不允许女性与非mahram独处。她也不允许在外人男子面前显露装饰（Tabarruj）和'Awrah（身体需遮盖的部位）。

It is not permitted for a woman to be alone with a non- Mahram. It is not permitted for her to reveal the adornments (Tabarruj) and the ‘Awrah in front of foreign men.

本文阐述三个问题:

This article explains three issues:

首先——禁止独处（即与非mahram在私密空间内单独相处）。证据是先知（愿主赐福他并使他平安）的话语。

Firstly – the prohibition of Khulwah (to be alone in a private space with a non-Mahram). The evidence is the words of the Messenger (saw).

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

“一个男人不应与女人独处，因为第三者是恶魔。”艾哈迈德以可靠的传述系统转述自欧麦尔（愿真主喜悦他）。以及他的话语。

“A man should not be in khulwah with a woman, since the third of them is the devil”, reported by Ahmad with an authentic chain from Umar (ra). And his words.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

“任何男子与女子独处时，第三者必是沙伊坦。”（穆斯林圣训实录辑录）

“A man is not alone with a woman but the third of them is Ash- Shaitan” (reported by Muslim).

其次——禁止公开炫耀装饰（Tabarruj），或任何吸引注意的行为。其证据是安拉（SWT）的话语。

Secondly – prohibition of open display of adornments (Tabarruj), or anything which attracts attention. The evidences are His (swt) words.

“[但]不炫耀装饰。”（《古兰经》24:60）以及祂（SWT）的话语。

“[but] not displaying adornment.” (TMQ 24:60) and His (swt) words.

“以及不要跺脚以彰显她们所隐藏的饰物。”（古兰经 24:31）这是对“塔巴鲁జ”（Tabbaruj，妆扮炫耀）行为之一的禁止。从语言上说，tabarruj 指显露装饰之美。《穆希特词典》（Al-Muhit）中有言：“她做了 tabarruj——她向男子展示自己的美貌”，这也是其在伊斯兰教法中的含义。因此，tabarruj 不同于装饰本身：装饰是一回事，显露装饰则是另一回事；如果女子的装饰是寻常的、不会引人注目的，那么她即便有所装饰，也不算做了 tabarruj。所以，禁止 tabarruj 并不是绝对禁止装饰，因为 tabarruj 是向外男显露美丽与魅力；人们说某女子做了 tabarruj，就是指她向外男显露了自己的美丽与魅力。另外，经过考察可以明显看出，那些禁止 tabarruj 行为的经文，只禁止显露装饰与魅力，而从这些经文中并不能理解出对装饰的一般性禁止。安拉（SWT）的话正是如此。

“And let them not stamp their feet to make known what they conceal of their adornment.” (TMQ 24:31). This is a prohibition of one of the actions of Tabbaruj, and Tabarruj linguistically means to reveal the beautification. It is mentioned in Al-Muhit dictionary “she did Tabarruj – she displayed her beauty to the men”, which is also the Shari’ah meaning for it. So Tabarruj is different from beautification, because beautification is one thing whereas revealing that beautification is something else; it is possible for her to be beautified and not doing Tabarruj if her beautification was normal and not of the type to attract attention. Therefore, the meaning of prohibiting Tabarruj is not the absolute prohibition of beautification, since Tabarruj is the revealing of the beauty and charms to the foreign men; it is said the woman did Tabarruj, she revealed her beauty and charms to foreign men. Also supporting these texts that prohibited the actions of Tabarruj, is that with investigation it becomes apparent that they only prohibit the revealing of beautification and charms, and the prohibition of beautification generally is not something which is understood from them. So the words of Allah (swt).

“而且不要跺脚，以显露他们所隐藏的装饰（TMQ 24:31）”，这明确禁止显露装饰，因为真主（SWT）说了这句话。

“And let them not stamp their feet to make known what they conceal of their adornment (TMQ 24:31) is plainly prohibiting the revealing of the beautification, since He (swt) said.

“To make known what they conceal of their adornment.”（“使人知道她们所隐藏的饰物。”）。据阿布·穆萨·阿什尔里（Abu Musa Al-Ash‘ari）传述，他说。

“To make known what they conceal of their adornment.”. It is narrated from Abu Musa Al-Ash‘ari who said.

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

“安拉的使者（愿主福安之，）说：‘任何女子若擦香水后经过人群，使人闻到她的香味，那她就是淫乱者。’”换言之，她就如同通奸者一样。此段圣训由纳萨仪和哈基姆记载，哈基姆认定其为可靠的（sahih）。这段圣训同时也禁止了炫耀妆饰（Tabarruj）的行为，这从他的话语中是很明显的。

“The Messenger of Allah (saw) said “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress”, in other words, is like a fornicator, reported by Al-Nasa’i and Al-Hakim who authenticated it. This narration is also prohibiting an action of Tabarruj, and it is clear from his words.

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

“凡女人擦了香水然后经过人们身旁，以便他们能闻到她的香味”，这属于禁止显露修饰的范畴，也就是为了让男人闻到香味而擦香水。阿布·胡莱赖说：安拉的使者ﷺ说：

“who puts on perfume then passes by people so that they can smell her fragrance” that it is a prohibition of revealing the beautification, in other words, the putting on of perfume so that men could smell her. It is narrated by Abu Hurayrah that the Messenger of Allah (saw) said,

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

“使者（愿主赐他平安）说：‘我没有见过两类地狱居民：一类人手中拿着像牛尾一样的鞭子，用来抽打人；另一类是穿着衣服却裸露身体的女人，她们自己走入歧途，也引诱男人走入歧途，她们的头像斜倾的双峰驼的驼峰一样。她们不会进入乐园，也闻不到乐园的香气，而乐园的香气在某某远的距离就能闻到。’（穆斯林辑录）因此，这也属于化妆炫耀（Tabarruj）的行为。从他的话‘穿着衣服却裸露身体’可以清楚看出，这指的是展示装饰物。他的话‘自己走入歧途，也引诱男人走入歧途’指的是能吸引男人注意的举动。而‘她们的头像斜倾的双峰驼的驼峰一样’指的是展示对头发的修饰，即把头发梳理堆积在头巾或面纱或类似之物周围，直到它像驼峰一样。‘Bukht’是阿富汗双峰驼，也就是说，她们把头发整理成阿富汗双峰驼驼峰的样子。这明确禁止在男人面前展示修饰。与此类似的，是所有关于禁止任何化妆炫耀行为的经文，它们都清楚表明，禁令针对的是为了挑起男人对女人的倾慕而展示修饰。这也得到了‘Tabarruj’一词语言学意义的支持：它的意思是展示修饰，这与修饰本身不同。因此，被禁止的是具有其语言学含义的化妆炫耀，以及那些禁止其任何行为的经文所指示的内容；而不带炫耀的修饰本身并不被禁止。”

“The Messenger of Allah (saw) said “Two are the types of the the people of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” (reported by Muslim); so this is also from the actions of Tabarruj. It is clear from his words “dressed but appear to be naked” that it means the revealing of adornments. His words “inclined (to evil) and make men incline towards it” is talking about movements that attract men’s attention. And the words “Their heads would be like the humps of the bukht camel inclined to one side” is talking about revealing the beautification done to their hair, in other words, treating and heaping it around a turban or headscarf or anything similar until it became like the hump of a camel. And the “Bukht” is the Afghani camel, in other words, they arranged their hair to look like the hump of an Afghani camel. This is clearly prohibiting the revealing of beautification to men. And similar to this are all the texts which are related to the prohibition of any action of Tabarruj, all of which make it clear that the prohibition is regarding revealing the beautification in order to provoke men’s inclination towards the woman. And this is supported by the linguistic meaning of Tabarruj which is to reveal the beautification, which is different from beautification itself. Therefore, what is forbidden is the Tabarruj with its linguistic indication, and by the indications of the narrations which prohibit any of its actions, whereas beautification without tabaruuj is not forbidden.

第三，禁止在外男（即可以与其结婚的男子）面前暴露“羞部”（‘Awrah）。根据经文证据，女性必须遮盖除面部和双手之外的全部身体。

Thirdly, the prohibition of uncovering the ‘Awrah in front of foreign men (men they are able to marry). It is mandatory upon the woman to conceal all of her body apart from her face and hands, according to the evidence.

“告诉信道的妇女，不要显露她们的妆饰，除非是显露于外的部分。”（古兰经 24:31）伊本·阿拔斯说，这指的是脸和双手，这一说法见于拜哈基在《大圣训集》（Al-Sunan Al-Kubra）中的记载、伊本·阿布杜·巴尔在《铺垫》（Al-Tamhid）中的记载，以及伊本·凯西尔在《古兰经注》（Al-Tafsir）中的记载。先知ﷺ说：

“And tell the believing women not to expose their adornment except that which [necessarily] appears thereof.” (TMQ 24:31); Ibn ‘Abbas said this means the face and hands as reported by Al-Bayhaqi in Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr in Al- Tamhid and Ibn Kathir in Al-Tafsir. And the Messenger (saw) 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（以月经开始为标志），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人看见”（这是阿布·达乌德记载的一则穆尔萨勒圣训），叙述者说完便抓住自己的手臂，并且在他的手与被抓处之间，留有一把握的距离。因此，女性身体除脸和双手之外的全部都是私处（Awrah），她有义务遮盖它。

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not right that any part of her be seen other than her face and the two hands up to the wrists” (Mursal narration reported by Abu Dawud), at which point he grasped his arm, and there was the distance of a grasp between his hand and where he grasped his arm. Therefore, the whole of the woman’s body apart from her face and hands are Awrah, and so it is obligatory for her to conceal it.

立法者(SWT)规定衣物的一个条件是遮盖肤色,换言之,要求以能遮住肤色的东西来遮盖皮肤,也就是说,无论皮肤是白色、红色、深色、黑色还是其他颜色,遮盖物都应当遮住皮肤及其颜色,使得底下皮肤的颜色无从辨别。否则,这样的遮盖物就不能算作遮蔽私处(‘Awrah)的遮盖,私处反而会被视为暴露而非遮盖,因为伊斯兰教法所要求的遮盖,正是能遮掩肤色的遮盖。立法者(SWT)要求以遮住皮肤、使其肤色不被看出的方式遮盖身体,其证据来自他的话语。

The Legislator (swt) made it a condition of the clothing that it covers the skin, in other words, obligated covering the skin by what covers its colour, or in other words, the skin and its colour whether white, red, dark, black or anything else. In other words, the cover should cover the skin and its colour such that the colours of the skin underneath are not known, otherwise it would not be considered as a cover for the ‘Awrah and rather the ‘Awrah would be considered visible and not covered, since the Shari’ah cover is that which conceals the colour. The evidence that the Legislator (swt) obligated covering of the body by covering the skin such that its colour is not known is from his words.

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

"不正确的是她身体的任何部分被看到。"这段叙述明确证明，立法者（SWT）将遮盖羞体（'Awrah）的条件规定为：不能让任何部分被看见；换言之，皮肤必须被某种不会透出后面事物的东西所遮盖。因此，妇女必须用不单薄的衣服遮盖她的羞体，也就是说，这种衣服不会显出其后的事物，也不会暴露其下的部分。

“it is not correct that any part of her be seen”. This narration is a clear proof that the Legislator (swt) made it a condition of covering the ‘Awrah that nothing should be seen from it, or in other words, the skin should be covered by something that does not reveal what is behind it, and so it is obligatory for the woman to cover her ‘Awrah by a dress which is not delicate, in other words, does not convey what lies behind it and does not disclose what is under it.