人的本性是既有公共生活,也有私人生活。在公共生活中,人与其部落、村庄或城市中的社会成员共同生活。在私人生活中,人在家中与家庭成员一起生活。对于私人生活中所遇到的问题,无论男女,伊斯兰教都制定了具体的规则来加以处理。伊斯兰教所带来的主要规则之一是:私人生活完全由该人自己掌控。它禁止任何人未经允许进入他的房屋。安拉(SWT)说:

The nature of the human is that He lives a public and a private life. In public life He lives with members of society in his tribe, village or city. In his private life He lives at home and among his family members. For his private life, Islam introduced specific rules to treat the problems that the human encounters, male or female. One of the main rules that Islam brought is that the private life is exclusively under the control of that human. It forbade anyone to enter his house without his permission. Allah (swt) says:

“{哦，信道的人们！你们不要进入不是你们的房屋，直到你们征求许可，并问候其中的居住者。这对你们是更好的，以便你们能够记住。}”[光明章：27] 在这节经文中，真主（SWT）命令人们，未经允许不得进入他人的住宅。祂（SWT）将不征求许可视为疏远，将征求许可视为亲近融洽。祂（SWT）说：

“Oh you who believe enter not homes other than yours until you establish familiarisation and greet their inhabitants. This is better for you, so that you might remember”. [An- Nur: 27] In this Ayah, Allah (swt) commanded people not to enter homes without being permitted to. He (swt) considered not seeking the permission as estrangement and seeking it as familiarisation. He (swt) said:

“直到你们获准进入并与其中的人互致问候”。[《光明章》：27] 这是隐喻，指请求许可，因为若不经许可，便无法达到熟悉（相互亲近）的状态，即直到你们征得屋主的许可。至大班尼（At-Tabarani）转述，安拉的使者ﷺ说：“谁未经屋主许可便窥视别人的家，就如同他毁坏了那家一样。”艾布·达乌德（Abu Dawood）转述，有人问先知ﷺ，进入母亲的房间时是否需要请求许可，先知ﷺ说：“是的。”那人说：“没有人服侍她，只有我。每次进去都要请求许可吗？”先知ﷺ说：“你愿意看到你母亲赤身裸体吗？”那人说：“不愿意。”先知ﷺ说：“那就请求许可。”因此，伊斯兰禁止任何人未经屋内人的许可进入别人的家。无论所要进入的房屋属于穆斯林还是非穆斯林，都没有区别。这是因为，虽然关于请求许可的命令是针对穆斯林的，但有关房屋的经文是以无限定的形式（Mutlaq）出现的，没有任何限制（Taqyeed），并且是以普遍的形式（Aam）出现的，没有任何特指（Takhsees）。因此，它包括每一座房屋。这清楚地表明了家的神圣性，也表明了私人生活有其特定的规则，例如进入他人家中须请求许可。如果要进入者发现屋内没有人，在未获许可之前不得进入。如果有人告诉他转身离开，他就必须离开，不得进入。安拉（SWT）说：

“Until you establish familiarisation”. [An- Nur: 27] This is metaphoric for seeking the permission, for familiarisation will not occur without it, i.e. until you seek the permission of its people. At-Tabarani reported that the Messenger (pbuh) said: “Whoever peeps at a home without the permission of its people, it is as if He destroyed it.” Abu Dawood reported, a man asked the Prophet (pbuh), about whether He should seek permission from his mother (when He enter her quarters) He (pbuh) said: “Yes”. He said: “There is no one to serve her but me. Should I seek permission every time I enter?” He (pbuh) said: “Do you like to see your mother naked?” The man said: “No.” He (pbuh) said “Then seek permission.” Therefore, Islam forbade any human from entering a home other than his without the permission of the home's inhabitants. There is no difference whether the home to be entered upon is of a Muslim or not. This is due to the fact that while the speech is for Muslims, regarding seeking permission, the speech regarding the home came in an unqualified form (Mutlaq) without any restriction (Taqyeed), and in a general form (Aam) without any specification (Takhsees). Therefore, this includes every home. This clearly indicates the sanctity of the home, and that the private life has specific rules such as seeking permission to enter someone's home. In the case where the one seeking to enter doesn't find anyone at home they are not to enter until permission is granted. And if they are told to turn back then they must turn back and are not allowed to enter. Allah (swt) said:

“如果你们在里面找不到人，那么在未获得允许之前不要进入。如果有人对你们说：‘你们回去’，那你们就回去。这对你们更为纯洁，真主是全知你们所做之事的。”[《光明章》：28]这意味着，你不应反复请求允许，也不应试图让遮蔽（Hijab）变得容易，更不应站在门口等候。所有这些规定都适用于住宅。至于无人居住的房屋，则需要加以查看。如果想进入的人在里面有财物，那么他可以不经请求允许而进入，这类房屋不属于进入前必须请求允许的房屋之列。真主（SWT）说：

“And if you find no one in, then do not enter until you are permitted. And if it is said to you to return, then return. That is better for you and Allah is knowledgeable of all that you do”. [An- Nur: 28] This means that you are not to persist in seeking permission, or in seeking to ease the barrier (Hijab) nor to stand by the door waiting. All these rules apply in the case of the residential houses. As for the houses which are not inhabited, they have to be examined. If the person who wants to enter has possessions inside, then He can enter without seeking permission, and these homes are excluded from the houses that require the seeking of permission before entering. Allah (swt) says:

“{你们进入无人居住、而其中有你们物品的房屋，并无罪过。}”安拉全知你们所显露的和所隐藏的。[《光明章》：29] 反面的含义是：如果你们在那里没有物品，就不得进入。因此，这一排除适用于无人居住、却有想进入者之物品的房屋。依照这些请求允许的规则，私人生活便受到保护，免受敲门者带来的打扰。这样，住在里面的人便能享受安宁，不受外人的干扰。

“It is no fault on your part to enter houses not used for living, in which you have some possessions. And Allah has knowledge of what you reveal and what you conceal.” [An- Nur: 29] The opposite meaning is that if you have no possessions there you are not to enter. So the exclusion is for the unoccupied house which contains possessions of the person who wants to enter. By these rules of seeking permission, the private life is protected against the inconvenience of those who knock on the door. Thus those who live inside would be able to enjoy peace, free of the interruption of the outsiders.

上述规则适用于自由的成年人。至于奴仆和未到青春期的儿童，他们可以不经允许进入房屋。然而，一天中有三个时段是例外。这三个时段是：晨礼（Fajr）之前、正午，以及宵礼（Ishaa）之后。在这三个时段，他们必须先请求允许，因为人们在这些时候会更换衣服，或为入睡而换衣，或为起床而换衣，从而暴露他们的私处（'Awrah）。晨礼之前是起床、从睡衣中换出的时间。正午前后是休息和午睡的时间，人们也在此时更换衣服。宵礼之后是入睡的时间，人们会从白天的衣服换成睡衣。除了这些时段之外，奴仆和未到青春期的儿童进入房屋无需请求允许，他们可以在其他任何时候不经允许进入。儿童一旦到达青春期，便失去这一特权，与其他人一样。安拉（SWT）说：

The above rules apply to free adults. As for the slaves and the children below the age of puberty, they may enter houses without seeking permission. However, three times of the day are made exceptions. These times are before the prayer of Fajr, at noon, and after the Salah of Ishaa (night prayer). In these three times, they must seek permission, for at such times people change their clothes to go to sleep or to wake up, thus revealing their 'Awrah. As for the time prior to Fajr Salah, it is the time to wake up from sleep and when people change from their sleeping clothes. Around noontime, it is a rest and naptime. At this time people also change their clothes. As for after the Salah of Ishaa, it is a time of sleep and people change their day clothes for their sleeping attire. Other than these times, slaves and children under the age of puberty need not seek permission to enter. They may enter the houses at any other times they wish without permission. Once children reach the age of puberty, they lose their privilege to enter. They become like everyone else. Allah (swt) said:

“哦，信道的人们啊！你们的奴婢，以及你们中尚未到发育年龄的孩子，在三个时间里应当征求你们的允许才能进入：晨礼之前，你们在中午脱下衣服的时候，以及宵礼之后。这是你们的三个隐私时段。除这些时间外，你们与他们都无罪过，他们可以在你们周围随意走动，彼此照应。安拉这样为你们阐明迹象，安拉是全知的，是至睿的。”[光明章：58]这些是保护家庭私密生活、防止希望进入的外人的规定，无论此人是女性可以嫁娶的人（Ajnabi）还是女性不可嫁娶的近亲（Mahram）或姻亲。在这种私密生活中，女性与女性或她的近亲男子同住，因为她可以在他们面前展示身体的美丽之处，这在她的私密生活中是自然展现的。除女性和她的近亲男子之外，女性不得与其他任何人同住，因为她不被允许在他们面前展示身体的那些在操持家务时通常会露出的部位，此外还包括脸和手。因此，私密生活仅限于女性和近亲男子。穆斯林女性与非穆斯林女性之间没有区别，她们都是女性。女性被命令不得在可以嫁娶的人面前展示身体的美丽之处，而被允许在近亲面前展示，这一事实清楚地证明，私密生活仅限于近亲之间。安拉（SWT）说：

“Oh you who believe at three times of day let those whom you possess as well as those from among you who have not yet attained puberty, ask permission from you (before intruding upon your privacy): before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: the three occasions on which your nakedness is likely to be bared. Beyond these (occasions) neither you nor they will incur any sin if they move (freely) about you, attending to (the needs of) one another. In this way Allah makes clear unto you his messages: for Allah is all knowing and wise!”. [An- Nur: 58] These are the rules to protect the private life at home against outsiders who wish to enter with no difference between a person whom the woman can marry (Ajnabi) or a close person whom she cannot marry (Mahram) or in-law. In this private life, the woman lives with women or her mahram men, since they are the ones whom she can show the places of charm of her body, which she naturally shows in her private life. Other than women and her Mahram men, the woman may not live with anyone because she is not allowed to show before them the places of her body which are usually apparent when she carries out her home duties, further to the face and hands. So private life is restricted to women and mahram men. There is no difference between Muslim or non-Muslim women. They are all women. The fact that women are commanded not to show the places of charm of her body to people whom she can marry and the fact that she is allowed to show them to her Mahrams, are a clear evidence that private life is restricted to the mahram alone. Allah (swt) said:

“并且你应当告诉信道的妇女们，要降低她们的视线，保守她们的贞洁，不要显露她们的装饰，除非是自然显露的部分；让她们用头巾遮住胸口。她们不要向丈夫以外的人显露她们的装饰：丈夫、父亲、丈夫的父亲、儿子、丈夫的儿子、兄弟、兄弟的儿子、姐妹的儿子、同类的妇女、她们所拥有的奴婢，以及没有性欲的男仆，或者尚未知道妇女隐私的幼童。”[《光明章》：31]与属于不可通婚者（mahram）同样规定的，还有她们所拥有的奴隶，以及对女性没有性欲的男子，例如老人、精神失常者、被阉割者、没有生殖器的人等类似的人。这些人可以在私人生活空间中出现。除此之外，即非不可通婚的男子，即使是亲属，也绝对不允许进入私人生活空间。这是因为女子不得在他们面前显露身体上通常在家中才会显露的部位。

“And tell the believing women to lower their gaze, protect their private parts and not to show their places of charm in public beyond what may (decently) be apparent thereof; hence let them draw their head-coverings (khumur) over their necks and bosoms (juyub). And let them not display (more of) their charms to any but their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers, their brothers sons, their sisters sons, their women folk, their concubines, such male attendants as are beyond all sexual desire, or children that are as yet unaware of women's nakedness;” [An- Nur: 31] Falling under the same rules of the mahram men are the slaves they own, and those men who have no desire in women such as the elderly, insane, castrated, the one with no penis and the like. Such people may be present in the private life. Other than them, i.e. non-Mahram men, even if they were relations, they are not allowed at all to be in the private life. This is because the woman is not allowed to show before them the places of her body, which usually appear at home.

因此,非mahram(非至亲)男子与女子在私人生活中私下会面,绝对是哈拉姆(禁止的)。唯一的例外是立法者所规定的情形,例如为了用餐,以及探望近亲(Rahm)。然而,这些例外只有在女子有mahram男子陪同、并且全身的Awrah(羞体部位)都已遮盖的情况下才被允许。

Thus, it is definitely Haram for non-mahram men to meet women in private life. Exceptions are only those which the legislator defined such as for food and visiting the close relatives (Rahm). Such exceptions, however, are allowed only if the woman is accompanied by a Mahram man and has her entire Awrah covered.