婚姻生活是一种安宁的生活，夫妻应当像伴侣一样共同生活。丈夫对妻子的监护权（Qawwamah）是一种照顾和保护的责任，而非统治。妻子有义务服从丈夫，丈夫则有义务依照与她身份相称的通常生活水平，在经济上供养她。

Marital life is one of tranquillity; and the couple should live together as companions. The guardianship (Qawwamah) of the husband over the wife is a guardianship of care and not ruling. It has been made obligatory for her to obey him, and obligatory upon him to financially support her according to the expected standard of living of one like her.

本文的证据是安拉(SWT)的经文。

The evidences for this article are the words of Allah (swt).

“正是祂从一个灵魂创造了你们，又从它创造了它的配偶，以便他依偎她而安居。”（TMQ 7:189），以及祂（SWT）的话语。

“It is He who created you from one soul and created from it its mate that he might dwell in security with her.” (TMQ 7:189), and His (swt) words.

“而在祂的迹象之中，祂为你们从你们自身创造了配偶，使你们在她们身上获得安宁；并且在你们之间安排了爱情与慈悯。”（TMQ 30:21），而在此生中生活即意味着知足。安拉（SWT）的话语。

“And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy.” (TMQ 30:21), and living here means contentment. The words of Allah (swt).

“而妇女应得的权利，与她们所负的义务相称，都以合理的方式为准。”（TMQ 2:228），伊本·阿拔斯说：“她们有获得良好相处和得到照顾的权利，正如她们对丈夫负有应尽的顺从义务一样。”这段话被古尔泰卜在其《古兰经注》中引述。以及真主（SWT）的话语。

“And due to the wives is similar to what is expected of them, according to what is reasonable.” (TMQ 2:228), and Ibn ‘Abbas said “They have the right of good companionship, and being taken care of, in the same way that they are to be obedient according to what has been obligated over them with respect to their husbands” as mentioned by Al-Qurtubi in his Tafsir. And His (swt) words.

“你们要善待她们”（《古兰经》4:19），这里的“善待”（ʿishrah）指的是相处、融洽与交融。据哲卜尔传述，先知ﷺ在辞朝演说中说道。

“And live with them on a footing of kindness and equity.” (TMQ 4:19), and the living (‘ishrah) is the mixing and blending. It is narrated from Jaber that the Messenger of Allah (saw) said in his address in the farewell pilgrimage.

. فَاتَّ قُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْ تَحْلَلْ تُمْ فُ رُوجَهُنَّ « » بِكَلِمَةِ اللَّهِ .

. فَاتَّ قُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللَّهِ وَاسْ تَحْلَلْ تُمْ فُ رُوجَهُنَّ « » بِكَلِمَةِ اللَّهِ .

“你们要敬畏真主（SWT），关于妇女方面当敬畏真主，因为你们是以真主的托付娶得她们的，并借真主的言辞使她们对你们成为合法的。”（穆斯林辑录）。又有传述称，他说：

“Fear Allah (swt) with respect to the women, since you took them as a trust with Allah (swt), and you made them permissible to yourselves with the Word of Allah (swt)” (reported by Muslim). And it is narrated that he said.

.» خَ يْ رُكُمْ خَ يْ رُكُمْ لأَهْلِهِ وَأَنَا خَ يْ رُكُمْ لأَهْلِي « .

.» خَ يْ رُكُمْ خَ يْ رُكُمْ لأَهْلِهِ وَأَنَا خَ يْ رُكُمْ لأَهْلِي « .

“最好的人是对妻子最好的人，我对我的妻子最好。”这段圣训由阿提米兹（Al-Tirmidhi）引自阿伊莎（ra），他认为它是“Hasan Sahih Gharib”（哈桑·沙希赫·嘎里卜）；伊本·哈班（Ibn Hibban）和哈基姆（Al-Hakim）也有收录，哈基姆认定其为可信。他说：

“The best of you are the best of you towards their wives, and I am the best of you to my wife”, reported by Al-Tirmidhi from 'Aisha (ra), and he considered it Hasan Sahih Gharib, and Ibn Hibban, and Al-Hakim who authenticated it. And he said.

. » وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ « .

. » وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ « .

“你们中最好的人，是对妻子最好的人”，此段由提尔米兹圣训集记录，出自艾布·胡莱赖，他称此段为“哈桑·沙希赫”（优良可靠）。先知ﷺ与家人关系密切，他与妻子嬉戏，待她们和善，与她们说笑。他在行完宵礼并进入家中后，会在入睡前与妻子稍作交谈，以此让她感到亲近。所有这些证据都表明，夫妻生活应当安宁，丈夫必须尽其所能，使婚姻生活保持安宁。据伊本·阿拔斯传述，他曾说：“我为我的妻子修饰自己，正如她为我修饰自己一样。我喜欢完整无缺地履行我对她的权利，因为她对我的权利是应尽的义务，正如安拉（SWT）所说。”

“The best of you are the best of you towards their wives”, reported by Al-Tirmidhi from Abu Hurayrah and he said it was Hasan Sahih. And he used to have a good close relationship with his family - playing with his wives, acting kindly towards them and joking with them. If he had prayed the isha prayer, and entered his house, he would chat with his wife a little before sleeping and make her feel close in that way. All of these evidences indicate that the marital life is one of tranquillity and that the husband must do whatever is required to make the marital life tranquil. It is narrated from Ibn ‘Abbas that he used to say “I beautify myself for my woman, in the same way she beautifies herself for me. I love to take every right I have upon her cleanly, which means her rights over me are obligatory, since Allah (swt) said.

“而妻子们所享有的权利，与她们所应尽的义务相当，依照合理的惯例。”（《古兰经》2:227）（由古尔图卜在其《古兰经注》中转述）。虽然安拉（SWT）使丈夫成为家庭的监护人，因为祂（SWT）说：

“And due to the wives is similar to what is expected of them, according to what is reasonable.” (TMQ 2:227)” (reported by Al-Qurtubi in his Tafsir). Though Allah (swt) has made the man guardian over the household, since He (swt) said.

“男人是女人的主管。”（《古兰经》4:34），这种监护是关爱的监护，而不是统治和权威的监护。在《穆希特词典》中写道：“确立了……男人和女人，以及对她所禁止的，他来满足她的需要”，这表明从语言学角度看，男人对女人的监护意味着负担她的生活开支并满足她的一切所需，而这一语言学含义正是经文中所用的含义，因为关于此词并没有传述任何沙里亚层面的含义。因此，这就是“女人的主管”的意思，所以男人对女人的监护必须是满足她的各种需要，而他与她的关系应当是伴侣的关系，这正是安拉（SWT）所描述的：

“Men are in charge of women.” (TMQ 4:34), this guardianship is a guardianship of care and not one of rule and authority. In the Al-Muhit dictionary it says “established … the man and the woman, and upon her, what he prohibited and he fulfils her issue”, which indicates that the meaning of the guardianship of man over woman from a linguistic point of view is to pay for her maintenance and carry out whatever she needs, and so this linguistic meaning is the meaning used in the verse since there is no Shari’ah meaning that has been related regarding it. Therefore, this is the meaning of “in charge of women”, and so it is necessary that the guardianship of the man over the woman is to fulfil her issues, and for his relationship with her to be the relationship of companionship, which is how Allah (swt) characterised it saying.

“而他的妻子”（TMQ 80:36），即他的妻子。先知曾与其家中的妻子们相伴，并非以统治者的身份支配她们，她们也会向他请教、与他商议。据传，欧麦尔·本·赫塔卜（愿安拉喜悦他）曾说："

“And his Sahibah” (TMQ 80:36), meaning his wife. The Prophet used to be a companion to the wives in his household, and not as a leader dominating over them, and they used to consult him and discuss with him . It is narrated from Umar b. Al-Khattab (ra) that he said ".

وَاللَّيه إينْ كُ نَّا يفي الَْْايهلييَّية مَا ن عَُدُّ ليلنِّسَايء أَمْرًا حَ تََّّ أَنْ زَلَ اللَّهُ فيييهنَّ مَا أَنْ زَلَ وَ قَسَمَ لهَنَُّ مَا قَسَمَ، قَالَ: فَ بَ يْ نَا أَنَا يفي أَمْرٍ أَتَأَمَّرُهُ إيذْ قَالَ ي ت امْرَأَيتِ: لَوْ صَن عْتَ كَذَا وَكَذَا، قَالَ: فَ قُلْتُ لهَاَ: مَا لَ ي ك وَليمَا هَا هُنَا؟ وَفييمَ تَكَلُّفُ ي ك يفي أَمْرٍ أُيريدُه ؟ فَ قَالَتْ يلَ: عَجَ بًا لَكَ يَا ابْنَ حَتََّّ يَظَلَّ ي وَْمَهُ الخَْطَّا ي ب، مَا تُيريدُ أَنْ ت رَُاجَعَ أَنْتَ وَإينَّ ابْ نَ تَكَ لَ تُ رَا ي جعُ رَسُولَ اللَّيه غَضْ بَانَ، فَ قَامَ عُمَرُ فَأَخَذَ يردَاءَهُ مَكَانَهُ حَ تََّّ دَخَلَ عَلَى حَفْصَةَ، فَ قَالَ لهَاَ: يَا ب نَُ يَّةُ، إينَّ ي ك حَ تََّّ يَظَلَّ ي وَْمَهُ غَضْ بَانَ ؟ فَ قَالَتْ حَفْصَةُ: وَاللَّيه إينَّا لَ نُ رَا ي جعُهُ، لَ تُ رَا ي جعيينَ رَسُولَ اللَّيه فَ قُلْتُ: تَ عْلَ ي مينَ أَنِّي أُحَذِّرُي ك عُقُوبَةَ اللَّيه وَغَضَبَ رَسُولييه ".

وَاللَّيه إينْ كُ نَّا يفي الَْْايهلييَّية مَا ن عَُدُّ ليلنِّسَايء أَمْرًا حَ تََّّ أَنْ زَلَ اللَّهُ فيييهنَّ مَا أَنْ زَلَ وَ قَسَمَ لهَنَُّ مَا قَسَمَ، قَالَ: فَ بَ يْ نَا أَنَا يفي أَمْرٍ أَتَأَمَّرُهُ إيذْ قَالَ ي ت امْرَأَيتِ: لَوْ صَن عْتَ كَذَا وَكَذَا، قَالَ: فَ قُلْتُ لهَاَ: مَا لَ ي ك وَليمَا هَا هُنَا؟ وَفييمَ تَكَلُّفُ ي ك يفي أَمْرٍ أُيريدُه ؟ فَ قَالَتْ يلَ: عَجَ بًا لَكَ يَا ابْنَ حَتََّّ يَظَلَّ ي وَْمَهُ الخَْطَّا ي ب، مَا تُيريدُ أَنْ ت رَُاجَعَ أَنْتَ وَإينَّ ابْ نَ تَكَ لَ تُ رَا ي جعُ رَسُولَ اللَّيه غَضْ بَانَ، فَ قَامَ عُمَرُ فَأَخَذَ يردَاءَهُ مَكَانَهُ حَ تََّّ دَخَلَ عَلَى حَفْصَةَ، فَ قَالَ لهَاَ: يَا ب نَُ يَّةُ، إينَّ ي ك حَ تََّّ يَظَلَّ ي وَْمَهُ غَضْ بَانَ ؟ فَ قَالَتْ حَفْصَةُ: وَاللَّيه إينَّا لَ نُ رَا ي جعُهُ، لَ تُ رَا ي جعيينَ رَسُولَ اللَّيه فَ قُلْتُ: تَ عْلَ ي مينَ أَنِّي أُحَذِّرُي ك عُقُوبَةَ اللَّيه وَغَضَبَ رَسُولييه ".

“以安拉（SWT）发誓，在蒙昧时期，我们从不在任何事情上考虑女人，直到安拉（SWT）降示了关于她们的启示，并为她们作出了相应的规定。有一次，我正在思虑某件事，我的妻子对我说：‘你要是这样那样做就好了。’我回答她：‘这关你什么事？你为何要议论我正在处理的事情？’她却对我说：‘伊本·海塔卜，你真奇怪，你不许任何人回应你，而你的女儿却顶撞安拉的使者ﷺ，以致他整天都在生气。’于是欧麦尔（ra）说：‘我裹起外袍，离开了自己的住处，直到我见到哈福萨，便对她说：“女儿啊，你顶撞安拉的使者ﷺ，以致他整天都在生气吗？”她回答说：“以安拉（SWT）发誓，我们确实顶撞他。”我便说：“你应当知道，我警告你，要当心安拉（SWT）的惩罚和祂使者ﷺ的愤怒。”’据安斯传述，他说……”

“By Allah (swt), in Jahiliyyah we never used to take account of our women in any issue, until Allah (swt) revealed whatever He has regarding them, and apportioned for them what has been apportioned, so while I was thinking over an issue my wife said to me: ‘If only you did such and such’. So I replied to her ‘What business is it of yours, and why are you talking about an issue that I am dealing with?’ Then she said to me: ‘How strange it is to you O Ibn Al-Khattab, that you don’t want anyone to answer you back, and your daughter answers back to the Messenger of Allah (saw) until he spends the whole day angry’. So Umar (ra) said “I gathered my cloak and left my place until I reached Hafsa, and I said to her: ‘O my daughter, you answer back to the Messenger of Allah (saw) until he spends his day angry?’ She replied: ‘By Allah (swt), we do answer back to him’ Then I said ‘You know that I warn you about the punishment of Allah (swt) and the anger of His Messenger (saw).” And it is narrated from Anas that he said.

. طَعَامًا فِي قَصْعَةٍ، فَضَرَبَتْ إِلَى النَّبِيِّ أَهْدَتْ بَ عْضُ أَزْوَاجِ النَّبِيِّ « » طَعَامٌ بِطَعَامٍ وَإِنَاءٌ بِإِنَاءٍ عَائِشَةُ الْقَصْعَةَ بِيَدِهَا فَأَلْقَتْ مَا فِيهَا، فَ قَالَ النَّبِيُّ .

. طَعَامًا فِي قَصْعَةٍ، فَضَرَبَتْ إِلَى النَّبِيِّ أَهْدَتْ بَ عْضُ أَزْوَاجِ النَّبِيِّ « » طَعَامٌ بِطَعَامٍ وَإِنَاءٌ بِإِنَاءٍ عَائِشَةُ الْقَصْعَةَ بِيَدِهَا فَأَلْقَتْ مَا فِيهَا، فَ قَالَ النَّبِيُّ .

“我把食物装在碗里给了先知的一些妻子，然后阿伊莎用手打翻了碗，碗里的食物都洒了出来，先知ﷺ说：‘以食物还食物，以容器还容器。’”（由提尔米兹圣训集记载，他说此圣训为哈桑萨希目）。

“I gave some of the wives of the Prophet food in a bowl, then 'Aisha knocked the bowl with her hand and so whatever was in it fell out, and the Prophet said ‘Food for food and container for container” (reported by Al-Tirmidhi and he said it is Hasan Sahih).

这些圣训表明，使者（愿主福安之）对其妻子们的监护是出于关怀，而非统治。因此，她们与他之间是伴侣的关系，而非臣属的关系，他与她们的相处正体现了这一点ﷺ。

These narrations indicate that the guardianship of the Messenger (saw) over his wives was one of care and not one of rule, and so they were like companions to him and not subjects, as indicated by his relationship with them being one of companionship.

安拉(SWT)使妻子服从丈夫成为义务,并禁止她违抗;祂(SWT)说:

Allah (swt) has made it obligatory for the woman to obey her husband and has prohibited her from disobedience; He (swt) said.

“但是对于那些你们担心其傲慢（不良行为）的妻子——先加以劝告；［如果她们仍然坚持］，就在床上与她们分房；［最后］，可以打她们。但如果她们重新服从你们，你们就不可再对她们寻找任何借口。”（《古兰经》4:34）。丈夫有义务负担妻子的生活费；安拉（SWT）说，

“But those [wives] from whom you fear arrogance(illconduct) - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them .” (TMQ 4:34). And the husband has been obliged to pay for her maintenance; Allah (swt) said,

“让富有的人依其财富而施舍，让供给受到限制的人，依真主所赐予他的而施舍。”（《古兰经》65:7）先知ﷺ说道。

“Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah (swt) has given him.” (TMQ 65:7). The Prophet said.

. أَلاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا، فَأَمَّا حَقُّكُمْ عَلَى « نِسَائِكُمْ فَلاَ يُوطِئْنَ فُ رُشَكُمْ مَنْ تَكْ رَهُونَ، وَلا يَأْذَنَّ فِي ب يُُوتِكُمْ لِمَنْ تَكْرَهُونَ، أَلا » وَحَ قُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ .

. أَلاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا، فَأَمَّا حَقُّكُمْ عَلَى « نِسَائِكُمْ فَلاَ يُوطِئْنَ فُ رُشَكُمْ مَنْ تَكْ رَهُونَ، وَلا يَأْذَنَّ فِي ب يُُوتِكُمْ لِمَنْ تَكْرَهُونَ، أَلا » وَحَ قُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ .

“你们对妻子有权利，妻子对你们也有权利。至于你们对妻子的权利，她们不应让你们所憎恶的人踏上你们的床铺（家具），也不应允许你们所不喜欢的人进入你们的家。至于她们对你们的权利，是你们要善待她们，在衣着和饮食上供养她们。”（由提尔明系引述，来自伊本·艾哈瓦斯，其父所传）。在穆斯林（圣训辑录）中，传自哲比尔的记载如下：

“You have right over your women, and your women have right over you. As for your right over your women, they should not allow anyone you dislike to treat on your bedding (furniture), nor permit anyone you do not like into your home. Their right over you is to treat them will in clothing them and feeding them.” (reported by Al-Tirmidhi from Ibn Al-Ahwas from his father). In the narration of Muslim from Jabir:

. وَلَكُمْ عَلَيْهِنَّ أَنْ لاَ يُوطِئْنَ فُ رُشَكُمْ أَحَدًا تَكْرَهُونَهُ ... وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ « » وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ .

. وَلَكُمْ عَلَيْهِنَّ أَنْ لاَ يُوطِئْنَ فُ رُشَكُمْ أَحَدًا تَكْرَهُونَهُ ... وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ « » وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ .

“你对她们有权利，她们不应让你不喜欢的人坐上你的床（家具）……你对她们的权利是，应按合理的标准供给她们食物和衣物”。另有传述：欣德来到安拉的使者ﷺ面前说：“安拉的使者啊，艾布·苏福扬是个吝啬的人，他不给我足够我和我孩子用的东西，除非我拿了他不知道的钱。”使者ﷺ说：“你就按合理的标准拿取足够你和你孩子用的东西吧。”

“you have right over them, and that they should not allow anyone to sit on your bed (furniture) whom you do not like…Their rights upon you are that you should provide them with food and clothing according to what is reasonable”, and it is narrated that Hind came to the Messenger of Allah (saw) and said: . يَا رَسُولَ اللهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ، وَلَيْسَ ي عُْطِينِي مَا يَكْفِينِي وَوَلَدِي « » إِلاَّ مَا أَخَذْتُ مِنْهُ وَهُوَ لا يَ عْلَمُ، فَ قَالَ: خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ .

“使者啊，阿布·苏福ヤン是个吝啬的人，他不给我和我的孩子足够的生活费，除非我在他不知情的情况下从他那里拿取。”于是他回答说：“你和你的孩子取用合理而足够的部分。”（这是一段双方公认的圣训，由阿伊莎传述。）因此，以上即是本条所依据的证据。

“O Messenger of Allah (saw), Abu Sufyan is a stingy man and doesn’t give me and my child adequate provisions for maintenance except what I take from him without his knowledge” and so he replied “Take whatever is sufficient for you and your child that is reasonable” (agreed upon narration from 'Aisha). Accordingly, these are the evidences for this article.