妻子不是丈夫在生活中的合伙人,而是他的伴侣。她与丈夫共同生活,并非建立在合伙关系之上,他们也不必被迫终生如此共处。相反,他们的共同生活建立在相互陪伴之上,并在各方面成为彼此完整的伴侣。所谓陪伴,就是一方从另一方身上获得安宁与平静。真主使这段婚姻成为夫妻双方的安宁之源。(SWT)说:

A wife is not a partner of her husband in life rather she is his companion. Their living together is not based on partnership and they are not forced to live it all their lives. Rather, their living together is based on companionship and they become complete companions of each other in all respects. Companionship is where one finds repose and tranquillity in the other, Allah has made this marriage a source of tranquillity for both spouses. He (swt) said:

“他是创造你们的真主，从一个人创造你们，并从他创造他的配偶，以便他与她同居而获得安慰。”[舍夫：189] 至高无上的真主还说：

“It is He Who has created you from a single person, and He has created from Him his wife, in order that He might enjoy the pleasure of living with her”. [Al- Araf: 189] And He (swt) said:

“在祂的迹象中，有这样一项：祂为你们从你们自身创造配偶，以便你们从她们那里得到安宁，并在你们之间安置了爱情与怜悯。”[罗马章：21]　这里所说的“安宁”，即居住与安定之意，也就是说，丈夫从妻子那里获得平静与安宁，妻子也从丈夫那里获得平静与安宁，彼此相互亲近，而非相互疏远。因此，婚姻的根基在于安宁，夫妻生活的根基在于安宁与心灵的平和。为使夫妻之间的这种关系成为充满慰藉与安宁的关系，伊斯兰教法阐明了妻子对丈夫的权利，以及丈夫对妻子的权利。经文与圣训对这些问题都有明确的解说。安拉（SWT）说：

“And among his Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between both of you affection and mercy”. [Ar- Rum: 21] The dwelling is the tranquillity i.e. so that the husband finds peace and tranquillity in his wife and his wife finds peace and tranquillity in Him and that each one inclines to the other rather than shuns each other. So the basis of Marriage is tranquillity and the basis of marital life is tranquillity and peace of mind. In order that this relationship between the spouses becomes one full of comfort and tranquillity, the Shari’ah has clarified the rights of the wife over the husband and the rights of the husband over the wife. Verses and Ahadith have come clearly to explain these issues. Allah (swt) said:

“而女性对丈夫也享有与丈夫对她所享有的权利相当的权利，依照合理的方式。”[《黄牛章》：228节] 即女性对男性所享有的婚姻权利，与男性对女性所享有的权利相同。因此，伊本·阿拔斯说：“我会为我的妻子打扮整洁，她也为我装扮，我喜欢自己履行我对妻子所应尽的全部权利，以便她也履行她对我所应尽的全部权利，因为安拉（SWT）说：”

“And they (women) have rights (over their husbands) similar (to those of their husbands) over them, in reasonable terms”. [Al- Baqarah: 228] i.e. women have the same marital rights over the men as the rights men have over them. That is why Ibn 'Abbas said: 'Indeed I spruce myself up for my wife and she adorns herself for me, and I love that I should redeem all the rights I have over my wife, so that she should redeem all the rights she has over me, because Allah (swt) said:

“而她们（妇女）在合理的范围内，对丈夫享有与丈夫对她们相似的权利”[《黄牛章》：228节]，即那些无罪的仪容打扮。此外，据传他说过：“她们（妇女）享有良好相处与亲密的权利，与她们对丈夫应尽的顺从义务相当。”安拉（SWT）命令夫妻之间应当保持良好的婚姻关系。他（SWT）说：

“And they (women) have rights (over their husbands) similar (to those of their husbands) over them, in reasonable terms'' [Al- Baqarah: 228] i.e. the charms in which there is no sin. Also it is reported from Him that He said: 'They (women) have the right of good companionship and intimacy similar to the rights of obedience obliged over them towards their husbands' Allah (swt) has ordered that there should be a good marital relationship between spouses. He (swt) said:

“你们要以善道对待她们。”（《妇女章》：19）真主又说：

“And live with them honourably” [An- Nisa: 19] And He said:

“要么好好地留住她们（为你们所用）”[《黄牛》：229] 同伴关系既包含亲密，也包含交融，即共同生活。因此，真主（SWT）命令男人与妻子保持良好的关系，使他们之间的亲密与交融日益完善。这样，生活便会安宁舒适。男女之间的关系，不仅仅在于支付她的聘礼和生活费以履行她的权利。相反，他不应无故对她皱眉，与她说话时应当和颜悦色，不粗鲁、不严厉，也不表现出对她以外之人的倾向。

“so retain her (to you) honourably” [Al- Baqarah: 229] Companionship is both intimacy and mixing, meaning to live together. Thus, Allah (swt) has ordered men to have good relations with their wives, so that intimacy and intermixing between them grows to perfection. This results in tranquillity and comfort in life. The relationship between men and women is more than just fulfilling her right by paying her Mahr and maintenance. Rather He must not frown at her for no reason, and He must be cheerful when speaking to her and not rude, harsh or displaying any inclination to other than her.

这位使者(愿主福安之)也命令男人善待自己的妻子。穆斯林在其《圣训实录》中依据哲宝尔的传述记载,安拉的使者(愿主福安之)在辞别朝觐(Hijjat-ul-wida')的演说中说:"你们当敬畏安拉,关于妇女[应敬畏安拉]!你们是凭安拉的信托娶了她们,你们凭安拉的话语获准与她们亲近。你们对她们有权利,她们也对你们有权利:她们不得让你们不喜欢的人坐在你们的床上。如果她们这样做,你们可以责打她们,但不可严厉。她们对你们的权利是:你们应以适当的方式供给她们食物和衣物。" 另有传述,先知(愿主福安之)说:"你们中最好的人,是对妻子最好的人,而我是你们中对我的妻子最好的人。" 还有传述说,他(愿主福安之)与妻子们关系亲密,与她们嬉戏,待她们温和,与她们同乐,甚至与众信士之母阿伊莎(愿主喜悦她)赛跑,并借此赢得她的欢心。她说:"安拉的使者(愿主福安之)与我赛跑,我赢了他,那是在我还没有发胖之前。之后我又与他赛跑,那时我已经发胖了,他赢了我,并说:'这是(用来回报)那次你赢我的。'"先知(愿主福安之)在做完宵礼后,会在睡前与妻子们闲谈片刻,以营造融洽的氛围。 伊本·马哲记载,先知(愿主福安之)说:"你们中最好的人,是对妻子最好的人。" 这一切表明,丈夫应当与妻子保持良好的关系。由于婚姻生活中可能发生扰乱秩序的事情,安拉将家庭的领导权赋予丈夫,使其成为妻子的监护人。安拉(至洁至高)说:

Also the Messenger (pbuh) has ordered men to treat their women well. It has been reported by Muslim in his Sahih on the authority of Jabir that the Messenger of Allah (pbuh) said in his speech at the Hijjat-ul-wida' (farewell Hajj): “Fear Allah concerning women! Verily, you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by the word of Allah. You too have rights over them, they should not allow anyone to sit on your bed whom you do not like. But if they do that you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner.” And it has been narrated from the Prophet (pbuh) that He said: “The best amongst you is the one who is best to his wives and I am the best of you to my wives.” And it has been narrated from Him (pbuh) that He had a close relationship with his wives, He would play with them, be mild-mannered toward them and to have fun with them to the extent that He used to race with 'A'isha (ra), the mother of the believers, and with that win her love. She said: “Allah's Messenger (pbuh) raced me and I beat Him, that was before I gained weight. Later I raced Him when I had put on some weight, so He beat me and said: “This was (in return) for that (time when you had beaten me)”. The Prophet (pbuh) after praying 'Isha would spend a short part of the evening chatting with his wives before sleeping thereby creating a friendly atmosphere. Ibn Maja reported that the Prophet (pbuh) said: “The best amongst you are the ones who are best to their wives.” All of this indicates that husbands should have good relations with their wives. Since things may happen in married life that may disturb the order, Allah has granted the leadership of the home to the husband over the wife, i.e. He has been made a guardian over her. He (swt) said:

"男人是女人的保护者和管理者。"[《妇女章》：34] 他（至高无上）说：

“Men are the protectors and guardians over women”. [An- Nisa: 34] And He (swt) said:

“女性在婚姻中享有与丈夫相似的权利，同时也负有与其相应的义务；但男子对她们有一级的地位。”[《古莱白》：228] 真主还命令妻子服从丈夫。先知ﷺ说：“如果妻子整夜离开丈夫的床，天使会诅咒她，直到她回来。”先知ﷺ又对一位妇女说：“你有丈夫吗？”她回答：“有。”他说：“那么，他就是你的乐园和火狱。”布哈里传述，先知ﷺ说：“妻子在丈夫在场时，未经其许可不得封斋；未经其许可不得让人进入他的家中；她若未经他的许可而动用他的财产行善，那么，一半的报酬归他。”伊本·巴塔在其《妇女的律例》一书中，依据安斯的传述说：一名男子外出旅行，禁止妻子外出。她的父亲病了，她便请求真主的使者ﷺ允许她去探望父亲。真主的使者ﷺ说：“你要敬畏真主，不要违抗你的丈夫。”她的父亲随后去世。她又请求真主的使者ﷺ允许她参加父亲的殡礼拜。他告诉她：“你要敬畏真主，不要违抗你的丈夫。”于是真主启示先知ﷺ：“因她服从丈夫，我赦免了她的罪过。”（圣训圣训） 教法赋予丈夫阻止妻子外出的权利，无论她是想去拜访或探望父母，还是为了需要的事情，或仅仅为了消遣。因此，她未经丈夫许可不得外出。然而，丈夫不应阻止妻子拜访和探望父母，因为那会在他们之间造成隔阂，并使妻子违抗他。真主（至高无上）命令他们体面地共同生活。 阻止她探望父母并不是善待妻子的做法。丈夫也不应阻止她去清真寺，因为有传述称，先知（愿主赐福他并使他平安）曾说："不要阻止真主的女仆去真主的清真寺。"如果妻子违抗丈夫，真主赋予丈夫管教妻子的权利。真主（subhanahu wa ta'ala，SWT）说：

“And they (women) have rights (over their husbands) similar (to those of their husbands) over them in a fitting manner, but men have a degree (of responsibility) over them”. [Al- Baqarah: 228] He (swt) also ordered the woman to obey her husband. He (pbuh) said: “If a woman spends the night away from her husband’s bed then the Angels curse her until she returns.” And He (pbuh) said to a woman: ‘Do you have a husband?’ She replied: ‘Yes.’ He said: ‘Then He is your Paradise (Jannah) and Hellfire (Nar).’ Bukhari reported that the Prophet (pbuh) said: ‘It is not allowed for a woman to fast without the permission of her husband whilst He is present, nor admit someone to his house without his permission, and whatever she spends of his wealth (on charitable purposes) without his permission, half the reward will go to Him.’” Ibn Batta has reported in his Ahkam an-Nisa (The book of rules pertaining to women) on the authority of Anas that a man had gone on a journey and forbade his wife from going out. Her father became ill so she asked permission from Allah's Messenger to visit her father. The Messenger of Allah said: “Fear Allah and do not disobey your husband”. Her father then died. So she asked permission from Allah's Messenger (pbuh) to attend his Janaza (funeral prayer). He told her: “Fear Allah and do not disobey your husband”. So Allah revealed to the Prophet (pbuh): “I have forgiven her sins due to her obedience to her husband.” (Hadith Qudsi) The Shar’a has given the man the right to prevent his wife from leaving the house whether she wishes to call on or visit her parents or for a thing she needs or just for recreation. It is not therefore allowed for her to go out without his permission. However, the husband should not prevent his wife to call on and visit her parents because that will create a rift between them and lead his wife to disobey Him. Allah (swt) has ordered them to live together honourably. Preventing her from visiting her parents is not living honourably. Nor should the husband prevent her from going to the Mosque, Since it has been narrated from the Prophet (pbuh) that He said: “Do not prevent slave girls of Allah (women) from going to the Masajid of Allah”. If the wife rebels against her husband, Allah has given Him the right to discipline his wife. He (swt) said:

“至于那些你们担心她们有不端行为的妻子，你们应当先劝导她们，其次在床上与她们分开，最后打她们（轻打），但如果她们服从了你们，你们就不要再去为难她们。”[《妇女章》：34] 这里所说的打应当是轻的，即不严重的。正如穆圣ﷺ在辞朝时所解释的那样，他说：“如果她们这样做了，你们可以惩戒她们，但不可严厉。”丈夫被赋予了惩罚妻子过错的权力，因为他是管理和照料家庭事务的监护人。除了安拉（SWT）命令她去做的事情之外，丈夫绝不允许以此来骚扰她。安拉（SWT）说：

“As to those women on whose part you see ill-conduct, admonish them (first), (next), disengage from them in beds, (and last) beat them (lightly), but if they return to obedience, seek not against them means (of annoyance)” [An- Nisa: 34] The beating mentioned here should be light i.e. not severe. As the Messenger (pbuh) explained in the farewell Hajj when He said: “But if they do then you can chastise them but not severely”. The husband has been given the authority to punish his wife if she does wrong because He is the guardian in running and looking after the affairs of the house. In anything other than what Allah (swt) has ordered her to undertake, the husband is absolutely not allowed to harass her with it. He (swt) said:

“但如果她们回归顺从，你们就不可再寻求伤害她们的方法。”[《妇女章》：34] 相反，丈夫应当对妻子友善，在向她提出要求时也应温和，甚至在希望与她亲近时，选择最适合她的时机与状态。先知ﷺ说：“不要在夜间接近妻子，直到头发蓬乱的人梳理好头发，丈夫离家已久的人清理好她的私处（去除杂毛）。” 丈夫对妻子的监护权以及他对家庭的领导地位，并不意味着在家中专横跋扈，或成为统治者，使任何异议都不被允许。丈夫对家庭的领导，乃是对家务事务的照料与管理，其中不存在支配或命令。因此，妻子有权回应丈夫，与他辩论，并对他所说的话提出批评，因为他们是伴侣，而非命令者与被命令者，也非统治者与被统治者。恰恰相反，他们是两个伴侣，其中一方在management家务、照料家庭事务方面负有领导之责。 安拉的使者ﷺ在家中也是如此，他与妻子们相处如同伴侣，而非专横的统治者，尽管他是一国之君，也是一位先知。欧麦尔·本·哈塔ب在一段圣训中说：“以安拉发誓，在蒙昧时期，我们轻视女人，直到安拉至尊降示了关于她们的启示，并赋予她们应有的权利。”他又说：“有一次，我正在思考某件事，我的妻子说：‘我希望你做某某事。’我对她说：‘这与你无关，你不应干涉我想做的事。’她对我说：‘你这位哈塔布之子真奇怪，不喜欢任何人反驳你，而你的女儿却反驳安拉的使者ﷺ，以至于他整日都在烦恼之中。’” Umar说："我拿起我的外袍，然后走出家门，直到我去见哈福萨，并对她说：'女儿啊，（我听说）你顶撞安拉的使者ﷺ，以至于他整天都心烦意乱。'哈福萨说：'以安拉发誓，我们确实顶撞他。'我说：'女儿啊，你要当心，我警告你要提防安拉的惩罚和安拉使者ﷺ的愤怒。不要被那个人迷惑，她的美貌以及安拉的使者ﷺ对她的爱使她自负（指阿伊莎）。'然后我（欧麦尔）因与乌姆·赛莱маּ的亲戚关系而去拜访她，并与她交谈。乌姆·赛莱маּ对我说：'欧麦尔·本·赫塔卜，真奇怪，你什么事都要插手，甚至想插手安拉的使者ﷺ与他的妻子们之间的事。'这话使我很不安，以至于我没有说出我要说的话，于是我走出了她的房间。" 穆斯林在他的《圣训实录》中叙述：艾布·伯克尔来到，请求允许拜见安拉的使者ﷺ，得到允许后他进入了。随后欧麦尔也来了，请求允许，也得到了允许，他看到安拉的使者ﷺ正闷闷不乐地坐着，沉默不语，他的妻子们围绕在他身边。欧麦尔说："我想说些能让先知ﷺ发笑的话，于是我说：'安拉的使者啊，我希望您看到哈里贾的女儿向我要生活费（Nafaqah）时的样子，我站起来打了她的脖子。'安拉的使者ﷺ笑了，说：'她们像你所看到的那样围绕在我身边，向我要生活费（Nafaqah）。'" 由此可见，男人对女人的监护权，意味着决定权应归于他，但这种决定应建立在伴侣关系之上，而不是支配和控制。因此，她可以顶撞他，并与他讨论。

“But if they return to obedience, seek not against them means (of annoyance)”. [An- Nisa: 34] Rather He should be a friend to her, and kind when He requests something of her, to the extent if He desires her He should choose the best situation and condition suitable for her. He (pbuh) said: “Do not approach wives at night until the one with dishevelled hair has it combed and the one whose husband has been away has cleaned her private parts (of hair).” Guardianship of the husband over the wife and his leadership of the house does not mean being domineering in it or being its ruler such that no issue is opposed. Rather the leadership of the husband over the house is the looking after its affairs and administering it and there is no domination or commanding in it. Therefore, the woman has the right to answer back to her husband and debate with Him and criticise what He says because they are companions and not a commander and commanded, or a ruler and a ruled. On the contrary they are two companions, one of whom possesses leadership in terms of running the house and looking after its affairs. In his house, the Messenger of Allah , was likewise a companion to his wives, not a domineering ruler over them, in spite of his being the leader of a state and in spite of being a Prophet. 'Umar b. al-Khattab said in a Hadith reported by Him: “By Allah, during the days of Ignorance we ignored women until Allah the Exalted revealed about them what He has revealed, and gave them a share.” He said: “It so happened that I was thinking about some matter when my wife said: 'I wish that you had done so and so'. I said to her: “It does not concern you, and you should not interfere in what I intend to do.” She said to me: 'How strange is it that you, son of Khattab, do not like anyone to answer you back, whereas your daughter answers back Allah's Messenger (pbuh) until He spends the day in vexation'. Umar said: “I took hold of my cloak, then came out of my house until I visited Hafsa and said to her: Oh daughter, (I heard) that you answer back to Allah's Messenger (pbuh) until He spends the day in vexation.” Hafsa said: 'By Allah, we do answer Him back'. I said: “Be careful, my daughter, I warn you against the punishment of Allah and the wrath of his Messenger (pbuh). You may not be misled by the one whose beauty, and the love of Allah's Messenger (pbuh) for her have fascinated her(meaning A'isha). I ('Umar) then visited Umm Salama because of my relationship with her and I talked to her. Umm Salama said to me: 'Umar b. al-Khattab, how strange it is that you interfere in every matter to the extent that you intend to interfere between Allah's Messenger (pbuh) and his wives'. This perturbed me so much that I refrained from saying what I had to say, so I came out of her apartment.”. Muslim narrates in his Sahih that Abu Bakr came and sought permission to see Allah's Messenger (pbuh). It was granted to Abu Bakr and He entered. Then came Umar and He sought permission and it was granted to Him and He found Allah's Messenger (pbuh) sitting sad and silent with his wives around Him. He (Umar) said: “I wanted to say something which would make the Holy Prophet (pbuh) laugh, so I said: ‘Oh Messenger of Allah, I wish you had seen the daughter of Kharijah when she asked me for maintenance (Nafaqah), and I got up and slapped her on her neck.’ The Messenger of Allah (pbuh) laughed and said: “They are around me as you see, asking for maintenance (Nafaqah)” From this it becomes clear that the meaning of the man's guardianship over the woman is that the command should rest with Him, but it should be a command borne out of companionship and not domination and control. Thus she can answer back to Him and discuss with Him.

从相伴的角度来说。至于操持家务方面，妻子有义务为丈夫服务：和面、烘焙、烹饪，打扫灰尘、清理房屋。丈夫要求喝水时，她也必须给他水，并为他提供食物，承担家中一切所需的事务。这适用于家庭事务中的任何需要，没有限制。至于丈夫，他应当从家外为她带来她所需要的东西，例如带来水，以及清除污垢、修剪指甲所需的物品，并为她提供适合她的装饰用品，使她为他打扮。

This is from the angle of companionship. As for the aspect of performing household functions, it is obligatory on the wife to serve her husband by making the dough, baking and cooking and by dusting and cleaning the house. She must also give Him water when He requests a drink and provide Him with food to eat and undertake the service of all that is necessary in the house. This applies to whatever is required in all affairs of the home without restriction. With regard to the husband He must bring her what she needs from what is outside the home e.g. bringing the water, and whatever is necessary to remove dirt, clip nails and the means to adorn herself for Him with that which is fitting for her.

综上所述,凡是需要在家中进行的工作,妇女都必须承担,无论是哪种类型的工作。凡是需要在家外进行的工作,男人都必须承担。这是依据所传述的关于阿里和法蒂玛(愿真主喜悦他们二人)的故事:先知ﷺ要求他的女儿法蒂玛承担家务,而要求阿里承担家外的一切工作。真主的使者ﷺ也曾吩咐他的妻子们为他服务。他说:“阿伊莎啊,给我们拿些水来。阿伊莎啊,给我们拿些食物来吃。阿伊莎啊,把剃刀拿来,在石头上磨一磨。”据传,法蒂玛曾来到先知ﷺ面前,诉说她推磨的辛苦,并问能否得到一名仆人来帮她免除这份劳累。所有这些都表明,在家中服侍丈夫、照管家务,是妻子的义务之一,必须由她承担。然而,这类工作的承担取决于她的能力。如果要做的工作很多,会使她陷入困难,那么丈夫有义务为她提供一名仆人,以便完成工作,她有权要求这一点。但是,如果工作并不繁重,而她有能力完成,那么丈夫就没有义务提供仆人。在这种情况下,她需要亲自承担这些工作,正如真主的使者ﷺ要求他的女儿法蒂玛料理家务的证据所表明的那样。

In summation, any work that needs to be carried out inside the house the woman must undertake, whatever the type of work. Any work that needs to be carried out outside the house the man must undertake. This is due to what has been narrated from the Prophet in the story of 'Ali and Fatimah (may Allah be pleased with them): He imposed on his daughter Fatimah the duty of working in the house and imposed on 'Ali whatever was outside the house in terms of work. Allah's Messenger used to order his wives to serve Him. He said: “O ‘A’isha, bring us some water. Oh ‘A’isha bring us food to eat. O ‘A’isha bring me the razor and sharpen it against a stone.” It has been reported that Fatimah came to the Prophet complaining to Him about her difficulty in working a handmill, and she asked if she could get a servant to save her from that. All of this indicates that serving the husband in the house and looking after the house is one of the obligations of the wife which must be undertaken by her. However, the performance of such work is subject to her ability. If there is a lot of work to be done which would put her in hardship, then it is incumbent on the husband to provide her a servant that will enable the work to get done, and she has the right to demand this. However, If the work is not overwhelming and she is capable of doing it, then the husband is not obliged to provide a servant. In this case she is required to undertake the work by herself as evidenced by what the Messenger of Allah imposed on his daughter Fatimah in tending to the house.

因此,丈夫有义务以合宜的方式对待妻子,妻子也有义务履行她的一切职责,正如丈夫所应尽的义务一样。使婚姻生活成为一种安宁的生活,从而实现安拉的经文所说的:

Hence the husband is obliged to deal with his wife in a fitting manner, and the wife is under an obligation to perform all her duties, in the same way as it is required of the husband. Such that marital life be one of tranquillity in which the saying of Allah (swt) is realised:

“在祂的迹象中有这一项：祂为你们从你们自己中创造配偶，使你们从她们那里得到安宁，并在你们之间设置了爱与慈悲。” [Ar- Rum: 21]

“And among his Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has made between you affection and mercy” [Ar- Rum: 21]