可能有人会问：在妇女被限制不得独处（Khalwa）、不得展示其魅力、私生活须与女性及合法监护人（Mahram）共处的前提下，她如何能够承担伊斯兰律法（Shar'a）允许她承担的各项职责，比如担任政府雇员、充当处理纠纷的法官，或作为乌玛议会（Majlis al-Ummah）的成员规劝统治者并督促其履行职责？

It may occur to some to ask: How is it possible for the woman to undertake all the responsibilities that the Shar’a has permitted her such as being a government employee, or a judge settling disputes, or a member of the Majlis al-Ummah remonstrating with rulers and accounting them, bearing in mind the restrictions which have been placed on her in terms of the absence of Khalwa, non display of her charms, and the spending of her private life with women and Mahrams?

还可能有人会问：在这种情况下，道德应当如何得到维护？此外，如果允许女性出入市场、与男子交谈，并在公共生活与社会中从事各种活动，那么道德又该如何得到保障？

It may occur to others to inquire as to how the morals are to be protected? Also how are the morals to be safeguarded if women are allowed to frequent the marketplace, talk to men and undertake their activities in the public life and in the society.

这两个问题以及类似的问题，往往源于怀疑和不确定。当你向这类人讲述伊斯兰社会制度中的沙里亚规则时，这种怀疑便会浮现。原因在于，他们所见的是自己所生活的现实：处于资本主义制度之下，置身于库弗（不信）旗帜的阴影之中。因此，他们很难想象伊斯兰得以实施的情形。

These two questions and others like them are borne out of scepticism and incertitude, which often occur to such people when you present to them the Shari’ah rules of the (Islamic) social system. This is because they see the reality of the life in which they live, under the capitalist system and in the shadow of the banner of Kufr. Hence it becomes difficult for them to conceive the implementation of Islam.

伊斯兰的社会制度是由一系列相互关联、内容多样的沙里亚规则构成的。遵守其中某一条规则,并不意味着可以放弃另一条。恰恰相反,穆斯林男女应当遵守沙里亚的全部规则,使一个人身上不出现矛盾,否则在教法条文之间就会出现脱节。伊斯兰允许妇女从事某些活动,但其用意并不是让她去政府机关当职员,或者在医院当护士,却先把自己打扮得珠光宝气、盛装如出嫁的新娘一般,向男人展示诱人的姿色,挑起他们对她的欲望。伊斯兰也不希望她穿着这样的饰物去商店,或以柔媚挑逗的姿态推销商品,用诱人的言辞让顾客在讨价还价中乐于与她攀谈,从而抬高商品的价格或诱使对方购买。伊斯兰同样不希望她去给律师做文员、给商人做秘书,每当工作需要时便与男人独处(khalwa),并为对方穿上暴露头发、胸部、背部、手臂和小腿的衣服,展示对方所渴求的裸露身体。

The response to such questions is: that the social system in Islam is a set of diverse Shari’ah rules linked with each other. The requirement to follow one of its rules does not mean the abandonment of another. Rather, the Muslim man and woman should adhere to all of the Shari’ah rules so that there are no contradictions within a single person, otherwise discrepancies would appear in the Ahkam. Islam does not intend by permitting the woman certain activities that she should go to a government building and work as an employee, even as a nurse in a hospital after she has adorned herself with ornaments and dressed in a manner as if she is a bride in procession, showing men her alluring charms, and inciting their desires for her. Nor does Islam intend that she goes to the store wearing such adornments, or selling a product in a state of softness and seductivity, using a manner of speech which tempts the buyer to enjoy chatting to her during the haggling, thereby increasing the price of the commodity or enticing Him to make a purchase. Nor does Islam intend that she works as a clerk for a lawyer or as a secretary for a businessman leaving her alone with Him whenever the job necessitated Khalwa, wearing for Him such clothes that reveal her hair, bosom, back, arms and lower legs and displaying that which He desires from her naked body.

伊斯兰教当然不希望出现上述任何情况。它也不希望在西方生活方式占主导地位的非伊斯兰社会中,社群内出现其他类似的情形。实际上,伊斯兰教的要求是穆斯林要在自己身上落实伊斯兰的全部律法。因此,伊斯兰准许妇女在市场上买卖,同时禁止她外出炫耀自己的魅力,并命令她同时遵守这两项规定。所以,对伊斯兰的信仰要求穆斯林将其所有律法都运用到自己身上。伊斯兰制定的律法包括要求人去做某些事、戒除另一些事,这些规定能保护穆斯林,无论男女,使其不偏离道德美德的道路,并作为穆斯林的屏障,防止他在社群中生活时滑向以性为导向的世界观。

Islam certainly does not intend any of those things. Nor does it intend other such examples that take place within a community which resides in a non Islamic society dominated by the western way of life. Indeed what Islam intends is that the Muslim implements all the rules of Islam on him/herself. Hence when Islam permitted women to buy and sell in the marketplace, it prohibited her from going out displaying her charms and ordered her to adopt both rulings concurrently. So the belief in Islam obliges the Muslim to apply all its rules on him/herself. Islam has legislated rules, which include the undertaking of some actions and abstaining from others, which protects the Muslim, whether man or woman, from deviating from the path to moral virtue. They will act as a defence for the Muslim, preventing Him from sliding into a sex-orientated outlook whilst living in the community.

这些规则数量众多。包括涉及行为履行在内的规则如下：

These rules number many. The rules, which include the performance of actions, are:

1. 男女双方都被命令低下目光、守护私处。因此安拉(SWT)说:

1. Both the man and the woman have been ordered to lower their gaze and protect their private parts. So Allah (swt) said:

“告诉信道的男人，要低下他们的目光，保守他们的私处。这对他们更为纯洁。真主确实知道他们所做的。”并且告诉信道的女人，要低下她们的目光，保守她们的私处。[《光明章》：30-31] 每个男人和女人低下目光，便是对他们各自真正的保护。这种内在的保护使人远离禁戒之事，因为目光是导致陷入禁戒的直接途径。当目光被低下时，罪恶便得以避免。

“Tell the believing men to lower from their gaze, and protect their private parts. That is purer for them. Verily, Allah is All Aware of what they do. And tell the believing women to lower from their gaze and protect their private parts” [An- Nur: 30-31] The lowering of the gaze by every man and woman is the true protection for each of them. That intrinsic protection prevents a person from involving in Haram, because the sight is the effective means to fall in Haram.When the gaze is lowered then the Munkar is prevented.

2. 伊斯兰教命令男人和女人敬畏真主。真主(SWT)说:

2. Islam ordered the man and the woman to fear Allah (swt). He (swt) said:

“哦，信道的人们啊！你们当敬畏真主，并且说正直的话。”（艾哈даб：70）他（SWT）说： Wait, I made an error in the verse reference. Correcting: “哦，信道的人们啊！你们当敬畏真主，并且说正直的话。”（艾哈169：70）他（SWT）说： Let me give the corrected final version: “哦，信道的人们啊！你们当敬畏真主，并且说正直的话。”（《艾哈ザブ》：70）他（SWT）说：

“Oh you who believe! Fear Allah and speak (always) the truth.” [Al- Ahzab: 70] He (swt) said:

“并应敬畏真主。真主确是万物的见证者。”（艾哈extz布：55） Corrected rendering of the reference: “并应敬畏真主。真主确是万物的见证者。”[《艾哈ザブ》：55] 真主（SWT）说：

“And fear Allah. Verily, Allah is Ever All-Witness over everything”. [Al- Ahzab: 55] And He (swt) said:

“善终（即乐园）是属于敬畏者的。”[塔哈章：132]当穆斯林具备对真主（SWT）的敬畏，畏惧祂的惩罚，渴望祂的乐园，希望获得祂的喜悦时，这种敬畏就会阻止他去做恶行，阻止他违抗真主（SWT）。这是内在的制约，超越它便再无制约；当穆斯林敬畏真主（SWT）时，他便具备了最崇高的完美品性。

“And the good end (i.e. Paradise) is for the God fearing persons.” [Ta- Ha: 132] When the Muslim is characterised by the fear of Allah (swt) and He fears his punishment, desires his Paradise and wishes to attain his good pleasure, then this fear will deter Him from committing a Munkar and deter Him from disobeying Allah (swt). This is the intrinsic deterrent beyond which there is no deterrent and when the Muslim fears Allah (swt) then He is characterised by the sublimest attributes of perfection.

3. 伊斯兰教命令男女远离存在疑惑的地方，并对此保持谨慎，以免陷入违抗安拉的境地。穆斯林被命令不要去任何有疑惑的场所，不要做任何有疑惑的事情，也不要卷入任何有疑惑的情境，以免犯下哈拉姆（禁止之事）。安拉的使者ﷺ说：“合法（哈拉勒）和非法（哈拉姆）的事情都是明显的，而在两者之间存在着可疑的事情，大多数人对它们并不了解。所以，谁避开这些可疑之事，谁就保全了自己的宗教和名誉。而谁沉迷于这些可疑之事，谁就会陷入哈拉姆，就像牧羊人在别人的禁牧地（希玛）附近放牧，随时都有可能闯入其中。哦，世人！你们要当心！每个君王都有禁牧地，而安拉在大地上的禁牧地，就是祂所宣布为哈拉姆的事物。”这里的疑惑出现在三种情况中：

3. Islam ordered the man and the woman to keep away from areas of uncertainty, and to be careful with regards to that, lest they fall into disobeying Allah . The Muslim has been ordered not to frequent any place nor do any action, nor be drawn into any situation in which there is uncertainty, lest they commit Haram. The Messenger of Allah (pbuh) said: “Both legal (Halal) and illegal (Haram) things are evident but in between them there are doubtful things and most of the people have no knowledge about them. So whoever saves Himself from these doubtful things, He would save his religion and his honour. And whoever indulges in these doubtful things would fall into Haram like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment He is liable to fall into it. Oh people! Beware! Every king has a Hima and the Hima of Allah on the earth is what He declared as Haram things.” The doubt here occurs in three cases:

第一，他怀疑某事物是被禁止的还是被允许的（Mubah），或者对于某一行为，它是义务的（Fard）、禁止的（Haram）、被憎恶的（Makruh）、推荐的（Mandub）还是允许的（Mubah）。对事物的性质或行为的律例存在此类怀疑，并不允许他去做这件事，直到安拉（swt）关于它的律例变得清楚为止。这意味着，他应当以尽量少的疑虑去做，并相信这就是安拉（swt）对它的律例。无论这是他自己的Ijtihad（独立推理），还是在他得知安拉（swt）关于它的律例之后，无论是从一位Mujtahid（有资格独立推理的学者）那里得知，还是从一位知晓律例的人那里得知，即便他本人是Muqallid（效仿者）或Aam（普通信众），情况都是如此。只要他信赖的是自己的敬畏（Taqwa）以及对律例的了解，而不是依赖自己的一般知识。

Firstly) He doubts whether a thing is prohibited or permissible (Mubah) or concerning an action whether it is obligatory (Fard), prohibited (Haram), disliked (Makruh), recommended (Mandub) or permissible (Mubah). The existence of such doubt concerning the description of a thing or the rule of an action, does not permit Him to approach it until the rule of Allah (swt) concerning it becomes clear. This means that He approaches it with the least amount of doubt, trusting that it is the rule of Allah (swt) for it. This is irrespective of whether it was his own Ijtihad or after becoming aware of the rule of Allah (swt) concerning it, either from a Mujtahid or from one who is aware of the rule, even if He be an imitator (Muqallid) or follower (Aam). This is so long as He trusts his Taqwa and knowledge of the rule rather than in his general knowledge.

其次)他怀疑自己可能会因某项合法（Mubah）的行为而犯下哈拉姆（Haram）行为，因为该行为与哈拉姆相近，并且有可能导致哈拉姆。例如把钱存入经营利息业务的银行，把葡萄卖给拥有酒厂的商人，或为女孩讲授普通课程等。这些行为本身是合法的（Mubah），他可以去做，但出于虔敬，若他不去做，对其操守更为有益。

Secondly) He suspects that He will commit a Haram through a Mubah action because of its closeness to the Haram and because of the possibility that it might lead to it such as depositing money in a bank which deals with interest, or selling grapes to a trader who owns a brewery or teaching girls regular lessons etc. Such actions are Mubah and allowed for Him to do, but it is better for his integrity if He does not do them by way of piety.

第三，人们怀疑某件本属许可（Mubah）的事情是被禁止的，因此这个人为了避免别人对他产生不好的看法，而回避这件许可的事情。这就像一个人经过一个被怀疑有腐败行为的地方，于是人们怀疑他是一个腐败的人。为了让人们不这样议论他，他便回避这件许可的事情。同样，有人对自己的妻子或其他马哈勒姆（Mahram）是否遮面非常严格。他认为脸部不属于"Awrah"（私处，需要遮盖的部位），但他仍然严格要求，以免人们说某某人的妻子或妹妹在抛头露面、不加遮掩。这种意图可以从两个方面看出。

Thirdly) That people suspect a Mubah action is prohibited hence the person avoids the Mubah action lest people think ill of Him. This is like someone who passes a place suspected of corruption, and thus people suspect Him of being a corrupt person. In order that people do not speak of Him in such a way, He avoids the Mubah. Similarly the person who is strict about his wife or Mahrams covering their faces. He takes the opinion that the face is not 'Awrah, but He is strict lest people say that the wife of such and such person or his sister is going about brazenly unveiled. This intent can be seen in two respects:

人们怀疑某件事是哈拉姆或makruh，其实它在沙里亚中就是哈拉姆或makruh。当人们看到一个人做了一件允许（Mubah）的事情时，会理解为他做了被禁止的行为。在这种情况下，此人应避免做那件允许的事，以免人们对他产生不好的看法，或者他应当向他们解释自己的行为。 据阿里·本·侯赛因传述：先知的妻子萨菲叶·宾特·胡耶依（愿真主喜悦她）告诉他，她曾在斋月的最后十天去清真寺探望正在闭关（I'tikaf）的真主的使者ﷺ。宴后她与他交谈了一段时间，然后起身准备回家。先知ﷺ陪她同行。当她走到清真寺的大门，正对着先知ﷺ的妻子乌姆·赛俩玛的门时，两位安萨尔人经过，他们向真主的使者ﷺ问安后便继续前行。他ﷺ对他们说：“稍等一下！”并说道：“她是（我的妻子）萨菲叶·宾特·胡耶依。”两人说：“赞颂真主，真主的使者啊，我们怎敢对您有任何恶念！”他们为自己竟会这样想而感到受伤。先知ﷺ说（对他们）：“沙坦在人体内的流动，就如血液在体内流动一般无处不到。我担心沙坦会在你们心中投下恶念。”从这段圣训可以理解，使者ﷺ消除了他的两位同伴心中可能产生的疑虑，尽管他ﷺ本人毫无疑虑与猜忌可言。

a: The thing that people doubt as being Haram or Makruh is actually, Haram or Makruh in the Shari’ah. By the person performing a Mubah action people understand that He has performed a prohibited action. In this situation the person should avoid the Mubah action in case people think badly of Him or He should explain Himself to them. It has been narrated on the authority of Ali b. al-Husayn that Safiyya bint Huyai (ra), the wife of the Prophet (pbuh) told Him that she went to the Messenger of Allah (pbuh) to visit Him in the Mosque while He was in Itikaf in the last ten days of Ramadhan. She spoke to Him for a while after Ishaa, then she got up in order to return home. The Prophet (pbuh) accompanied her. When she reached the gate of the Mosque, opposite the door of Umm Salama the wife of the Prophet (pbuh), two Ansari men were passing by and they greeted the Messenger of Allah (pbuh) and continued on. He told them: “Wait a little!” and said, “She is (my wife) Safiyya bint Huyai”. Both of them said, “Subhan Allah, how dare we think of any evil O Messenger of Allah”, and they felt hurt that they would think such a thing. The Prophet (pbuh) said (to them): “Shaytan reaches everywhere in the human body as blood reaches in it. I was afraid lest Shaytan might insert an evil thought in your minds”. It is understood from this Hadith that the Messenger dispelled the doubt, which may have arisen in the minds of his two companions even though He (pbuh), is beyond all doubt and suspicion.

b:认为某件事因为人们的猜疑而被视为被禁止，而实际上它是被允许的，这种情况也是如此。然而，如果人们说他做了被禁止的行为，他避开它，并非因为它被禁止，而是因为人们会怎么说。不允许为了避开这类猜疑而远离某事，相反，他应当依照沙里亚所规定的方式去做，而不是依照人们的估计。安拉曾轻微地责备过使者这一点。他（SWT）说：

b: That a thing should be suspected by people of being prohibited but in reality it is permitted. However in case people say that He has committed a prohibited action, He avoids it, not because it is prohibited but because of what people would say. It is not permitted to keep away from such types of suspicion, rather He should undertake it according to the manner the Shari’ah has instructed and not according to the estimation of the people. AllahI has mildly reproached the Messenger for that. He (swt) said:

“你（哦，穆罕默德）确实畏惧了众人，但你更应当畏惧真主。”[奥扎布章：37] 这表明，穆斯林若见律法（Shara'）并未禁止某事，那么即使众人都说此事被禁止，他也应当去做。

“You (Oh Muhammad) did fear the people, but it is more fitting that you should fear Allah” [Al- Ahzab: 37] This indicates that if the Muslim sees that the Shara' has not forbidden a thing then He should do it even if all the people say it is prohibited.

如果男女双方远离伊斯兰教法所禁止的这些疑念，那么这将保护他们不违抗真主，并使他们具备高尚的品德。

If the man and woman stay away from these suspicions which the Shar’a has forbidden then it will protect them from disobedience to Allah (swt) and enable them to be characterised by moral excellence.

4. 伊斯兰鼓励早婚，使男女的性行为从早年起就被限制在婚姻之内。如此，人在这样的环境中成长，当性本能开始躁动时，通过将性行为限制在婚姻之内而获得保护。先知ﷺ说："年轻人啊！你们中间有能力结婚的，就应当结婚。"婚姻也因鼓励减少聘礼（Mahr）而变得格外容易。先知ﷺ说："（你们中间的妇女）聘礼最少的，是最有福泽（Baraka）的。" 5. 对于那些因具体情况而无法结婚的男子，伊斯兰要求他们保持贞洁并克制自己。真主（SWT）说：

4. Islam encourages marriage at an early age so that it begins to restrict the sexual activity of a man and a woman to marriage from an early age. Thus one is brought up in this atmosphere and one is protected by restricting the sexual activity to marriage when the sexual instinct begins to be agitated. He (pbuh) said: “O you who are young. Whoever amongst you who can afford to marry should marry”. Marriage has been made exceptionally easy by urging the reduction of the bridal dower (Mahr). He (pbuh) said: “The one (amongst you, women) who receives the least amount of mahr is the most blessed (Baraka).” 5. Those men whose specific circumstances do not allow them to get married, they have been commanded that they should be characterised by chastity and self control. He (swt) said:

“且让那些找不到婚姻经济条件的人保持贞洁，直到安拉以祂的恩惠使他们富足。”[光明章：33] 他们也被命令斋戒，作为对性欲或繁衍本能的一种调治，使他们借助斋戒的功修来克制它，并把精力投入到更崇高、更高尚的事情上，即通过虔诚的善功来加强与安拉（swt）的关系。祂（swt）说：“青年们啊！你们中谁有能力结婚，就应当结婚，因为婚姻能帮助他垂下目光，保守贞洁（即保护私处，不行非法之事）。谁没有能力结婚，就应当斋戒，因为斋戒能保护他。”斋戒的目的并非压制繁衍本能，而是培养与净化本能相关的观念，使他的注意力从繁衍本能的观念上转移开，从而不至于因此而激动、焦虑和痛苦。斋戒也不是为了使身体虚弱，因为夜间进食、摄取足够的食物可以代替白天的进食。因此，通过斋戒并不能实现身体的衰弱，而是通过这种自愿的斋戒，实现精神观念的显现。

“And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of his Bounty”. [An- Nur: 33] And they have been ordered to fast as a treatment for the sexual or procreation instinct so that they seek recourse to the worship of fasting in order to overcome it and occupy themselves with that which is more sublime and noble i.e. the strengthening of their relationship with Allah (swt) by way of pious deeds. He (swt) said: “O you who are young. Whoever amongst you can afford to marry should marry, because it will help Him refrain from looking at other women, and guard his modesty (i.e. private parts from unlawful sex). And whoever is not able to marry He should fast because it will protect Him”. Fasting is not there to suppress the procreation instinct but to generate concepts linked to the instinct of sanctification by which He will be distracted from the concepts of the procreation instinct, thus it will not agitate Him causing Him anxiety and pain. Fasting is not intended to weaken the body because eating at night and taking enough food serves as a substitute for eating during the day. So debilitation by way of fasting is not realised but what is realised is the presence of spiritual concepts through such optional fasting.

6. 妇女被要求在公共生活中以端庄的态度着装，穿戴完整的服饰。此外，伊斯兰教将女性的私人生活限定于女性以及不可与之结婚的男性（Mahram）之间。毫无疑问，妇女以庄重得体的外表示人，将成为她与那些不敬畏真主（swt）之人的放肆目光之间的屏障。《古兰经》以精确、完整和全面的方式描述了这种服饰。当妇女穿戴这种完整的服饰时，即将她的Khimar拉至胸前，把头巾裹至颈部和胸前，并将她的Jilbab披在身上，垂至地面，使其全身包括双脚都被遮盖，那么便可以说她穿戴了完整的服饰，以衣着护卫了自己，并彰显了她的端庄。穿戴这种完整的服饰，她便可以走入公共生活，以最端庄、最有尊严的方式从事她的活动，如此便能保护自己，免受那些不敬畏真主（swt）之人的放肆目光。

6. Women have been instructed to act modestly by wearing the complete attire in the public life. In addition Islam restricts the private life to women and non-marriageable men (Mahram). There is no doubt that the appearance of the woman in a modest serious fashion will act as a barrier between her and the unscrupulous gazes of those who do not fear Allah (swt). The Qur'an has described this dress in a precise, complete and comprehensive manner. When the woman wears this complete dress which is when she draws her Khimar over her bosom and wraps her head-covering around her neck and chest, and when she drapes her Jilbab over her body and lowers it towards the floor such that her whole body is concealed even to the feet, then she can be said to have worn the complete dress, taken protection in her attire and manifested her modesty.Wearing this complete dress, she can go out into the public life in order to pursue her activities in the most modest and dignified manner, which, will thus guard herself against the unscrupulous gazes of those who do not fear Allah (swt).

这些是包含执行命令性行为的天启律例。至于包含戒除某些行为的沙里亚律例，则是：

These are the divine rules which include the performance of affirmative actions. As for the Shari’ah rules which include the abstention from actions they are:

1. 男女独处是被禁止的。"Khalwa"（独处）指男女在一个除非经许可无人能进入的地方聚在一起，例如两人在一所房子里相聚，或在远离公众往来的空旷处相聚。因此，khalwa就是两人在隔绝之中独处，不受他人在场的干扰。这种独处本身就是败坏，因此伊斯兰教绝对禁止非mahram关系的男女之间独处，无论这两人是谁，也无论这种独处是怎样的情形。先知ﷺ说："凡信奉真主和末日的人，不得与没有mahram陪同的女子独处。因为第三者就是恶魔！"通过禁止独处，沙里亚为男女之间设立了必要的防范。独处的实质是使男女更易产生性冲动。禁止这种私下的独处（khalwa fardiyya），便能消除败坏的根源，因为独处正是通往败坏的直接途径之一。

1. The private meeting between a man and a woman alone is prohibited. Khalwa is the meeting of a man and a woman in a place where no one is able to enter except by their permission. An example is such as their getting together in a house or in an open space remote from public access. So the Khalwa is the meeting of two people in isolation, secure from the presence of others. This Khalwa is corruption itself, therefore Islam has categorically prohibited it between a man and woman who are not Mahram to each other, whoever these two persons may be and whatever this Khalwa may be. The Prophet (pbuh) said: “Whosoever believes in Allah and the Last Day (Alyawm al-akhir) let Him not be alone with a woman who has not a Mahram with her. Indeed, the third (person) is al-Shaytan!” By preventing Khalwa the Shar’a took the necessary safeguards between the men and women. The reality of Khalwa is that it makes the man and woman more sexually agitated. And by prohibiting this solitary privacy (Khalwa fardiyya) the causes of corruption are eliminated, because the Khalwa is one of the direct means to corruption.

2. 自从安拉禁止之时起，女人就被禁止展示她的魅力（Tabarruj）。安拉（SWT）说：

2. The woman has been forbidden from displaying her charms (Tabarruj) from the time when Allah (swt) prohibited it. He (swt) said:

“而那些不再盼望婚嫁的年老妇女，如果脱去外衣而不炫耀自己的装饰，那么她们这样做也没有罪过。”[光明章：60] 因此，真主（SWT）禁止过了生育年龄的妇女炫耀其容饰（Tabarruj），允许她们脱去外衣，但不得炫耀其容饰（Tabarruj）。由此可见，炫耀容饰（Tabarruj）是被禁止的。既然过了生育年龄的妇女都被禁止炫耀其容饰（Tabarruj），那么更有理由说，尚未到这个年龄的妇女更不应该炫耀容饰（Tabarruj）。真主（SWT）说：

“And as for women past childbearing who do not expect wed-lock, it is no sin on them, if they discard their (outer) clothing in such a way as not to show their charms” [An- Nur: 60] Thus, Allah (swt) has forbidden women past child-bearing age from displaying their charms (Tabarruj), allowing the discarding of the dress, without displaying their charms (Tabarruj). Implicit in this, is the prohibition of Tabarruj. Since women past the age of childbirth have been prohibited from displaying their charms (Tabarruj) then by greater reason women who have not reached such an age should not make Tabarruj. He (swt) said:

“以及不要跺脚，以致暴露她们所隐藏的饰物。”[Al-Nur：31] 诸如此类的经文，都被视为“炫耀”（Tabarruj）。Tabarruj 是指女子向非可婚的男子（非 Mahram）展示其魅力（Zeena）与美丽（Mahaasin）。据说，“Tabarrajat”（炫耀打扮的女子）即指她向非可婚的男子（非 Mahram）展示了她的魅力与美丽。 有许多圣训禁止被视为 Tabarruj 的行为。据艾卜·穆萨·艾什尔里传述，安拉的使者ﷺ说：“任何女子若使用香水，从男人身旁走过，好让他们闻到她的香气，她就如同淫乱者，即她在罪过上与淫乱者相似。”他ﷺ还说：“有两类人，我至今未曾见过：一类人手持如牛尾般的鞭子，用以鞭打众人；另一类是穿着衣服却半裸的女子，她们扭动身体，并引诱男人的目光注视自己，她们的头like驼峰般高耸倾斜。这些女子不会进入乐园，也不会闻到乐园的香气，尽管那香气可以在若干日的距离之外闻到。” 所有这些证据都明确禁止 Tabarruj，因此 Tabarruj 是哈兰（禁止的）。由此可见，任何不寻常的装饰（Zeena），若能吸引男人的注意并显露女子的美丽（Mahaasin），便是 Tabarruj——无论女子在公共生活中如此出现，还是在私人场合中于非 Mahram 男子面前如此出现。例如：使用香水、化妆、不戴盖头（Khimar）而戴假发，或外出于公共场合时穿长裤而不穿外袍（Jilbab）。Tabarruj 的实质在于它会挑动男女双方的情绪，并激发繁衍后代的本能以及性交的欲望。 它引发男子对女子的追求，使两者的交往建立在相互吸引之上，从而使他们的关系带上两性色彩。这败坏了两者之间的合作，使这种合作无助于社群的建设，反而导致社群的毁灭。这种Tabarruj（炫耀媚态）阻碍了以纯洁和Taqwa（敬畏）为基础的真正交往。若不加以谨慎，它还会搅动情感、激发繁衍的本能，从而填补人生中的巨大空虚。人生不应被填满，除了重大的责任与严肃的事务之外，也不应耗费在满足肉体欲望上，包括被Tabarruj所激发的欲望。明白这一点，男女之间便会有清晰的界限，从而使男女各自顺利完成人生的使命。这一使命就是传播伊斯兰的召唤，并为高举真主（swt）的话语而进行Jihad（奋斗）。因此，我们必须认识到Tabarruj对伊斯兰社群的危害，并认识到女子向男子展示自己、挑动其欲望的Tabarruj，对社群及其人际关系所造成的危险。这正是伊斯兰所禁止的Tabarruj，这就是它的实质，以及它对伊斯兰社群所包含的危害。至于在家中和私人生活中展示魅力与装饰，这并不被视为Tabarruj，Tabarruj也不适用于此。

“And let them not stamp their feet so as to reveal what they hide of their charms”. [An- Nur: 31] Examples such as these are considered Tabarruj. Tabarruj is the showing of the charms (Zeena) and beauty (Mahaasin) to non-marriageable men (Non- Mahrams). It is said the woman adorned (Tabarrajat) herself meaning: She displayed her charms (Zeena) and beauty (Mahaasin) to non-marriageable men (Non-Mahrams). There are a number of Ahadith, which prohibit what is considered to be Tabarruj. It has been narrated by Abu Musa al-Ash'ari that the Messenger of Allah (pbuh) said: “Any woman that uses perfume and walks past men in order for them to smell her fragrance; she is a fornicator” i.e. She is similar to the fornicator in terms of sin. And He (pbuh) said: “Two categories of people have not seen them (yet): some people who hold whips like the tails of the cows by which they lash the people. And women who wear (clothes) but (are) half-naked, bending (their bodies) and bending the sight of the men to them. Their heads are like the tilted humps of the camels. These women will not enter the paradise nor will they experience its smell (odour), though its odour is felt at a distance of so and so (days).” All of these evidences are very clear in their prohibition of Tabarruj, and therefore Tabarruj is Haram. Consequently, every unusual Zeena, which draws the attention of men and reveals the beauty (Mahaasin) of the woman, is Tabarruj if the woman appears like this in the public life or if she appears like this before non-mahram men in the private life. Example includes using perfume, make-up, wearing false hair on the head without a Khimar, or wearing trousers without a Jilbab when she goes out into the public life. The reality of Tabarruj is that it incites both men and womens' emotions and agitates the procreation instinct for sexual intercourse. It invites man's solicitation of a woman causing their association to be based on attraction, and this makes their relationship of a sexual nature. This corrupts cooperation between them. It makes this co-operation non-conducive to the building of a community, leading rather to its destruction. This Tabarruj acts as an obstacle to the true association, whose basis is purity and Taqwa. Without due care it can also fill the great void in one's life, by agitating the emotions and inciting the procreation instinct. Life should not be filled except by great responsibilities and serious concerns, nor should it be spent in satisfying bodily desires, including the desires incited by Tabarruj. With this understanding there would be a defined barrier between man and woman, leading to the successful fulfilment of his/her mission in life. This mission is carrying the Islamic Call and undertaking Jihad for raising high the Word of Allah (swt). Therefore, we must appreciate the danger of Tabarruj to the Islamic community and appreciate what Tabarruj in which the female displays herself to the male, inciting Him, of danger to the community and its relationships. This is the Tabarruj, which Islam has prohibited, and this is its reality and what it contains in terms of a danger to an Islamic community. As for displaying the charms and adornment in the house and in the private life, this is not considered Tabarruj nor Tabarruj applies to it.

3. 伊斯兰教禁止每一位男性和女性从事那些危害道德、导致社会腐败的职业。因此，禁止女性从事旨在利用其女性魅力的工作。拉菲尔·本·里法阿（愿安拉喜悦他）传述：“先知（愿主福安之）禁止我们获取女奴的收入，除非那是她亲手所得。”他（愿主福安之）用手指比划，指的是烘焙、纺纱和雕刻。因此，禁止女性在以吸引顾客为目的、借助性别吸引顾客的商店中工作，也禁止女性在大使馆、领事馆及其他类似场所工作，以利用其女性魅力实现政治目的。同样禁止女性在飞机上担任空姐，或从事其他女性以利用其女性魅力为意图的职业。

3. Islam has prohibited every man and woman from pursuing occupations which endanger morals and cause corruption in society. Hence the woman is prohibited from performing jobs which aim to exploit her femininity. Raf'i b. Rifa'aa (ra) narrates: “The Prophet (pbuh) forbade us from the earnings of the slave-girl except that which she earned with her own two hands.” And He (pbuh) said indicating with his fingers to mean baking, spinning yarn, and engraving. So the woman has been forbidden from working in shops where the aim is to attract customers because of her sex or to work in embassies, consulates and other such places in order to use her femininity to realise political objectives. She is also prohibited from working as an airhostess in an aeroplane or other occupations where the woman works with the intention of using her femininity.

4. 伊斯兰禁止诽谤贞洁的女性，即指控她们犯有通奸之罪。真主（SWT）说：

4. Islam forbade the defamation of chaste woman, i.e. accusing them of fornication. He (swt) said:

“而那些指控贞洁妇女、却拿不出四名证人的人，你们要鞭笞他们八十下，并且永远不接受他们的证言，他们确实是法希格（悖逆者）。”［《光明章》：4］ 真主（至尊至高）又说：

“And those who accuse chaste women, and produce not four witnesses, flog them eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (transgressors)”. [An- Nur: 4] And He (swt) said:

“凡诬蔑贞洁、不知世事且信仰坚定的女子者，今世与后世都将受到诅咒，并将受到严厉的惩罚。”[《光明章》：23] 安拉的使者ﷺ说：“你们当远离七种毁灭性的大罪。”众人问道：“安拉的使者啊！是哪七种？”他ﷺ说：“以物配主（与安拉并列）、施行巫术、杀害安拉所禁止杀害的生命、吞食利息（高利贷）、侵吞孤儿的财产、临阵逃脱，以及诬蔑贞洁、不知世事的信女。” 这里所说的贞洁女子，是指衣着端庄、品行正派的女子。诋毁端庄女子是被禁止的。通过禁止诬蔑贞洁女子，伊斯兰教法堵住了那些习惯于说人坏话、诽谤他人、只想糟蹋他人名誉者的嘴。因此，在伊斯兰社会中，恶意的流言蜚语不会传播，无端的诬告也不会出现。这正是对伊斯兰社会的一种保护。

“Verily, those who accuse chaste unaware and believing women, are cursed in this life and in the Hereafter, and for them will be a great torment. [An- Nur: 23] And the Messenger of Allah (pbuh) said: “Avoid the seven great destructive sins”. The people enquired, “O Allah's Messenger! What are they?” He (pbuh) said: “to associate partners along with Allah, to practice sorcery, to kill the life which Allah has forbidden, to eat up Riba (usury), to eat up an orphan’s wealth, to retreat in front of the enemy at the time of fighting, and to accuse chaste and unaware women believers”.What is meant by chaste women here are the modestly attired women. Defamation of a modest woman is prohibited. By prohibiting the accusation of chaste women the Shar’a has silenced the tongues of those which have become accustomed to speak badly of and slander, who wish only to lap up the honour of people. Hence evil gossip and rumours do not spread in the Islamic community neither does the false accusation. In this, is a protection for the Islamic community.

因此，这些神圣的律法，包括戒除某些行为的规定，确保伊斯兰社群在任何需要合作之处，都在纯洁（Tahara）与敬畏（Taqwa）的范围内进行合作。

So, these divine rules which include the abstention from certain actions ensure that the Islamic community, wherever co-operation may occur, proceeds to co-operate within the limits of purity (Tahara) and Taqwa (God fearing).

通过以上所述,人便能够想象伊斯兰社会的样貌,也能理解穆斯林妇女的地位。他会认识到,妇女在伊斯兰律法所允许的公共生活中从事相应活动,不会导致腐败,也不会带来任何伤害;相反,这对公共生活和社会的提升是必要的。因此,穆斯林必须遵守沙里亚的规定,无论身处伊斯兰国度(Dar ul-Islam)还是非伊斯兰国度(Dar ul-Kufr),无论身处伊斯兰国家还是非伊斯兰国家,也无论身处穆斯林社群还是非穆斯林社群之中。他们必须从事沙里亚为妇女所允许的活动,并且不应因此畏惧任何非议。事实上,依照沙里亚的规定行事,既是对妇女的保护,也是社会的提升,更是对真主(SWT)命令与禁令的遵从。沙里亚最能告知人,在私人生活与公共生活中,什么对个人或社会最为适宜。

Through all of this, it is possible for a person to visualise what the Islamic community is and comprehend what the Muslim woman is. He can realise that the woman's performance of actions in the public life which the Shar’a has permitted her, will not result in corruption nor lead to any harm. He can see it is necessary for the public life and elevation of the community. Therefore, Muslims must adhere to the rules of Shar’a whether they be in Dar ul-Islam, Dar ul-Kufr, in a Islamic or non-Islamic country, amidst a community of Muslims or non-Muslims. They must undertake the activities the Shar’a has permitted for the women, and they should not fear any blame from it. Indeed acting according to the Shar’a rules is a protection for the woman, elevation for the community and obedience to the orders and prohibitions of Allah (swt). The Shar’a is the best in informing of what will suit man as an individual or a community in the private and public life.

这里简要说明伊斯兰教如何对待男女交往这一可能引发问题的场合。从这一制度可以看出,天启的律法旨在防止由这种交往可能引发的败坏,同时确保伊斯兰社会的福祉(Salah),即带来纯洁、敬畏(Taqwa)、勤勉与工作。它保障一种私人生活,使人在其中获得安宁,摆脱生活的烦扰;也保障一种公共生活,使之严肃、富有成效,并为社会提供其在幸福与安逸方面所需之物。这些律法属于社会制度的一部分,因为它们规范男女之间的社会交往。至于由这种社会交往产生的各种关系,以及由此衍生的种种问题,则构成社会制度的另一部分。这些关系包括:婚姻、离婚、子嗣以及赡养费(Nafaqah)等。尽管这些(婚姻与离婚的)律法属于社会制度,因为它们规范个体之间的关系,但就其根源而言,它们是由男女之间发生的社会交往所产生的。因此,从其起源和来源的角度,它们在社会制度中加以研究;至于其细节与衍生内容,则属于社会制度的范畴,并在"交易"(Mu'amalat)这一类别下进行研究。

This is briefly the system by which Islam treated the meeting from which problems arise, which is the meeting of men and women. It becomes clear from this system that divine rules have come to ensure the prevention of corruption, which may arise from this meeting. They also ensure the attainment of the well being (Salah) of the Islamic community, which provides the purity, Taqwa, diligence and work. It guarantees a private life in which the person attains tranquillity and rest from life's troubles. And it ensures a public life, which is serious, productive and provides for the community that which it requires in life in terms of happiness and ease. These rules are part of the social system because they organise the social intercourse of men and women. As for the relationships, which arise from this social intercourse and the problems that branch out from it, they are another part of the social system. These are: marriage, divorce, sonship and financial maintenance (Nafaqah) etc. Although these rules (of marriage and divorce) are from the systems of society because they organise the relationship between individuals, from the point of view of their origin, they have however resulted from the social intercourse that takes place between men and women. Therefore, they are studied in the social system in view of their origin and source. As for their details and ramifications, they are part of the systems of society, and they are studied under that category of societal transactions (Mu’amalat).