响伊斯兰生活的方式。因此，必须全面阐述与此问题相关的沙里亚（Shari'ah）经据，并加以研究、探求和运用，使穆斯林只能依据经据采纳最有力的观点，同时使伊斯兰国家也能依据证据的优势，采纳最有力的观点。

The view that the veil (Hijab or face cover) has been made compulsory for women in Islam, by which their faces, excluding the eyes, should be covered, is an Islamic opinion. Some Mujtahid- Imams from the mazahib have taken this view. Another Islamic opinion is that veil has not been made compulsory for women in Islam and that their faces do not have to be covered under any circumstance. This view has also been held by some Mujtahid-Imams from amongst the Mazahib. This is one of the serious social problems as the adoption of either of these two opinions, will effect the style of the Islamic life. A comprehensive exposition of the Shari'ah evidences relating to this problem, by its study, pursuance and application to the problem is imperative so as Muslims can only adopt the strongest opinion in terms of the evidence and in order that the Islamic State adopts the strongest opinion according to the preponderance of the evidence.

诚然,近半个世纪以来,关于妇女问题的讨论一直在进行。这些讨论是由不信道的殖民者在那些迷恋西方、倾慕其文化与人生观的人心中煽起的。他们企图将非伊斯兰的观点注入伊斯兰教,败坏穆斯林的信仰(Aqeedah)。殖民者提出了妇女戴面纱(Hijab)或不戴面纱的问题。乌理玛中的学者并未对这些人加以驳斥,反而是一些作家、文人以及眼界狭窄的受过教育者与他们针锋相对,结果反而强化了那些迷恋西方文化者的观点。这使得他们的思想成为研究和讨论的对象,尽管这些思想本是西方的思想,其目的在于攻击伊斯兰教、败坏穆斯林、并使他们对自己的宗教产生怀疑。诚然,这些讨论确实发生过,其残余和影响至今仍然存在。然而,它们不值得研究,也不配上升为立法和社会层面的讨论。正确的讨论只应围绕穆加泰希德(Mujtahidin)依据经训证据(Daleel)或类似证据(Shubhat Daleel)所推导出的沙里亚律例,而不应研究作家的观点、代理人的言论、受蒙蔽者的诡辩以及迷恋西方文化者的谎言。至于穆加泰希德从沙里亚经训证据中推导出的结论,才应当从立法角度作为研究与讨论的对象。此外,还将研究某些法学家(Fuqaha)、学者(sheikhs)以及主张戴希扬者的观点,以消除他们心中的任何疑虑。穆加泰希德的观点及其证据将被逐一考察,直至最有力的观点得以明晰;凡认为该观点更为可取者,都有义务依其行事,并致力于将其付诸实践。

Indeed, for nearly half a century discussions concerning women have taken place. These discussions were generated by the disbelieving colonialists in the minds of those infatuated by the West, and smitten by its culture and viewpoint about life. They attempted to insert un-Islamic opinions into Islam and corrupt the Muslims Aqeedah. The colonialists inserted the notion of veiling (Hijab) or unveiling of women. The intellectuals amongst the Ulama did not challenge these people. It was authors, men of letters and narrow minded educated people who confronted them and led to the strengthening of the views of those smitten by the western culture. This made their thoughts the subject of study and discussion despite the fact that they were western thoughts, which were initiated to attack Islam, corrupt the Muslims and cause doubt concerning their Deen. Indeed, these discussions did take place and their remnants and effects are still present today. However, they do not merit study or reach the status of a legislative and societal discussion. The correct discussion only concerns the Shari'ah rules derived by the Mujtahidin in which they relied on a Daleel or a semblance of a daleel (Shubhat Daleel) and not the study of the views of writers, designations of agents, the sophistry of the deceived, and the lies of the ones enamoured by the western culture. As for what the Mujtahidin have stated by way of derivation from the Shari'ah evidences, this what should be made the subject of study and discussion from the legislative point of view. In addition to the views of Mujtahidin, the views of certain Fuqaha, sheikhs and those partisan to Hijab will be studied in order to eliminate any doubt from their minds. The views of the Mujtahidin and their evidences will be examined until the strongest view is apparent and whoever considers this view preponderant is required to act according to it and work to apply it.

主张戴面纱的人认为,女性的羞体(’Awrah)在礼拜中包括除双手和面部以外的全身,而这一规定只适用于礼拜期间。在非礼拜时,他们说她的全身都是羞体,包括双手和面部。这一观点基于他们对《古兰经》和圣训的理解。至于《古兰经》,安拉(SWT)说:

Those who advocated the veil took the opinion that the 'Awrah of the woman includes the whole body except the hands and face, a matter which only applies in prayer. Whilst not praying, they said that her whole body is 'Awrah, including the hands and face. This opinion is based on their view of the Kitab and Sunnah. As for the Kitab, Allah (swt) says:

“并且你们向他的妻子们索取什么东西，你们就从幔幕后面向她们索取。”（《古兰经》33:53）经文明确规定了她们应当以幔幕相隔。真主（SWT）说：

“And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab)”. [Al- Ahzab: 53] The verse is clear in terms of its imposition of the screen (veil) on them. Allah (swt) says:

"先知啊!你应当告诉你的妻子、你的女儿和信士的妇女,叫她们把外衣披在身上。这样,她们便会被认出来,就不会受到骚扰。"[艾哈patch:59] 他们认为,"把外衣披在身上"的意思是,她们应当把外衣裹在自己身上,并用它遮住脸和体态。他们以为,伊斯兰初期的妇女沿袭了蒙昧时代的习俗,穿着暴露的衬衣和盖头(头巾),自由女与婢女之间没有区别。麦地那的一些品行不端的年轻人,在婢女到田野中棕榈树林里去方便时,便加以骚扰;有时他们也骚扰自由女,并声称自己以为她是婢女,说:"我们以为某某是婢女。"因此,自由女被命令在服饰上与婢女有所区别,即穿着宽大的外袍(Ardiya)和披巾(Malahif),并遮住头和脸,以显得端庄,步履稳重,使心怀不轨者不对她们有所企图。这被认为更为妥当,使她们能被辨认出来,不致受到骚扰。也有人中的一些学者在解释这段经文时说:其中省略了否定词"不"(la),换言之,更为妥当的是,无论美貌与否的女子都不应被辨认出来,以免引起他人的敌意。安拉(至高无上)还说:

“Oh Prophet ! Tell your wives and your daughters and the woman of the believers to draw their cloaks all over their bodies. That will be better, that they should be known so as not to be annoyed.” [Al- Ahzab: 59] They maintained that the meaning of 'to draw their cloaks all over their bodies' is that they should cast it over their persons and conceal their faces and figures with them. They thought that women in the early period of Islam followed the custom in Jahiliyya, thus indecently wearing a chemise and a Khimar (head cover), with no difference between a free woman and a slave girl. The devious amongst the youth (of Madinah) used to molest the slave girls when they used to go out through the palm trees in the fields to answer the call of nature. Sometimes they would molest free women and claim that they were slave girls, they would say we thought that so and so is a slave girl. Free women were thus ordered to differ in their attire from the clothing of slave girls i.e. by wearing a loose outer garment (Ardiya) and cover (Malahif), and by covering their heads and faces in order to look modest and walk briskly so that the wishful do not desire anything of them. This was considered more appropriate so that they are recognised and not molested. Some amongst them say (with respect to the part of the verse); that they should be known that there is an elision of the la (of negation). In other words it is more appropriate that attractive and non-attractive women should not be recognised so that they are not antagonised. Allah (swt) also says:

“而你们应当安居在家里，不要像蒙昧时代那样炫耀自己的美丽。”[《艾哈宰布》：33] 他们说，安拉命令女性居家，这是戴面纱的证据。至于圣训，他们以先知（愿主福安之）所说的“女人本身就是私处（’Awrah）”为依据，还以先知所说的“你们中若有女子的奴隶要求赎身，且他已有赎金，那么你们应当避开他”为依据。又以乌姆·赛莱玛的传述为据，她说：我和哈福赛与先知（愿主福安之）同坐时，伊本·乌姆·麦克图姆请求入内。先知说：“你们应当避开他。”我便说：“安拉的使者啊，他是盲人，看不见我们。”先知（愿主福安之）说：“你们两人也是盲人吗？你们不能看见他吗？”艾布·达乌德传述：法道勒·本·阿拔斯曾是先知的同乘伙伴，一位来自白努·赫萨姆部落的女子前来求教教法裁决，法道勒开始注视她，她也注视他，于是安拉的使者让法道勒把脸转向别处。哲利尔·本·阿卜杜拉传述：“我问安拉的使者关于突然的一瞥（Nazrat al-Fuja'a），他便吩咐我把目光移开。”据传阿里（愿主喜悦之）说：“安拉的使者（愿主福安之）对我说：‘不要在第一眼之后再看第二眼。第一眼对你是允许的，第二眼则不允许。’”这些就是主张戴面纱、并认为女性全身都是私处者的证据。然而，这些证据并不适用于它们所引用的问题，因为它们都与当前的议题无关。至于戴面纱的经文和“你们应当安居在家里”这句话，它们与穆斯林的妻子们之间绝无关联。正如通读全节经文所明示的，二者都专属于先知（愿主福安之）的妻子们。它是一节由词语和意义相互连贯的经文。 "（完整的）经文原文是："

“And stay in your houses, and do not display yourselves as in the times of ignorance”. [Al- Ahzab: 33] They said that Allah's command to women to stay in their houses is an evidence for the veil. As for the Sunnah, they base their opinion on the narration that the Prophet (pbuh) said: “The woman (herself) is ‘Awrah”, and because of the Prophets saying: “If anyone of you (the women) has a (male) slave who wants to free Himself (by buying Himself) and He possessed the price, you should seclude yourself from Him”. And due to what has been narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet (pbuh) when Ibn Umm Maktum asked permission to enter. So the Prophet said: “seclude yourselves from Him”. So I said “Oh Messenger of Allah. He is blind, He cannot see.” He (pbuh) said: “Are you both also blind. Can you not see Him?”. Abu Dawood narrated that: Al-Fadhl b. Abbas was the Prophet's riding partner when a woman from Banu Khath'am came seeking a Hukm. Al-Fadhl began looking at her and she at Him, so the Messenger of Allah made al- Fadhl turn his face away from her. Jarir b. Abdullah narrates: “I asked the Messenger of Allah about the sudden glance (Nazrat al-Fuja'a), so He instructed me to look the other way.” It has been narrated from Ali (ra) that He said: “The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These are the evidences of those who advocate Hijab and say that a woman's entire body is 'Awrah. However, they are evidences, which do not apply to the issue they are quoted for, because none of them relates to the subject at hand. As for the Ayah of Hijab and the verse “stay in your houses”, there is absolutely no connection between them and the wives of the Muslims. Both are specific to the wives of the Messenger (pbuh) as the verse explicitly indicates when it is read in full. It constitutes a single verse interlinked by words and meaning. The (full) text of the Ayah is:

“哦，信道的人们啊！你们不要擅入先知的住宅，除非获准你们赴宴，而且不要早到等候饭熟。你们受邀时才可进入；用过饭后就应散去，不要留下来闲谈。这样的行为确实会使先知烦扰，他因此不好意思请你们离开，但真主在真理面前不会羞于明言。你们向他的妻子们索取任何东西时，应当隔着帷幕（希贾卜）去求取，这对你们的心和她们的心都更为纯洁。你们不得烦扰真主的使者，也不得在他死后娶他的妻子，这在真主看来是大罪。”[《同盟军》：53] 因此，这节经文是关于先知ﷺ妻子们的，只专指她们，与穆斯林的妻子或真主使者妻子以外的任何女性都无关。支持这节经文专指先知ﷺ妻子们的，还有阿伊莎（愿真主喜悦她）的传述：她说：“我和先知ﷺ一起用一个盘子吃哈伊斯（一种食物）。欧麦尔经过，先知ﷺ邀请他进来，他也吃了。我的手指碰到了他的手指，欧麦尔说：‘要是我对你们（先知的妻子们）的看法能被采纳，就不该让任何人看见你们。’于是启示了帷幕（希贾卜）的经文。”另有传述：欧麦尔说：“真主的使者啊，善良的人和淫乱的人都可以进入你的住所。你为何不让信士们的母亲们隔离起来？”于是真主启示了希贾卜的经文。还有传述说，欧麦尔经过先知ﷺ的妻子们身边，她们当时正与众妇女在清真寺里，他说：“你们若能隔离自己，你们在女人中的地位就会像你们的丈夫在男人中的地位一样。”宰奈布（愿真主喜悦她）说：“欧麦尔之子，哈塔卜之子啊！你对我们的关注超过了对我们的关注，而启示是降在我们的房屋里的。” 不久之后,便降下了关于希贾卜(面纱)的经文。因此,该经文的文本以及这些圣训的含义是明确的:它们是针对先知(愿主福安之)的妻子们降示的,而不是针对其他人。

“Oh you who believe! Enter not the Prophet's houses, except when permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without staying for a conversation. Verily, such (behaviour) annoys the Prophet, and He is shy of (asking) you (to go), but Allah is not shy of telling you the truth. And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab) that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy the Messenger of Allah, nor that you should ever marry his wives after Him. Verily! With Allah that shall be an enormity”. [Al- Ahzab: 53] So the verse is a text concerning the wives of the Prophet (pbuh) and is specific only to them. It has no connection to the wives of the Muslims or to any woman other than the wives of the Messenger (pbuh). Supporting the fact that this verse is specific to the wives of the Messenger (pbuh) is the narration from 'Aisha (ra) who said: “I was eating food (Hais) with the Prophet (pbuh) in a dish. Umar passed by, so the Prophet (pbuh) invited Him in and He ate. My finger touched his, Umar said: ‘Had my view about you (the Prophets wives) been taken, no one should have seen you. Then the seclusion (Hijab verse) was revealed’”. This is also supported by the narration that Umar said: “O Messenger of Allah, the righteous person and the Fajir one are admitted to you. Have you not secluded the mothers of the believers?” Then Allah revealed the verse of al-Hijab. Also it was narrated that Umar passed by the Prophet's wives while they were with the women in the Mosque, He said: “If you secluded yourselves you would have status over the women as your husband has the status over the men.” Zainab (may Allah be pleased with her) said “O son of al-Khattab! Indeed you're more concerned about us while the Wahy comes down in our houses.” It was not long after that, that the Ayah of Hijab was revealed. Therefore, the text of the Ayah and these Ahadith are definite in meaning that they were revealed regarding the wives of the Prophet (pbuh) and for none other.

至于经文“你们当安居在家中”，它也是专门针对先知的妻子们的。以下是完整的原文：

As for the verse: “And stay in your houses”, it is also specific to the wives of the Messenger (pbuh). The following is the complete text:

“先知的妻子们啊！你们不像其他的妇女。如果你们敬畏（安拉），说话就不要柔声软语，以免心中有病的人产生邪念，而要说合宜的话。你们要安居在家中，不要像蒙昧时代那样炫耀自己，要坚持拜功，完纳天课，服从安拉和他的使者。安拉只欲消除你们身上的污秽，洁净你们，使你们彻底纯洁，啊，你们这家室的人！”[《奥扎布章》：32-33]因此，很明显，这节经文是专门为先知的妻子们降示的，因为话语是对她们说的，并且是专属于她们的：“先知的妻子们啊！你们不像其他的妇女。”再没有比这更明确、更能说明问题的文字了，即这节经文是为先知的妻子们降示的，并且专属于她们。经文末尾安拉的这句话也印证了这一理解：“安拉只欲消除你们身上的污秽，啊，你们这家室的人，洁净你们，使你们彻底纯洁。”[《奥扎布章》：33]很明显，这段描述专属于先知的妻子们，安拉以上述教导她们，是为了从她们身上消除污秽并使她们纯洁，因为她们属于先知的家室。紧接其后的经文也印证了这一点。在安拉（至尊）所说的“使你们彻底纯洁”之后，安拉（至尊）说：

“Oh wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), be not soft of speech, lest He in whose heart is a disease should be moved with desire, but speak in a fitting manner. And stay in your houses, and do not display yourselves as in the days of ignorance (Jahiliyya), and perform As-Salat, and give Zakat and obey Allah and his Messenger. Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification”. [Al- Ahzab: 32-33] Thus, it is explicit that the verse was specifically revealed concerning the Prophets wives because the speech is addressed to them and is specific to them; “Oh wives of the Prophet! You are not like any other women”. There cannot be a text more informative and indicative than the fact that this verse was revealed concerning the Prophet's wives and that it is particular to them. This understanding is confirmed in the last part of the speech of Allah at the end of the verse itself; “Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification” [ Al- Ahzab: 33] It is clear that this description is specific to the wives of the Prophet and that He has instructed them with the foregoing in order to remove from them the rijs and purify them because they belong to the household of the Prophet. This has also been confirmed by the verse that directly follows it. After his (swt) saying: “to purify you with a thorough purification”, Allah (swt) says:

“你们应当记住，在你们的家中所诵读的，有安拉的迹象和智慧。{你们当记念你们的家中所诵读的安拉的迹象和智慧，安拉确是精细的，确是知彻的。}”[《同盟军》：34] 因此，安拉(SWT)提醒他们，他们的家是启示（Wahy）的摇篮，并命令他们不要忘记其中所诵读的《古兰经》。

“And remember (Oh you members of the Prophets household, that which is recited in your houses of the Verses of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things” [Al- Ahzab: 34] Thus, Allah (swt) reminds them that their houses are the cradle of revelation (Wahy) and He has commanded them not to forget what is recited in them from the Qur'an.

这两节经文很明确，它们针对的是先知的妻子们，并且是专门针对她们的。两节经文中都没有任何迹象表明，这项命令是为先知的妻子以外的穆斯林妇女而设的。还有其他经文同样专门针对真主使者的妻子，例如真主（SWT）的话：“你们也不得在他之后娶他的妻子们。”因此，先知的妻子们在他去世后不得再嫁，这与穆斯林妇女在丈夫去世后可以再婚的情况不同。两节关于罩袍（Hijab）的经文都是专为先知的妻子们而降的，正如禁止她们在先知之后再嫁的经文一样。

These two verses are clear in that they concern the Prophet's wives and that they are specific to them. There is no indication in any of the two verses that the command is intended for Muslim women other than the Prophet's wives. There are yet other verses which are specific to the wives of the Messenger (pbuh) such as the saying of Allah (swt): “And nor that you should ever marry his wives after Him”. So it is not permitted for the Prophet's wives to marry after Him contrary to the example of Muslim women who can get married after the death of their husbands. Both verses of Hijab are specific to the Prophet's wives just as the verse, which prohibits their marriage after the Prophet.

不正确的说法是，在此语境中，重要的是措辞具有普遍性，而原因的特定性无关紧要；并认为这些经文的降示原因（Sabab）是先知的妻子们，但这些经文对先知的妻子们以及其他人都具有普遍性（'Aam）。这种说法并不成立，因为降示的原因（Sabab）是一件已经发生过的事件。因此，事件才是降示的原因（Sabab）。就这里的情况而言，穆罕默德的妻子们并不构成一件已经发生的事件，而是一段针对特定人物、并已明确其身份的专门经文。所以安拉（SWT）说：“先知的妻子们啊！你们不像其他任何女人。”又说：“你们向她们求取任何东西，都应当从帷幕后面求取。”代词“她们”（Hunna）指的是先知的妻子们，并将她们特指出来，排除其他人。接着安拉说：“你们不得惹安拉的使者不快。”这告诉我们她们戴面纱（Hijab）的原因（Illa）。所有这些都表明，这两节经文是专门针对穆罕默德的妻子们降示的文本。因此，“重要的是措辞的普遍性，而不是原因的特定性”（Al-'ibra bi 'umum al-lafz la bi khusus as-sabab）这一原则，并不适用于这两节经文。

It is not correct to say in this context that what matters is that the expression is general and that it matters little that the cause is specific. And that the cause (Sabab) of the revelation of the verses is the Prophet’s wives but these verses are general (Aam) to the Prophet's wives and others. This is not true, because the cause (Sabab) of revelation is an event that has happened. Thus, the event is the cause (Sabab) of revelation. With regards to the situation here, the wives of the Messenger (pbuh) do not constitute an event that has happened, rather it is a case of a specific text that has been revealed concerning specific persons whose identity has been stated. Thus, Allah (swt) said: “Oh wives of the Prophet! You are not like any other women.” He also said: “And when you ask them for anything you want.” The personal pronoun they (Hunna) refers to the Prophet's wives and designates them to the exclusion of others. And that is followed by Allah's saying: “And it is not (right) for you that you should annoy Allah's Messenger”, which informs us of the reason (Illa) for their veil (Hijab). All of this indicates that the two verses are texts that have come concerning the wives of the Messenger (pbuh). Therefore, the principle: What matters is the generality of expression and not the specificity of the cause (Al-'ibra bi 'umum al'lafz la bi khusus as-sabab) does not apply to these two verses.

同样，不应当说对先知妻子们的训谕（Khitab）是对穆斯林女性的训谕，因为那只针对某个特定人物的训谕即为仅面向信士的训谕，这一点只适用于先知穆罕默德ﷺ，而不包括他的妻子们。因此，对使者（SWT）的训谕即是对信士的训谕。至于对他妻子们的训谕，则是专属于她们的，因为在每一项训谕、行为或默许中，只有先知ﷺ才是效法的对象，只要不涉及那些专属于他的事项。至于先知的妻子们，她们并不是效法的对象，因为安拉（SWT）说：

Similarly, it should not be said that the speech (Khitab) to the wives of the Messenger is an address to Muslim women because the fact that a specific address for a specific person is a speech for the believers only pertains to the Messenger Muhammad (pbuh). It does not include his wives. Therefore, the speech (Khitab) to the Messenger (swt) is speech to the believers. As for the address to his wives, it is specific to them because only the Messenger (pbuh) is the object of emulation in each address, action or silence, as long as it does not include those things that are particular to Him. As for the wives of the Messenger they are not the object of emulation because Allah (swt) says:

“故而你们在安拉的使者身上，确有优美的榜样。”[《阿哈撒卜》：21] 不应当仿效先知的妻子们，即因为她们做了某件事而去做这件事，或因为她们具有某种品性而去具备这种品性。这只适用于使者ﷺ，因为他ﷺ只遵循启示。同样，也不应说：既然她们是使者ﷺ的妻子，她们是纯洁的，启示曾在她们的房屋中诵读，她们又被要求遮蔽自己（Hijab），那么其他穆斯林妇女就更应当（Bab-awla，以更强的理由）被要求遮蔽自己（Hijab）。这一说法不能成立，理由有二：第一：这一判断并非以更强的理由（Bab-awla）推出，因为“更强的理由”（Al-awla）的原则是：安拉禁止某件小事，由此以更强的理由（Min bab awla）推出禁止某件大事，例如安拉的话：

“Indeed in the Messenger of Allah you have a good example” [Al- Ahzab: 21] It is not right that the Prophet's wives should be emulated, in the sense that an action is done because they did it, or an attribute should be possessed because they have been characterised with it. This only pertains to the Messenger (pbuh) because He (pbuh) doesn't follow anything but the revelation. Likewise, it should not be said that since they are the wives of the Messenger and they are pure, and since the revelation has been recited in their houses and they have been required to seclude (Hijab) themselves, then other Muslim women by greater reason (Bab-awla) should be required to stay in seclusion (Hijab). This cannot be claimed for two reasons: Firstly: this judgement is not by way of greater reason because the (principle) of greater reason (Al-awla) is that Allah forbids a small issue which then becomes prohibition of a large issue by greater reason (Min bab awla), such as the saying of Allah (swt):

"不要对他们说一句厌烦的话（uff）"[《伊斯拉》：23] 因此，依据"举轻以明重"的原则，人更不应殴打自己的父母。这种"举轻以明重"的道理，可以从经文的语境中理解，例如安拉（SWT）的话：

“Say not to them a word of disrespect (uff)” [Al- Isra: 23] Thus, by greater reason a person should not beat his parents. The principle of greater reason is understood from the context of the statement such as the saying of Allah (swt):

“在经典的民众（犹太教徒和基督教徒）中，有人若把一担（钱财）托付给他，他就会如数归还；他们中也有人，若把一枚银币托付给他，他也不会归还”。[阿勒-伊姆兰家族：75] 归还不足一担的，更是理所当然；不归还超过一枚银币（第纳尔）的，更是如此。 HIjab经文不属于这一类，因为经文的上下文只指向先知的妻子，并不表示其他任何理解。“先知的妻子们”这一表述是一个限定性名词，不可能有其他的理解（尤其是相反的理解）。因此，该说法只针对经文所针对的事物，不延伸到其他任何人，也没有其他含义。无论从经文的措辞还是上下文来看，经文都不存在通过“更有理由”推论而产生的任何问题。

“Among the people of the Scripture (Jews and Christians) is He who, if entrusted with a qintar (of wealth), will readily pay it back; and among them there is He who, if entrusted with a single silver coin, will not repay it”. [Al- Imran: 75] The payment of less than a qintar is by greater reason and the non-payment of more than a silver coin (Dinar) is by greater reason. The verse of Hijab is not of this type because the sequence of the verse does not indicate anything other than the Prophet's wives nor does it indicate any other understanding. The expression 'wives of the Prophet' is a defective noun which cannot have any other understanding (particularly an opposite understanding). The statement is thus specific to the thing for which the text has come and does not extend to anyone else or have any other meaning. There is absolutely no issue arising in the verse by way of greater reason, whether in terms of the wording of the verse or its sequence.

其次:这两节经文是对特定的人发出的指令,她们是凭借其特定属性而被确定的。因此,这一指令在任何时候都不适用于她们之外的人,也不适用于地位高于或低于她们的人,因为这是一种特定的描述。这是对使者(愿主福安之)妻子们的指令,因为她们与其他女性不同,而且这一行为会令使者ﷺ不悦。

Secondly: those two verses are an instruction to specific persons who have been identified by their particular attributes. The instruction, therefore, can be at no time for people other than them, nor for people superior or inferior to them, because it is a specific description. It is an instruction to the wives of the Messenger (pbuh), as they are not like any other women and because this action annoys the Messenger.

“要看的是经文表述的普遍性，而不是原因的特定性”这一原则的应用已被驳斥，关于效仿先知妻子的问题也是如此。此外，以更有力的理由将先知的妻子之外的人包括在内的主张也已被反驳，并已确立：经文对先知妻子的指向是确定的。因此可以断定，这两节经文专属于先知的妻子，它们绝不以任何方式包括穆斯林女性。由此可以确定，希贾布是专属于先知妻子的，留在家中的命令也同样专属于她们。

The application of the principle: ‘What matters is the generality of expression and not the specificity of the cause' has been disproved as well as the question of emulating the wives of the Messenger (pbuh). Additionally the consideration of people other than the Prophet's wives by greater reason has also been refuted, and it has been established that the text is definite in its reference to the wives of the Messenger (pbuh). It follows therefore that those two verses are specific to the wives of the Messenger (pbuh) and they definitely do not include Muslim women in any way whatsoever. From this, it can be determined that Hijab is specific to the wives of the Messenger (pbuh) and the order to remain in the house is also specific to them.

关于安拉（SWT）所说的第二节经文：“把她们的外袍（Jalabeeb）拉下来遮盖全身”，它完全没有表明遮盖面部。无论从其字面含义（Mantuq）还是从其引申含义（Mafhum）来看，都是如此。假设启示的背景（Sabab）是正确的，那么无论是单独还是在句中，也都找不到任何词语能表明这一点。经文说：“把她们的外袍（Jalabeeb）拉下来遮盖全身”。其意思是女性应当将外袍（Min）披在自己身上，这里的介词（Min）并非表示部分，而只是用来说明（Lil-bayan）应当将其披在身上。放下遮盖物意味着让它垂落下来，放下衣服意味着让衣服垂落下来，她们放下了自己的衣服，就是指她们让衣服垂落下来。Jilbab是一种覆盖物（Milhafa），用来遮盖衣裳和其他衣物。它也可以是遮盖全身的衣服。《古兰经词典》（al-Qamus al-Muhit）中记载：Jilbab的形式类似于Sirdab或Sinmar，即女性在覆盖物（Milhafa）之下穿的长袍或大件衣服，覆盖物即遮掩衣物的东西，如同披盖一般。al-Jawhari在《萨哈词典》（al-Sihah）中说：Jilbab就是覆盖物（Milhafa），有人说它是一块床单（Mulaah）。在圣训中，Jilbab也以Mulaah（床单）的含义出现，即女性披在衣服外面的布。据乌姆·阿提耶（愿安拉喜悦她）传述：“我们被命令在两个开斋节和宰牲节的宗教集会及穆斯林的祈祷中，带出经期女性和戴面纱的女性。那些经期女性要远离礼拜，但要见证福利和穆斯林的呼吁。我问道：‘安拉的使者啊！如果我们中有人没有Jilbab怎么办？’他说：‘让她穿上她姐妹的Jilbab。’” 这就是说，她没有可以在衣服外面穿着出门的外袍。于是先知ﷺ吩咐她向姐妹借一件，好穿在她的长裙外面。这节经文清楚表明，安拉（subhanahu wa ta'ala）要求先知ﷺ告诉他的妻子们，以及穆斯林的妻子们和女儿们，把外袍披在衣服外面，并且长及脚面。伊本·阿拔斯的传述可以作证："Jilbab就是从上到下遮盖全身的大布（Rida）。"因此，这节经文表明，Jilbab这种大外袍应当从上到下垂落至脚面，而不表示其他任何意思。既然如此，怎么能理解"把外袍（Jalabeeb）披在自身上"意味着把外袍披在脸上呢？无论如何在语言意义（Ma'na loghawi）和教法意义的范围内解释"Yudnina"（垂落）一词或"Jilbab"一词，经文规定的都是垂落的外袍。垂落只能是垂到底部（脚面），而不是提到头上。因此，这节经文中并没有证据证明戴面纱（Hijab）。甚至连一丝一毫的证据迹象都没有，无论如何牵强附会。古兰经的词句应当依照其语言意义和教法意义来理解，以其他方式解释是不正确的。语言意义明确表明，妇女被命令把外袍（Jalabeeb）披在身上，让她们把外袍从衣服上方放下，垂至地面，直到遮住脚面。这种让Jilbab垂落的含义，也见于尊贵的圣训中。伊本·欧麦尔传述，安拉的使者ﷺ说："在审判日，安拉不会怜悯那在傲慢中把衣服拖在身后的人。" 乌姆·赛俩玛问道:“女人们对于裙子的下摆该怎么办?”他ﷺ回答说:“让她们把下摆加长一掌宽。”她又说:“那她们的脚就露出来了!”他ﷺ便回答:“那就加长一肘宽,不要更多。”[提尔米兹圣训集]这段圣训是针对那些以经文为据、声称真主已为穆斯林女性规定了希贾布的人而言的。至于用来证明希贾布的圣训,它们并不能表明这一点。先知ﷺ说:“如果你们中有女人拥有一个想要通过赎买来获得自由的(男)奴隶,并且他已拥有赎金,你们就应当与他隔离。”

As for the second verse which is the saying of Allah (swt): “to draw their cloaks (Jalabeeb) all over their bodies”, it does not indicate veiling the face at all. Neither in terms of its wording (Mantuq) nor in terms of its understanding (Mafhum). Nor is there a word, which indicates this whether on its own, or as part of a sentence, assuming that the cause (Sabab) of revelation is correct. The verse says: “to draw their cloaks (Jalabeeb) all over their bodies”. Its meaning is that women should cast from (Min) their cloaks over their persons and the preposition (Min) here is not used partatively but only to explain (Lil-bayan) that they should cast it over their persons. To lower the covering means to let it drape down. To lower the clothing means to let the clothing drape down, and they lowered their clothing means they let it drape down. The Jilbab is a cover (Milhafa), used to conceal a dress and other items of clothing. It can also be clothing which covers the entire body. It is stated in the al-Qamus (dictionary of) al-Muhit: that the Jilbab, is in the form of the Sirdab or the Sinmar, which is the gown or a large garment for women under the cover (Milhafa), which is that which conceals her clothing like a cover (Milhafa). Al-Jawhari has stated in al-Sihah (another dictionary) that: The Jilbab is the cover (Milhafa) and some say it is a sheet (Mulaah). Jilbab has been mentioned in the Hadith with the meaning of Mulaah (sheet) which the woman wrapped over her clothes. It has been narrated on the authority of Umm Atiyya (ra.): “We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Eid festivals. These menstruating women were to keep away from prayer, witnessing the blessing and call to the Muslims. I asked, “O Messenger of Allah! What if one of us does not have a Jilbab?” He said, ‘Let her wear the Jilbab of her sister.’” Which means that she did not have a garment to wear over her clothes to go out in. So, the Prophet ordered her to borrow one from her sister, which she could wear over her dress. The verse makes it clear that Allah (swt) has requested the Prophet (pbuh) to tell his wives and the wives and daughters of the Muslims to wear garments over their clothes which reach right down to the feet as evidenced by the narration of Ibn Abbas: “The Jilbab is the Rida (large sheet of cloth) which covers from top to bottom.” So the verse indicates that the Jilbab, which is a large garment should be draped down to the bottom (feet), and does not indicate anything other than this. If this is the case, how is it possible to understand that to cast their outer garments (Jalabeeb) over their persons means to cast their garments over their faces? No matter how much the word Yudnina (to drape down) or the word Jilbab is interpreted within the limits of the linguistic (Ma'na loghawi) and juristic meaning, the verse stipulates the draping down of the garment. Draping can only mean draping it down to the bottom (feet) and not raising it to the head. Therefore, there is no evidence in this verse to prove Hijab. Nor is there even a semblance of an evidence, by any stretch of the imagination. The words and sentences of the Qur'an are interpreted according to their linguistic and jurisprudence meanings, it is incorrect to interpret them in any other way. The linguistic meaning clearly indicates that women have been ordered to caste their outer garments (Jalabeeb) over their persons, to let them lower their garment over their clothes to the floor until the feet are covered. This meaning, in terms of letting the Jilbab drape down, is found in the noble Hadith. It is narrated on the authority of Ibn Umar that the Messenger of Allah (pbuh) said: “On the day of judgement, Allah will not look with mercy towards the one who trails his garment behind Him in haughty pride”. Umm Salama asked: “what are the women to do with the hems of their dresses?” He (pbuh) answered: “Let them increase their hems the length of a hand span”. She rejoined: “Then their feet will be uncovered! He then replied: “Let them increase a fore arm’s length and no more.” [Tirmidhi] This is with respect to the verses that are used as evidence by those who claim that Hijab for Muslim women has been decreed by Allah. As for the Ahadith which are used to prove Hijab they do not indicate this. The Prophet (pbuh) said: “If anyone of you (the women) has a (male) slave who wants to free Himself (by buying Himself) and He possessed the price, you should seclude yourself from Him”.

因此，根据乌姆·赛俩尔（愿真主喜悦她）的传述，她说：我和哈福赛在先知ﷺ身边时，伊本·乌姆·麦克图姆请求进入。先知ﷺ说："你们俩要避开他。"我说："真主的使者啊，他是盲人，看不见。"先知ﷺ说："难道你们两个也是盲人吗？难道你们两个看不见他吗？" 艾布·达伍德传述：法德勒·本·阿拔斯当时是先知ﷺ的同骑者，这时一名来自呼塔阿姆部落的女子前来请求裁决。法德勒开始注视她，她也注视他，于是真主的使者ﷺ让法德勒把脸转离她。 贾里尔·本·阿卜杜拉传述：我向真主的使者ﷺ询问突然的一瞥，他指示我把目光移向别处。 据传述，阿里说：真主的使者ﷺ对我说："不要在第一次目光之后再看第二眼。第一眼对你是允许的，第二眼则不允许。" 这些圣训中没有任何迹象表明穆斯林女性应当避开男性。尤其是乌姆·赛俩尔的圣训，以及先知ﷺ要求哈福赛和她避开，是软弱的（ḍaʿīf），不能作为证据。无论如何，这段圣训只specifically针对先知ﷺ的妻子，因为它是关于乌姆·赛俩尔和哈福赛的经文。 至于传述中阿伊莎所说："骑马的人经过我们时，我们正与先知ﷺ同在，我们穿着朝觐的戒衣。若他走近我们中的某人，我们就把头上的盖巾从头顶拉到脸上；待他走过，我们便露出（脸）。"这与布哈里根据伊本·欧麦尔传述的圣训相矛盾：先知ﷺ说："朱尔玛（处于戒衣状态的女性）不应遮住脸，也不应戴手套。"伊本·哈哲尔在《法塔赫·巴里》中说："面纱（尼卡布）或盖头（胡玛尔）是系在鼻子或眼睛以下的。" 所以，关于'Aisha(ra)的圣训称，妇女在处于朝觐戒律(Ihram)状态时，当一队骑手经过她们身边，她们会遮住脸。伊本·欧麦尔的圣训表明，禁止佩戴只遮住脸部下半部分的面纱(Niqab)。这如何与完全遮盖脸部、将衣物放下遮住面部的做法相协调呢？就这两段圣训而言，可以清楚地看出'Aisha的圣训是有瑕疵的，因为其传述链是穆贾希德从'Aisha处传述。雅哈雅·本·赛义德·al-Qattan提到，穆贾希德并未直接从'Aisha处听闻。至于伊本·欧麦尔的圣训，由布哈里所传，是萨希赫(Sahih，可靠)的。因此，'Aisha的圣训因其薄弱且与一段可靠(Sahih)的圣训相抵触，而被弃用，不作为证据。至于其中提到al-Fadhl b. al Abbas在场的那段圣训，其中并无任何表明使戴希贾布(Hijab)成为义务的迹象。相反，它是希贾布并非义务的证据，因为那位赫阿陀姆(Khath'ami)妇女在向先知询问一件事时，脸是没有遮盖的。证据就是al-Fadhl当时正在看着她。这段圣训还有另一个版本，其中说："于是，先知抓住了al-Fadhl的(胡须)，并将他的脸转向另一侧。"这个故事由阿里·本·阿比·塔利卜传述，他补充道："al-Abbas对先知说：'真主的使者啊，您为什么要扭转您堂弟的脖子？'他(愿主赐福他并使他平安)回答：'我看到一个年轻男子和一个年轻女子处于那种状况，我担心恶魔会对他们产生影响。'"赫阿陀姆妇女的圣训是希贾布不存在的证据，而非其存在的证据。这是因为先知(愿主赐福他并使他平安)当时正看着她，而她的脸是露着的。至于先知转移al-Fadhl目光的做法，那是因为他注意到al-Fadhl正看着她，而她也带着欲念看着先知，正如阿里的传述所证明的："我担心恶魔会对他们产生影响。" 因此,他(愿安拉赐福于他)转移了al-Fadhl的视线,因为他看她的目光带着欲念,而不仅仅是注视。带有欲念的目光,即使是看脸和手,也是哈拉姆(禁止的)。至于突然的一瞥(Nazrat al-faja'a),先知ﷺ命令Jarir转开目光或垂下目光。这就是《古兰经》中所提到的那种垂目。

And due to what was narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet (pbuh) when Ibn Umm Maktum asked permission to enter. So the Prophet said: “seclude yourselves from Him”. So I said “O Messenger of Allah. He is blind, He cannot see.” He (pbuh) said: “Are you both also blind. Can you both not see Him?”. Abu Dawood narrated that: Al- Fadhl b. Abbas at the time was the Prophet's riding partner when a woman from Banu Khath'am came seeking a hukm. al-Fadhl began to look at her and she at Him so the Messenger of Allah made al-Fadhl turn his face away from her. Jarir b. Abdullah narrated: I asked the Messenger of Allah about the sudden look, so He instructed me to look the other way. It has been narrated from Ali that He said: The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” There is no indication in these Ahadith that the Muslim women should seclude themselves. In particular, the Hadith of Umm Salama and the Prophet's requesting of Hafsa and her to seclude themselves, is daif (weak) and cannot be advanced as an evidence. In any case, the Hadith is specific to the wives of the Prophet as it is a text concerning Umm Salama and Hafsa. As for what has been narrated that Aisha said: “The horseman used to pass by us while we were with the Prophet (pbuh) wearing ihram clothes (of Hajj). If He came near one of us, we would draw our jilbabs from our head down to our face. Once He walked past, we would uncover our (face).” This conflicts with what has been narrated by Bukhari on the authority of Ibn Umar that the Prophet (pbuh) said: “The Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves.” Ibn Hajar in the Fath al-Bari has stated: “The veil (Niqab) or Khimar is fastened from the nose or below the eyes.” So the Hadith of 'Aisha (ra) states that women in the state of Ihram had covered their faces when a group of horsemen passed them. The Hadith of Ibn Umar indicates the prohibition of wearing a Niqab which only conceals the lower half of the face. How can this be reconciled with respect to completely covering the face by lowering the garment over the face. With respect to the two Ahadith it becomes clear that the Hadith of 'Aisha is defective in that the narration is of Mujahid from Aisha. Yahya b. Said al- Qattan has mentioned that Mujahid did not directly hear from Aisha. As for the Hadith of Ibn Umar which has been narrated by Bukhari it is Sahih. Aisha's Hadith, therefore, is turned down because it is weak and conflicts with an authentic (Sahih) Hadith. Hence it is not used as an evidence. As for the Hadith in which al-Fadhl b. al Abbas is present, there is no indication in it to make Hijab compulsory. On the contrary, it is an evidence that Hijab is not an obligation because the Khath'ami woman was asking the Prophet about a matter whilst her face was unveiled. This is evidenced by the fact that al- Fadhl was looking at her. Another variant of this Hadith states: “Thus, the Prophet took hold of al-Fadhls (beard) and turned his face away from the other side.” This story has been narrated by Ali b. Abuy Talib who adds: “al-Abbas said to the Prophet: ‘O Messenger of Allah, why did you turn your cousins neck?’ He (pbuh) replied: ‘I saw a young man and a young woman in such a situation that I feared what effect Shaytan might have upon them’”. The Hadith of the Khath'ami woman is an evidence for the absence of Hijab not an evidence for it. This is because the Prophet (pbuh) was looking at her whilst her face was uncovered. As for the Prophets turning of al-Fadhl's gaze away, this is because He noticed that He was looking at her, and she at Him, with desire as evidenced by the narration of Ali: “I feared what effect Shaytan might have upon them”. Therefore, He (pbuh) diverted al-Fadhl's sight because He was looking at her with desire and not merely looking. The desirous look, even if it is at the face and hands, is Haram. As for the sudden look (Nazrat al-faja'a) the Prophet ordered Jarir to turn his gaze or lower it. This is the type of lowering of the gaze which is mentioned in the Qur'an:

“告诉信道的男人，要低下他们的视线”[光明章：30]这里所指的，是突然瞥见除双手和面部以外的部位——即属于“私处”（又称“awrah”）的部位——而非看双手和面部。因为无论是否突然，看双手和面部都是允许的，这由前面提到的赫萨敏耶女子那段圣训中允许看女性可以得到证明。这也可以从先知ﷺ在女人向他宣誓效忠（Bay'a）和他对她们讲道时仍看她们的面容得到证明。所有这些都表明，人所需要留意的，是突然看到除双手和面部以外的部位。至于阿里的圣训：“不要在第一眼之后再看第二眼。”这是禁止反复观看，而不是禁止单纯地看一眼。

“Tell the believing men to lower from their gaze” [An -Nur: 30] What is intended here is the sudden look at other than the hands and face which constitutes the 'Awrah and not looking at the hands and face. This is because looking at the hands and face is permitted irrespective of whether it is sudden or not, as evidenced by the permissibility of looking at a woman in the aforementioned Hadith of al-Khath'amiyya. This is also proven by the fact that the Prophet (pbuh) used to look at the faces of women when they gave Bay’a to Him and when He preached to them. All of which indicates that what one needs to be careful about is the sudden look at other than the hands and face. As for the Hadith of Ali: “Do not follow up the (first) glance with a second look.” This is a prohibition from looking repeatedly and not from the mere look.

因此,在那些声称真主(swt)规定了希贾卜的圣训中,找不到任何证据能够证明须以面纱遮面。由此可见,没有证据表明真主(swt)使穆斯林妇女的希贾卜成为义务,也没有证据表明手和脸在礼拜内外都应被视为"Awrah"(隐讳部位)。他们所引用的证据,既不能有力地推出希贾卜为必须遵守的结论,在传述上薄弱,在推理上也站不住脚。

Thus, no evidence can be found to oblige Hijab (face covering) in the Ahadith which have been quoted by those who claim Allah (swt) has legislated Hijab. Therefore, it becomes clear that there is no evidence to say Allah (swt) has made Hijab obligatory for Muslim women or that the hands and the face should be considered as 'Awrah, whether inside or outside prayer. The evidences which they quote have no strong reason for concluding that Hijab is compulsory. They are weak in narration and weak in reasoning.

关于手和脸不属于“羞体”（’Awrah），以及女性可以露出手和脸到任何市场和道路上去，这一点有《古兰经》和圣训为证。

As for the hands and face not being part of the 'Awrah and the permission for women to go out to any marketplace and roadway with her hands and face uncovered, this is proven from the Qur'an and Hadith.

至于《古兰经》，真主（SWT）说：

As for the Qur'an Allah (swt) says:

“而且不要显露她们的饰物（Zeena），除非是自然外露的部分；让她们把头巾（khumur）垂到胸前（juyub）。”[An-Nur: 31] 真主（SWT）禁止信道的女子显露她们的饰物（Zeena），即禁止她们显露饰物所在的部位，因为禁令针对的正是这一点。祂把饰物所在部位中自然外露的部分排除在外，这是一个明确的例外。这意味着女子的饰物中有一部分是可以显露的，它不在禁止女子显露饰物所在部位的普遍禁令之内。对此已无需多言。因此，真主禁止女子显露她们的饰物，除非是自然外露的部分。至于“除非是自然外露的部分”所指的是哪些部位，其解释必须参照两个方面：第一，传述下来的经注（Tafseer Manqul）；第二，从“自然外露的部分”这一表述所能理解的含义，以及它在穆斯林女子于先知ﷺ在世时、在本节经文降示之时所显露之物上的运用。

“And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm (Zeena) since this is what the prohibition is from. He excluded from the place of their charms that which is apparent from it, and this is an explicit exception. This means that there is a part of the woman's charm which is shown, and does not come under the (general) prohibition of women displaying the places of their charms. Nothing more remains to be said about this. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. As for which parts are intended by: “except only that which is apparent from it” [An- Nur: 31] its interpretation must be referred to two matters. First, to the transmitted tafseer (Tafseer Manqul) and secondly to what was understood from the expression: “that which is apparent from it”; and its application to what the Muslim women used to display in the presence of the Prophet (pbuh), in his time and in the time of the revelation of this verse.

根据所传述的内容，伊本·阿拔斯在解释这节经文时，将“除非是自然显露的部分”理解为双手和面部。这一观点在注释学家中成为普遍的看法。伊玛目伊本·哲利尔·泰伯里说：“这些观点中最正确的是，所指的意思是双手和面部。”古尔图卑说：“由于按照习俗，在崇拜活动中，例如朝觐和拜功时，面部和双手是最常显露的部分，因此例外的部分应当指它们。”伊玛目宰玛赫舍里说：“女人不得不用双手做事，而且当她需要作证、受审、结婚，或被迫在街上露出双脚行走时，特别是其中贫穷的女人，就不得不露出面部。”这就是“除非是自然显露的部分”的含义。

As for what has been transmitted, it is narrated that Ibn Abbas in the tafseer of this verse took (the expression) “that which is apparent from it” to mean the hands and face. This opinion became commonly held by the mufassireen. Imam Ibn Jarir at-Tabari says: “The most correct of these views is that which states that the intended meaning is the hands and face”, and Qurtubi said: “Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them.” Imam al-Zamakhshri said: “A woman has no choice but to do things with her hands and by uncovering her face especially when she has to testify, is being tried, is getting married, or when she is forced to walk in the streets displaying her feet, especially those amongst them who are poor.” This is the meaning of: “except that which is apparent from it”.

关于“其中显露的部分”这一表述所指的含义，很明显，在该节经文降示之时显露出来的是手和脸。妇女在他（愿主赐福并使其平安）面前显露脸和手，而他并不反对她们这样做。她们在市场上或道路上露出脸和手。此类事例数不胜数。以下是几个例子：

As for what is understood from the expression “that which is apparent from it”, it is clear that what used to be apparent in the time of the revelation of this verse is the hands and face. Women used to show their face and hands in his (pbuh) presence and He did not object to their doing so. They used to uncover their face and hands in the market or on the road. Such incidents are innumerable. Here are a few examples:

1. 吉比尔·本·阿卜杜拉说:"我与安拉的使者(愿主福安之)一同参加开斋节的拜功。他先做了拜功,在讲经之前,没有宣礼也没有召唤拜功。然后他站起来,倚着比拉勒,对面前的人们讲话,命令他们敬畏安拉,劝勉他们顺从安拉。他又加以劝诫和警告。然后他走到妇女们那里,对她们讲道:'你们要施舍,因为你们大多数人是地狱的燃料。'这时,女信徒中间站起一位肤色较深的妇女,问道:'为什么呢,安拉的使者啊?'他回答说:'因为你们女人抱怨太多,又不承认丈夫对你们的好。'妇女们听后,便把首饰投入比拉勒铺开的衣服上,作为施舍。" 2. 阿塔·本·拉巴赫传述说:"伊本·阿拔斯对我说:'我给你看一位将进入乐园(Jannah)的女人,好吗?'我说:'好。'他说:'这位黑人妇女来见先知(愿主福安之),说:"我患有癫痫,发作时会裸露身体,所以请为我向安拉祈祷。"先知(愿主福安之)对她说:"如果你能忍耐,你将得到乐园。如果你愿意,我可以为你向安拉祈祷,使你康复。"她说:"我会忍耐。"她又说:"我发作时会裸露,所以请为我祈祷,使我不要裸露。"于是先知(愿主福安之)为她祈祷。" 3. 法蒂玛·本·盖伊斯传述说:阿布·阿姆尔·本·哈夫斯在她丈夫外出时,与她三次离婚(一次性说出三次休妻之词)。她去见安拉的使者(愿主福安之),向他说明此事。他命令她在乌姆·沙里克的家中度过等待期('idda),但随后说:"那是我的同伴们经常拜访的女人。你最好在伊本·乌姆·麦克图姆的家中度过这段时间,因为他是盲人,你可以脱下衣服,他不会看见你。" 因此,先知(ﷺ)允许盖斯之女在乌姆·沙里克的家中守idda时被男人看见,但他并未允许她在有男人来访的乌姆·沙里克的家中脱去衣物,否则可能会使不该显露的部分暴露出来,于是他命她搬到伊本·乌姆·麦克图姆的家中度过她的idda。

1. Jabir b. Abd Allah said: “I attended prayer on Eid day with the Messenger of Allah (pbuh). He commenced with the prayer, before the Khutbah, without any Adhan or Iqamah. Then He rose, leaning on Bilal and addressing those present before Him, commanded them to fear Allah and exhorted them to obey Him. He further admonished and warned them. Then He moved on until He came to the women whom He addressed saying: “Give charity, for verily most of you are fuel for the hellfire”, whereupon there arose from among the middle ladies congregation, a dark-cheeked woman who said: “Why is that, Oh Messenger of Allah”? He replied: “Because you women make too many complaints, and you refuse to acknowledge your husband’s good treatment”. Upon hearing this the women began tossing their jewellery in charity upon Bilal's (outspread) cloth.” 2. Narrated by 'Ata'a b. Rabah who said: “Ibn Abbas said to me; Shall I show you a woman who will go to Paradise (Jannah)”? I said: “Yes.” He said: “This black woman came to Prophet and said: 'I have epilepsy and I get uncovered, so make dua to Allah for me'. So He (pbuh) said to her: “If you will be patient the Paradise (Jannah) shall be yours. And if you want I will make dua to Allah to cure you”. So she said: 'I will be patient'. She said: 'I get uncovered so make dua to Allah that I don't uncover myself'. So He (pbuh) made dua for her.” 3. Narrated by Fatimah b. Qays that Abu Amr b. Hafs divorced her irrevocably (by three pronouncements) when He was away from home. She went to the Messenger of Allah (pbuh) and mentioned that to Him. So He commanded her to spend the Iddah (waiting period) in the house of Umm Shareek, but then said: “That is a woman whom my companions visit. So you had better spend this period in the house of Ibn Umm Maktum, for He is a blind man, so you can take off your garments and He will not see you”. Thus the Prophet (pbuh) accepted the daughter of Qays to be seen by men when He ordered her to spend the Iddah in the house of Umm Shareek. But He did not accept her to take of her garments in the house of Umm Shareek while this is visited by men, otherwise what is prohibited might appear from her, so He ordered her to move and spend her iddah in the house of Ibn Umm Maktum.

4. 艾布·伯克尔引述伊本·朱莱哲的话，说阿伊莎说：“我的一位堂姐来了，她戴着首饰。先知进来，看见她便转过身去。于是我说：‘真主的使者啊！她只是我的堂姐，一个未出嫁的少女。’他说：‘阿伊莎啊，女子一旦到了成年，除了脸和脸以下的部分，她身体的任何部位都不允许被（非其直系亲属的）男子看见。’于是他用手紧握住自己手臂靠近手腕关节的上方，在中间留出一个空隙，可以再容纳一个拳头。” 5. 表明手不属于“私处”（awrah）的，是先知在宣誓效忠（Bay'a）时与女性握手。乌姆·阿提耶说：“我们向真主的使者ﷺ宣誓效忠，他ﷺ向我们诵读：不以任何事物同真主并列，并禁止我们哀悼死者。我们中一位妇女把手缩了回去，说：‘某某女人让我高兴了，我要回报她。’先知ﷺ没有说什么，那位妇女走了，然后又回来了。”这段圣训表明，妇女过去是以握手的方式宣誓效忠的，因为这位妇女在伸出手准备宣誓之后又把手缩了回去。圣训记载这位妇女在听到宣誓的条款时缩回了手，这清楚地说明宣誓效忠是以握手的方式进行的，先知ﷺ曾用他高贵的手接受誓约。至于传自阿伊莎（愿真主喜悦她）的话：“真主的使者ﷺ的手从未触碰过任何女性的手，除了他自己的妻子们。”这只是阿伊莎的一种见解，表明她所知的范围有限。如果将阿伊莎的话与乌姆·阿提耶的这段圣训相比较，则应以后者为准。因为后者叙述的是一件发生在使者ﷺ面前的具体行为，并且表明了使者ﷺ的行为，因此它优于阿伊莎的个人见解。这也正是传述家们优先采用乌姆·阿提耶圣训的原因。 他们采纳了这一做法，并允许男子与女子握手。

4. Abu Bakr narrated on the authority of Ibn Jurayj who said that 'Aisha said: “My cousin came while she was wearing her ornaments. The Prophet came in and turned away from her (when He saw her). So I said: “Oh Messenger of Allah! She is only my cousin, a mere maiden.” He said: “Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this”. So He clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched.” 5. What indicates that the hand is not part of the 'Awrah is the Prophet's handshaking of women in the Bay’a. Umm 'Atiyya said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman amongst us withdrew her hand saying: ‘so and so woman has made me happy and I want to reward her’, He (pbuh) said nothing, the woman went, then came back”. This Hadith indicates that women used to give Bay’a by hand because this woman withdrew her hand after extending it for the Bay’a. The fact the Hadith states that the woman withdrew her hand when she heard the terms of the pledge (Bay’a), demonstrates clearly that the Bay’a used to take place by hand and that the Prophet (pbuh) used to take the pledge by his noble hand. As for what has been narrated about 'Aisha (ra) that she said: “The hand of the Messenger of Allah (pbuh) did not touch the (hand of) any woman other than his own wives.” This is an opinion of Aisha and an expression of the limit of her knowledge. If we compare 'Aisha's statement with this Hadith of Umm 'Atiyya then the latter's Hadith is preferred. This is because it specifies an action which happened in the presence of the Messenger (pbuh) and indicates an action of the Messenger (pbuh), thus it is preferable to a mere opinion of 'Aisha. That is why transmitters preferred Umm 'Atiyyaa's Hadith. They adopted it and permitted a man to shake the hand of a woman.

这五件事在圣训中有充分的依据,明确表明女性可以露出的部分是手和脸。第四段圣训表明,先知(愿主赐福他并使他平安)把目光从那位盛装的女子身上移开,因为她所露出的超出了可见的范围。随后他向她说明,她不得展示她的饰物,除了手和脸之外。这表明,无论在礼拜内还是礼拜外,手和脸都不属于需要遮盖的部位(Awrah),因为这段经文的含义是普遍性的(Aam)。

These five incidents are well established in the Ahadith which unambiguously indicate that what was shown of women is the hands and face. The fourth Hadith indicates that the Messenger (pbuh) diverted his view away from the adorned woman because she was displaying more than what is apparent from it. Then He explained to her that it is not permitted for her to display her Zeena except her hands and face. This shows that the hands and face are not part of the 'Awrah whether in or outside prayer because the verse is of general import (Aam):

“而且她们不得显露自己的美丽（饰物），除非是那显露在外的部分”[An-Nur: 31] 至于后面的经文，其含义也表明双手和面部不属于“私处”（Awrah）。真主（SWT）说：

“And they do not show off their charms (Zeena) except only that which is apparent of it” [An- Nur: 31] As for the verse which comes after, its understanding also indicates that the hands and face are not part of the 'Awrah'. Allah (swt) says:

“并让她们把面纱（khumur）垂到胸前（juyub）”。[《光明章》：31] Khumur是khimar的复数，用于遮盖头部。Juyub是jayb的复数，指的是领口，即领口的开口处，围绕颈部和上胸部。因此，安拉（SWT）命令佩戴khimar应围绕颈部和胸部。这表明遮盖这两个部位是义务的。但祂并没有命令将khimar戴在脸上，由此表明脸部不属于'Awrah（私处）。Jayb并不像某些人所以为的那样指胸部，而是指领口，即围绕颈部和胸部上部的开口。将khimar戴在jayb上，意味着从颈部和胸部围绕衬衫领口佩戴。因此，命令遮盖头部（包括颈部和胸部），就排除了脸部，表明脸部不属于'Awrah。所以，Hijab（遮面）并不存在，安拉（pbuh）也没有立法规定Hijab。

“And to draw their head-coverings (khumur) over their necks and v-neck (juyub)”. [An- Nur: 31] Khumur is the plural of Khimar and it is used to cover the head. Juyub is the plural of Jayb. It is the v-neck. Thus, Allah (swt) has ordered that the Khimar should be worn round the neck and chest. This indicates the obligation to cover both areas. But He did not order that the Khimar should be worn over the face, thereby indicating the face is not part of the 'Awrah. Jayb does not mean the chest as some would assume. Rather it is the v-neck, the opening which is around the neck and the upper portion of the chest. Wearing the Khimar over the Jayb means wearing it around the shirt collar from the neck and chest. So, by ordering the covering of the head, which includes the neck and chest, this excludes the face, indicating that it is not part of the 'Awrah. Consequently, Hijab (face covering) is non existent and Allah (pbuh) did not legislate the Hijab.

这些是关于《古兰经》证据的内容。此外，还有以下圣训证据，表明安拉（swt）并未立法规定希贾卜，且双手和脸不属于遮羞部位（'Awrah）。 艾布·达乌德根据阿伊莎（ra）的转述记载：艾斯玛·宾特·艾布·伯克尔穿着薄衣进入安拉的使者的房间。使者ﷺ转过脸去，说：“艾斯玛啊，妇女若已到达青春期，除了这个和这个，她的身体不应被看见。”他指了指自己的脸和双手。 艾布·达乌德根据盖塔达的转述记载：先知ﷺ说：“少女开始月经之后，除了她的脸和双手（不包括手腕），她身上任何部位被看见都是不恰当的。” 拜海奇根据艾斯玛·宾特·欧迈斯的转述记载：她说：“安拉的使者进入艾布·伯克尔的女儿阿伊莎的房间时，她的姐姐艾斯玛·宾特·艾布·伯克尔也在那里。她穿着一件宽袖的叙利亚式（Shammi）长袍。安拉的使者ﷺ看见她时，便站起来走了出去。”阿伊莎说：“请离开房间吧，因为安拉的使者看见了他不喜欢的东西。”于是她退了出去。随后安拉的使者ﷺ进来，阿伊莎（ra）问他为何起身离开。他ﷺ说：“你没有看到她穿的是什么吗？穆斯林妇女的身体，除了这个和这个，任何部位都不允许被看见。”他拉起自己的衣袖，遮住手的上半部分，直到除了手指之外，手的任何部分都看不见；然后他把双手举到太阳穴处，直到只露出脸来。 这些圣训明确表明，双手和脸不属于遮羞部位。它们也明确说明，安拉（swt）并未立法规定遮盖双手和脸，也未立法规定希贾卜。 如果有任何此类规定被立法，那就会与这些圣训的文本相矛盾，而这些圣训除了注释（Tafseer）或诠释（Taweel）之外别无其他解释的余地。相反，它们清楚而明确地表明，穆斯林妇女过去常常露着脸和手到市场上去，并与非其亲属（非mahram）的男子交谈，露着脸和手。她们还露着脸和手，进行各种合法的交易，如买卖、租赁、优先购买权、代理等。它们还表明，安拉（SWT）只为先知（愿主赐福并平安）的妻子们规定了希贾布。尽管关于希贾布的观点属于伊斯兰的一种见解，因为它具有某种证据的表象（Shubhat al-Daleel），而且各学派中的穆智台希德伊玛目也采纳了这一观点，但他们所依据的那种证据表象是站不住脚的，其中几乎看不出任何可信的推理。

This is in terms of the evidences from the Qur'an. In addition these are evidences from the Hadith which show Allah (swt) has not legislated Hijab and that the hands and face are not part of the 'Awrah. Abu Dawood narrates on the authority of 'Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah's Messenger wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and He pointed to his face and hands”. Abu Dawood narrates on the authority of Qatada that the Prophet (pbuh) said: “When a young lady begins to menstruate, it is not correct that anything should be seen of her except her face and hands excluding the wrist.” Al-Bayhaqi narrates on the authority of Asma' bint 'Umays that she said: “The Messenger of Allah entered the house of 'Aisha bint Abu Bakr while her sister, Asmaa bint Abu Bakr, was with her. She was wearing a Shammi (Syrian) dress with wide sleeves. When the Messenger of Allah (pbuh) saw her He got up and went out.” 'Aisha said: “leave the room for the Messenger of Allah has seen something He does not like.” So she withdrew. Then the Messenger of Allah (pbuh) entered and 'Aisha (ra) inquired as to why He stood to leave? He (pbuh) said: “Did you not see what she was wearing? It is not permitted for anything to be seen of a Muslim woman except this and this.” He took his sleeves and covered the upper part of his hands until nothing could be seen of his hands except his fingers. Then He lifted his hands to his temples until only the face could be seen.” These Ahadith are clear that the hands and face are not part of the 'Awrah. They are also explicit that Allah (swt) has not legislated the covering of the hands and face, and He has not legislated Hijab. If anything like that was legislated then it would have contradicted the text of these Ahadith which are not open to any other explanation (Tafseer) or interpretation (Taweel.) On the contrary, they clearly and unambiguously show that the Muslim woman used to go out to the market with her face and hands uncovered, and conversed with non-mahram men whilst her face and hands were revealed. And she made all lawful transactions with people such as buying, selling, renting, leasing, right of pre-emption, representation, whilst her hands and face were uncovered. They also show that Allah (swt) has not legislated Hijab except for the wives of the Messenger (pbuh). Even though the view concerning Hijab is an Islamic opinion because it has a semblance of an evidence (Shubhat al-Daleel) and Mujtahid-Imams amongst the madhahib have taken this view, the semblance of a daleel which they use is untenable with hardly any credible reasoning apparent in it.

尚有一个问题，部分穆哈泰希德（伊斯兰教法学家）持有这样一种观点：希贾布（Hijab）之所以为妇女所规定，是出于对引发诱惑（Fitna）的担忧。因此，他们说，女性被禁止露出面容，并非因为面容属于“Awrah”（私处，需遮盖的部分），而是因为担心引起诱惑（Fitna）。这一观点在多个方面都站不住脚：

What remains is an issue which some Mujtahidin have subscribed to, namely, that Hijab has been legislated for women due to the fear of temptation (Fitna.) Thus, they say that the woman has been forbidden from revealing her face not because it is 'Awrah but due to the fear of causing temptation Fitna. This view is not valid from a number of angles:

首先,对于因担心fitna(迷乱、诱惑)而禁止露出面容的说法,无论是在Kitab(经典)、Sunnah(圣训)、Sahabah(圣门弟子)的Ijma'(公议)中,都没有任何Shari'ah(伊斯兰律法)依据;也没有可以据以类推的Shar'a(律法)根据,即Illa Shariyya(律法性的理由)。因此,这一观点不具有Shari'ah的效力,也不被视为Shari'ah的裁决(Hukm Shar'i),因为Shari'ah的裁决是立法者的言语,而禁止露出面容并不包含在立法者的言语之中。众所周知,Shari'ah的证据与之完全相悖:经文和圣训无条件地允许露出面容和双手,既不受任何限制,也不因某种特定情况而被限定。因此,认为露出面容是被禁止的、必须遮盖,这种观点就是禁止了安拉所允许的事物,是把万世的主安拉没有命令的事情定为义务。所以,这一观点不仅不能被视为Shari'ah的裁决,而且还推翻了由明确经文所确立的Shari'ah裁决。

Firstly for the prohibition of unveiling the face due to the fear of Fitna, there is no Shari'ah provision whether in the Kitab, Sunnah, Ijma’a of the Sahabah and nor is there a Shar’a provision from a Shari'ah reason (Illa Shariyya) according to which an analogy is made. Consequently, this opinion has no Shari'ah value nor is it considered a Shari'ah rule (Hukm Shar'i), because a Shari'ah rule is the speech of the legislator, but the prohibition of unveiling the face is not included in the speech of the legislator. It is also known that the Shari'ah evidences have come in complete contradiction to it, and that the Ayah and Ahadith unconditionally permit the uncovering of the face and hands without being restricted by something nor being specified by a particular circumstance. Thus, the opinion that showing the face is forbidden and it is obligatory to conceal it, is an opinion which prohibits that which Allah permitted. It is an obligation that Allah the Lord of the Worlds has not decreed. Thus, this opinion beyond not being considered as a Shari'ah rule, it invalidates the Shari'ah rules that are established by clear text.

其次,将对Fitna(混乱/诱惑)的担忧作为禁止露出面部、并义务遮盖面部的理由(Illa,即"effective cause"),这一观点没有任何经文依据,无论是明文(Sarahatan)、暗示(Dalalatan)、推导(Istinbatan)还是类比(Qiyas)。因此,它在任何情况下都不是一个沙里亚的理由(Illa Shariyya)。相反,它只是一个理性的理由(Illa Aqliyya),在沙里亚的律例中不具有考虑价值。然而,被考虑的只是沙里亚的理由(Illa Shariyya),而非其他。因此,在立法禁止显露面部或义务遮盖面部时,对Fitna的担忧不应被赋予任何分量,因为它并不属于沙里亚的范畴。

Secondly, making the fear of Fitna a reason (Illa) for prohibiting the unveiling of the face and for the obligation to conceal it is an opinion for which there is no Shari'ah text whether explicitly (Sarahatan), by indication (Dalalatan), extraction (Istanbatan) or by analogy (Qiyas). Therefore, under no circumstances is it a Shari'ah reason (Illa shariyya). Rather it is a rational reason (Illa Aqliyya) which is of no consideration with regards to the Shari'ah rules. However, what is considered is the Shari'ah reason (Illa Shariyya) and none other. Accordingly, no weight is given to the fear of Fitna in legislating the prohibition of showing the face or obligating the concealment of it because it is not present in the Shari'ah.

Thirdly, the principle of "the means to a Haram is (itself) prohibited" (Alwasila il al-Haram muharrama) does not apply to prohibiting the showing of the face due to fear of temptation (Fitna). This is because this principle requires that two conditions be met. First, the means (Wasila) must lead to a Haram with at least a high degree of likelihood (Bi ghalabat al-zann), and it must be the cause of the Haram such that it definitely produces the effect and is not diverted from it. Second, there must be a text prohibiting what the means (Wasila) leads to, and it is not to be prohibited by reason alone. This is not present with regard to showing the face out of fear of temptation. For they say the face should be veiled out of fear of temptation, and not because a temptation has actually occurred. Consequently, showing the face out of fear of temptation does not fall under the principle of forbidding the cause of a Haram, assuming that the temptation is prohibited by the Shari'ah for the one tempted by it, because it does not definitely lead to it. And there is no text making the fear of temptation Haram. On the contrary, the Shar'a did not make the temptation itself Haram for the one who is the object of people's temptation. Rather, the Shar'a prohibited the one who looks from watching with temptation, and it did not prohibit it for the one who is looked at.

Thirdly the principle of: 'the means to a Haram is (itself) prohibited' (Alwasila il al-Haram muharrama), does not apply to prohibiting the showing of the face due to fear of temptation (Fitna). This is because this principle requires that two conditions are met; first, the means (Wasila) must lead to a Haram by the least amount of doubt (Bi ghalabat al-zann), and that it must be the cause of the Haram such that it definitely produces the effect and does not deflect from it. Second, there must be a text prohibiting what the means (Wasila) leads to, and it is not to be prohibited by the mind. This is not present with regards to showing the face in fear of temptation. For they say the face should be veiled in fear of temptation and not because of the occurrence of a temptation. Consequently, showing the face due to the fear of temptation does not apply to the principle of forbidding the cause of a Haram; assuming that the temptation is prohibited by the Shari'ah for the one tempted by it, because it does not definitely lead to it. And, there is no text making the fear of temptation Haram. On the contrary, the Shar’a did not make the temptation itself Haram for the one who is the object of temptation of people. Rather, the Shar’a prohibited the one who looks from watching with temptation, and it did not prohibit it for the one who is looked at.

根据艾布·达五德的记载,阿拔斯之子、堂兄弟的 Al-Fadhl b. Abbas 曾与先知同骑一骑。当时,一位来自 Banu Khath'am 的妇女前来求问教法意见(hukm),Al-Fadhl 开始看她,她也看他,于是安拉的使者ﷺ将 Al-Fadhl 的脸转向别处。即,先知ﷺ将 Al-Fadhl 的脸从她那边转开,另一则圣训的版本也证明了这一点:于是,先知ﷺ抓住 Al-Fadhl 的胡须,将他的脸转向另一边。这个故事也由阿里·本·艾比·塔利卜叙述,并补充道:阿拔斯对先知ﷺ说:“安拉的使者啊,您为什么要转动您堂弟的脖子?”他ﷺ回答说:“我看到一个年轻男子和一个年轻女子处于这样的情形中,我担心沙伊塔尼对他们可能产生的影响。” 由此可以清楚看出,使者ﷺ将 Al-Fadhl 的脸从那位 Khath'ami 妇女身上转开。他没有命令她遮住脸。她的脸对他是可见的。如果被引诱者本身因成为引诱对象而犯禁,那么使者ﷺ在得知 Al-Fadhl 怀着欲念看她之后,就会命令那位 Khath'ami 妇女遮住脸。然而,他并没有这样命令,而是转动了 Al-Fadhl 的脖子,这表明禁令针对的是看的人,而不是被看的人。

Abu Dawood narrates that Al-Fadhl b. Abbas was the Prophet’s riding partner at the time when a woman from Banu Khath’am came seeking a hukm (opinion), and al-Fadhl began to look at her and she at Him so the Messenger of Allah made Him turn his face from her. i.e. He turned the face of al-Fadhl away from her, as evidenced by another variant of this Hadith: Thus, the Prophet took hold of al-Fadhl’s beard and turned his face away from the other side. This story has been narrated by Ali b. Aby Talib to which He adds: “Abbas said to the Prophet: ‘O Messenger of Allah, why did you turn your cousins neck?’ He (pbuh] replied: ‘I saw a young man and a young woman in such a situation that I feared what effect Shaytan might have upon them.’” It is clear from this that the Messenger (pbuh) turned the face of al-Fadhl away from the Khath'ami woman. He did not order her to cover her face. Her face was visible to Him. If temptation was Haram for the one who was the object of temptation then the Messenger (pbuh) would have ordered the Khath'ami woman to veil her face after it had transpired that al-Fadhl had looked at her, with the look of desire. However, He did not order her to do this but He turned the neck of al-Fadhl, which indicates that the prohibition is for the one who is looking and not for the one who is looked at.

因此,关于禁止人们对女人产生欲望,并没有经文禁止女人本身(因为人们会被她诱惑)。相反,经文说她并不因此而被禁止。所以,即便这件事确实会导致某种后果,它本身也不是哈拉姆。然而,负责管理民众事务的政权,若某些人引起的迷恋十分普遍,则允许将这些特定的人从迷恋他们的人的视线中移开,使那个引诱他人的人不能被人接近。正如欧麦尔·本·哈塔卜对纳斯尔·本·哈贾吉所做的那样:因为女人们会因他的俊美而被诱惑,他便将他流放到巴士拉。这一点对男人和女人都适用。因此,不能因为担心引起诱惑、甚至因为诱惑已经发生,就说女人必须被禁止露出面容。也不能用“通往哈拉姆之物本身即是哈拉姆”这一原则来说这一点。

Therefore, regarding the prohibition of people's desire for the woman, there is no text which prohibits it upon the woman, by whom people are tempted. Rather the text says it is not prohibited for her. Therefore, the matter which it leads to is not Haram even if it had definitely led to it. However, it is permitted for the state which is working to look after the affairs of the people to move specific individuals away from the view of those who are infatuated by them, in order to make the one who tempts others inaccessible to people, if the infatuation for that person is widespread. As Umar b. al-Khattab did with regards to Nasr b. Hajjaj when He exiled Him to Basra, because women used to be tempted by his good looks. This is general to men and women. So it should not be said that women must be forbidden from unveiling their faces due to the fear of temptation, even due to the occurrence of temptation. This cannot be said by using the principle of 'the means to a Haram is itself Haram'.