子女的监护权是母亲的一项权利，也是她的一项义务，无论她是否为穆斯林，只要孩子仍需要这种照料。若孩子不再需要这种照料，则需视具体情况而定。如果父母双方都是穆斯林，那么孩子无论男女，都可以自行选择与谁同住，并跟随其所选择的一方，无论那一方是父亲还是母亲。如果其中一方是非穆斯林，则孩子没有选择权；他们反而应当跟随信仰伊斯兰教的一方。

Custody of the child is a right and duty upon the mother, irrespective of whether she is a Muslim or not as long as the child needs this care. If the child no longer needs the care, then the situation is examined. If both of the parents are Muslim then the child, whether boy or girl, chooses whomever they would like to live with, and they will join whomever they choose, irrespective of whether that was the man or woman. If one of them is non-Muslim, then there is no choice between them; and they rather will join the Muslim parent.

本条的依据是阿卜杜拉·本·阿慕尔·本·阿斯所传述的圣训。

The evidence for this article is what was narrated by Abdullah Bin Amr b. Al-‘As:

. أَنَّ امْرَأَةً قَالَتْ: يَا رَسُولَ اللهِ، 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 اللهِ، 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 :.

“一名女子说：‘安拉的使者啊（ﷺ），这是我腹中怀过的儿子，我的胸脯是他的水囊，我的膝头是他的护所。他的父亲与我离了婚，想要把他从我身边带走。’于是他（ﷺ）说：‘只要你没有再嫁，你对他更有权利。’”（由艾布·达伍德和哈基姆传述，哈基姆认为其为沙希德圣训，宰哈卜也予以确认）。这表明，只要孩子仍需要哺乳，母亲对孩子就更有权利，因为使者（ﷺ）裁定让她在未再嫁的情况下继续哺育他，而没有让孩子自行选择，这说明他仍需要哺乳。伊本·艾布·沙白传自欧麦尔（愿安拉喜悦他），其传述链是可靠的，且传述人皆值得信赖：他与乌姆·阿绥姆离了婚，之后来到她身边，而阿绥姆正在她的膝上，他想把孩子从她身边带走。两人争执起来，直到小男孩哭了起来，于是他们一同去找艾布·伯克尔·绥迪格（愿安拉喜悦他），艾布·伯克尔说：“在他长大、能自己选择之前，她的抚触、膝头和气味对他而言比你更好。”因此，仍需哺乳的幼儿，其抚养权归母亲所有，这是母亲应尽的义务，同样，她的母亲和祖母，以及所有有监护权的女性，也都如此。

“A woman said “O Messenger of Allah (saw), 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”. So he said “You have more right to him as long as you do not remarry”” (reported by Abu Dawud and Al-Hakim who authenticated it, and Al-Dhahabi confirmed it). This indicates that the mother has more right to the child while they still require nursing, since the Messenger (saw) ruled for her to continue nursing him as long as she was not married, and did not give the child the choice, which indicates that he still required nursing. It is narrated by Ibn Abi Shaybah from Umar (ra) with an authentic chain whose reporters are all trustworthy that he divorced Umm ‘Asim, then came to her while ‘Asim was in her lap, and wanted to take him from her. The two of them argued until the young boy began crying, and so they went to Abu Bakr as-Siddiq (ra) who said “Her touch, lap and smell are better for him than you, until he grows up and then can choose for himself”. Accordingly the young child who still needs nursing remains the mother’s right and it is obligatory upon her and similarly upon her mother and grandmother, and upon every women from those who have the right of custody.

当孩子长大后,超过了哺乳的年龄,这一点要通过确认他是否可以不再依靠哺乳来判断——这因孩子的情况不同而有所差异——因此,有的男孩可能不再需要哺乳,而他那时五岁;另一个孩子可能在更小或更大的时候才不需要,而这应当依据专家的意见来决定。基于此,如果他们已不再依赖哺乳,那么就由父母双方让他们自行选择;这是阿布·胡莱赖помощ报道的。

When the child becomes older, such that they are above the age of nursing which is by confirming whether he can do without it or not – which differs between children depending upon their circumstances – so a boy may not require it and he was five years old, and another when they were younger or older, and should be according to an expert’s opinion. Based upon that, if they were not reliant upon nursing they are given the choice between the parents; Abu Hurayrah reported.

这段文字中，“The Prophet”指先知穆罕默德，应在提及时加ﷺ。原文中的“« »”是空的引号标记，应保留。 先知ﷺ让一个男孩在他的父亲和母亲之间作选择。（由艾哈迈德和提尔米兹圣训集收录，提尔米兹认定其可信。）另有艾布·胡莱赖的一段记载，由艾布·达乌德收录，伊本·罕班认定其可信。

. أَنَّ النَّبِيَّ « » خَ يَّ رَ غُلامًا بَ يْنَ أَبِيهِ وَأُمِّهِ “The Prophet gave a boy the choice between his mother and father” (reported by Ahmad and Al-Tirmidhi who authenticated it). And Abu Dawud reported a narration from Abu Hurayrah that Ibn Hibban authenticated:

. أَنِّي سَمِعْتُ امْرَأَةً جَاءَتْ إِلَى رَسُولِ اللَّهِ ...« وَأَنَا قَاعِدٌ عِنْدَهُ فَ قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ زَوْجِي يُرِيدُ أَنْ يَذْهَبَ بِابْنِي وَقَدْ سَقَانِي مِنْ بِئْرِ أَبِي عِنَ بَةَ وَقَدْ ن فََعَنِي، فَ قَالَ رَسُولُ اللَّهِ : ... هَذَا أَبُوكَ وَهَذِهِ أُمُّكَ فَخُذْ بِيَدِ أَي هِمَا شِئْتَ، فَأَخَذَ بِيَدِ أُمِّهِ » فَانْطَلَقَتْ بِهِ .

. أَنِّي سَمِعْتُ امْرَأَةً جَاءَتْ إِلَى رَسُولِ اللَّهِ ...« وَأَنَا قَاعِدٌ عِنْدَهُ فَ قَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ زَوْجِي يُرِيدُ أَنْ يَذْهَبَ بِابْنِي وَقَدْ سَقَانِي مِنْ بِئْرِ أَبِي عِنَ بَةَ وَقَدْ ن فََعَنِي، فَ قَالَ رَسُولُ اللَّهِ : ... هَذَا أَبُوكَ وَهَذِهِ أُمُّكَ فَخُذْ بِيَدِ أَي هِمَا شِئْتَ، فَأَخَذَ بِيَدِ أُمِّهِ » فَانْطَلَقَتْ بِهِ .

“当我与先知同坐时，一名妇人前来说：真主的使者啊，我的丈夫想带走我的儿子，而他却从艾布·尹奈巴的井中为我打水，还帮助我。于是先知ﷺ说……‘这是你的父亲，这是你的母亲，你想拉着两人中哪一位的手，就拉着哪一位的手。’于是他拉起了母亲的手，她便带着他离开了。”

“While I was sitting with the Prophet a woman came and said: O Messenger of Allah (saw), my husband wants to take my son, and he brings me water from the well of Abu ‘Inaba, and helps me, and so the Prophet said…This is your father and this is your mother, so take the hand of whichever of the two you wish. So he took the hand of his mother and so she left with him.”.

这些证据表明,孩子无论男女,一旦到了不再需要哺乳和喂养的年龄,就可以在母亲和父亲之间做出选择,无论其是否已满三岁,只要他们不再需要哺乳即可。如果他们仍然需要哺乳,则裁决偏向母亲,孩子不享有选择权。

These evidences indicate that once the child, whether boy or girl, reaches the age that they no longer require suckling and nursing, they are given the choice between their mother and father, irrespective of whether they were three years old or more as long as they no longer required nursing. If they still required nursing then the ruling is given in favour of the mother and the child is not given any choice.

然而，如果女性（例如母亲）是非信徒，并且请求哺乳自己的孩子，那么，若孩子低于需要哺乳的年龄，孩子便判归她照顾，与穆斯林女性的情况相同，二者之间并无区别，因为该段圣训的措辞是普遍性的。

However, if the women, such as the mother, was a disbeliever and requested to nurse her child, then if they were lower than the age of suckling or requiring nursing then the child is ruled in her favour in the same way as the Muslim woman, with no difference between them due to the generality of the narration.

. » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي « .

. » أَنْتِ أَحَقُّ بِهِ مَا لَمْ تَ نْكِحِي « .

“只要你没有再婚，你对他的权利就更大。”至于孩子已过哺乳年龄，即达到或超过不再需要哺乳的年纪，那么孩子不会被给予选择，而是交给信仰伊斯兰教的一方父母。如果妻子是穆斯林，孩子就归她；如果丈夫是穆斯林，孩子就归他，这是依据真主（SWT）的话。

“You have more right to him as long as you do not remarry”. As for when the child is above the age of nursing, such that they are at the age or above the age they no longer need to be suckled, and no longer require nursing, then the child is not given the choice but rather is given to the Muslim parent. If the wife was the Muslim then the child would be given to her and if the husband was the Muslim then the child would be given to him, due to His (swt) words.

“真主（SWT）绝不会让不信者在信士之上获得一条道路（去战胜他们）。”（TMQ 4:141）监护权使监护人对穆斯林获得了一种支配之道。这也是出于他的话语。

“And never will Allah (swt) give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141), and custody gives the custodian a way over the Muslim. Also due to his words.

.» الإِسْلاَمُ يَ عْلُو وَلاَ ي عُْل ى «.

.» الإِسْلاَمُ يَ عْلُو وَلاَ ي عُْل ى «.

“伊斯兰至高，无物能居其上”，此段圣训由达勒古特尼（Al-Daraqutni）从阿伊斯·穆兹尼（'Aith Al-Mazni）处转述，其传述系统为哈桑（Hasan）级别。监护人高于孩子。让孩子由会教导其不信之道的异教徒监护是不允许的，因此孩子应被从其手中带走。

“Islam is above and nothing is made above it”, reported by Al-Daraqutni from ‘Aith Al-Mazni with a Hasan chain, and the custodian is above the child. Keeping the child under the custody of the disbeliever who will teach them disbelief is not allowed, and for that reason the child is taken from them.

至于艾布·达伍德从阿卜杜勒·哈米德·本·贾法尔，从其父，从其祖父拉菲· 本·西南所传的那段圣训，即

As for what was narrated by Abu Dawud from ‘Abd alHamid b. Ja‘far from his father from his grandfather Rafi‘ b. Sinan that.

فَ قَا لَتِ: ابْ نَتِي، وَهِيَ فَطِيمٌ أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَأَتَتِ النَّبِيَّ « اقْ عُدْ نَاحِيَةً، وَقَالَ لَهَا: اقْ عُدِي :أَوْ شَبَ هُهُ، وَقَالَ رَافِعٌ: ابْ نَتِي، قَالَ لَهُ النَّبِيُّ نَاحِيَةً، قَالَ: وَأَقْ عَدَ الصَّبِيَّةَ بَ يْ نَ هُمَا، ثُمَّ قَالَ: ادْعُوَاهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أُمِّهَا، فَ قَالَ » اللَّهُمَّ اهْدِهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أَبِيهَا فَأَخَذَهَا :النَّبِيُّ .

فَ قَا لَتِ: ابْ نَتِي، وَهِيَ فَطِيمٌ أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَأَتَتِ النَّبِيَّ « اقْ عُدْ نَاحِيَةً، وَقَالَ لَهَا: اقْ عُدِي :أَوْ شَبَ هُهُ، وَقَالَ رَافِعٌ: ابْ نَتِي، قَالَ لَهُ النَّبِيُّ نَاحِيَةً، قَالَ: وَأَقْ عَدَ الصَّبِيَّةَ بَ يْ نَ هُمَا، ثُمَّ قَالَ: ادْعُوَاهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أُمِّهَا، فَ قَالَ » اللَّهُمَّ اهْدِهَا، فَمَالَتِ الصَّبِيَّةُ إِلَى أَبِيهَا فَأَخَذَهَا :النَّبِيُّ .

“他皈依了伊斯兰教，而他的妻子拒绝效仿，于是她去见先知ﷺ，说：‘她是我的女儿，她已经断奶了，或者快断奶了。’拉菲说：‘她是我的女儿。’先知ﷺ对他说：‘你坐到一边去。’又让他的妻子坐到另一边。然后他说：‘你叫她吧。’女孩便倾向她的母亲。先知ﷺ随即说：‘真主啊，引导她吧。’之后她又倾向她的父亲，于是父亲把她带走了。”这段圣训经阿勒-哈基姆认证，阿勒-扎哈比认同他的判断；阿勒-达拉古特尼提到该女孩的名字是乌迈拉。艾哈迈德和阿勒-奈萨仪也以不同的传述线索转述了这段圣训，阿勒-奈萨仪是从阿卜杜勒-哈米德·本·贾法尔·阿勒-安萨里，经由其祖父转述的。

“he embraced Islam, and his wife refused to do likewise and so she went to the Prophet and said “She is my daughter. She has finished breastfeeding or is about to”. Rafi’ said “She is my daughter”. The Prophet said to him sit on one side, and told his wife to sit on the other. He then said “Call her”, and the girl inclined to her mother. The Prophet then said “O Allah (swt), guide her”, and then she inclined to her father, and so he took her”. This narration is authenticated by Al-Hakim and Al- Dhahabi agreed with him, and Al-Daraqutni mentioned that the girl’s name was Umayra. Ahmed and Al-Nasa’i both narrated this narration with a different chain, Al-Nasa’i narrated from ‘Abd Al- Hamid b. Ja’far Al-Ansari from his grandfather.

. أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَجَاءَ ابْنٌ لَهُمَا صَغِيرٌ لَمْ يَ بْ لُغِ الْحُلُمَ، « الأَبَ هَا هُنَا وَالأُمَّ هَا هُنَا، ثُمَّ خَ يَّ رَهُ فَ قَالَ: اللَّهُمَّ اهْدِهِ، فَذَهَبَ إِلَى فَأَجْلَسَ النَّبِيُّ » أَبِيهِ .

. أَنَّهُ أَسْلَمَ، وَأَبَتِ امْرَأَتُهُ أَنْ تُسْلِمَ، فَجَاءَ ابْنٌ لَهُمَا صَغِيرٌ لَمْ يَ بْ لُغِ الْحُلُمَ، « الأَبَ هَا هُنَا وَالأُمَّ هَا هُنَا، ثُمَّ خَ يَّ رَهُ فَ قَالَ: اللَّهُمَّ اهْدِهِ، فَذَهَبَ إِلَى فَأَجْلَسَ النَّبِيُّ » أَبِيهِ .

“他的祖父皈依了伊斯兰教，而他的妻子拒绝了。他们年幼的儿子尚未达到青春期，也来到了现场。先知ﷺ让父亲坐在一处，母亲坐在另一处，然后让年幼的男孩自行选择，并说：“真主（SWT）啊，引导他吧。”于是他走向了他的父亲。”伊本·焦兹提到，在两条传述线中，提到是男孩的那条传述线更为可靠。

“that his grandfather embraced Islam, while his wife refused. Thier young son who has not reached puberty yet came. The Prophet sat the father in one place and the mother at another, and then gave the young boy the choice and said “O Allah (swt) guide him”, and so he went to his father”. Ibn Jawzi mentions that between the two chains of narrations the chain that mentions that it was a boy is the more correct.

使者(saw)并不满意这个孩子的选择,反而为他祈祷,于是他选择了他的穆斯林父亲,换句话说,这个孩子被判给了父母双方中的穆斯林一方。 Wait, I must follow the rules: ﷺ after every mention of the Prophet, and not "(saw)" written out. Corrected: 使者ﷺ并不满意这个孩子的选择,反而为他祈祷,于是他选择了他的穆斯林父亲,换句话说,这个孩子被判给了父母双方中的穆斯林一方。

The Messenger (saw) was not content with what the child had chosen, rather he prayed for him and so he chose his Muslim father, or in other words, the child was given to the Muslim of the two parents.