每当有人想娶一名女子时，他有权看她，但不得在独处（Khulwahy）的情况下看。Jabir 说，真主的使者（pbuh）说："如果一个男人向一名女子求婚，并且他能够看到那些能促使他娶她的东西，那就让他去看。"他说："我曾向一名女子求婚，我过去常常从隐蔽处看她，我这样做，直到我看到了能促使我娶她的东西，然后我便娶了她。"无论她是否同意，看她都是允许的。这是因为先知（pbuh）命令我们可以不受限制地去看。在Jabir的圣训中（我过去常躲藏着看），但是，与她独处（Khulwahy）是不允许的。因为先知（pbuh）说："凡信仰真主和末日的人，不得在没有她的mahram的情况下与女子独处，因为他们之中的第三者是恶魔。"这是一条通用的原则，求婚者并不因此得到例外，看的情况也是如此。求婚者可以看她的脸和手，以及其他部位。这是因为看脸和手对所有人都是允许的，包括求婚者在内。因此，若只对求婚者给予例外，除非意味着允许他看到脸和手以外的部位，否则便毫无意义。另外，使者（pbuh）说："去看她。"这是通用的表述，因此包括脸和手以及其他部位，而为了求婚，这些部位是需要了解的。此外，真主（swt）命令信士们低下视线。低下视线要求人不应直视，无论是男子看女子，还是女子看男子。Jabir的圣训允许求婚者直视女子，因此，它将他排除在低下视线的命令之外。 这意味着，信道的男子必须低下视线；但求婚者则有权不低下视线，以便他们能够看向自己想要求娶的女子。

Whenever someone wants to marry a woman, He has the right to look at her but not in seclusion (Khulwahy). Jabir said that the Messenger of Allah (pbuh) said: “If a man proposes to a woman and He is able to look at whatever would encourage Him to marry her, let Him do so.” He said, “I proposed to a woman whom I used to look at from a hide out, I did this until I saw what invited me to marry her then I married her.” It is allowed to look at her with or without her permission. This is due to the fact that the Prophet (pbuh) ordered us to look without restriction. In the Hadith of Jabir (I used to hide and look) it is not allowed, however, to be in seclusion (Khulwahy) with her. For the Prophet (pbuh) said: “Whoever believes in Allah and the Day of Judgement He should not be in a khulwahy with a woman without her mahram for the third (person) that will be with them is the shaytan.” This is a general rule, and no exception is made for the one who is seeking marriage, as is the case with looking. The person seeking marriage may look at the face and the hands as well as other parts. This is due to the fact that looking at the face and hands is allowed for everyone, including the one seeking marriage. So giving an exception to the one who is seeking marriage would be meaningless unless it means allowing Him to see more than the face and hands. Also, the Messenger (pbuh) said: “To look at her”. This is general and therefore includes the face and hands as well as other parts, which are needed to be known for the purpose of marriage in order for Him to propose to her. In addition, Allah (swt) commanded the believers to lower their gaze. Lowering their gaze requires that one should not look directly, be they men to women, or women to men. The Hadith of Jabir allows the marriage seeker to look directly at the woman and therefore, it excludes Him from the order of lowering the gaze. This means, believing men must lower their gaze except the ones proposing, who have the right not to lower their gaze, in order for them to look at the women they seek to propose to.

夫妻双方允许看对方的整个身体。巴哈兹·本·哈基姆（Bahz b. Hakeem）转述其父，其父转述其祖父的话，他说：“我说：‘真主的使者啊，我们应当遮盖身体的哪些部分，又可以显露哪些私处？’他（swt）对我说：‘你要遮盖你的羞处，但对你的妻子和奴婢除外。’”此外，男子可以看自己的近亲女性（Mahram）超出脸部、双手以及饰物部位（Zeenah）之外的部分，无论她们是穆斯林还是非穆斯林。这是基于此问题上没有限定的（Mutlaq）经文。真主（swt）说：

It is allowed for the married couple to look at the entire body of the other. Bahz b. Hakeem reported from his father from his grandfather, He said: “I said, O Messenger of Allah, what should we hide and what should we show of our private parts?’ He (swt) said to me ‘protect your ‘Awrah except from your wife and concubines.’” In addition, the man is permitted to see more than the face and hands and the places of charms (Zeenah) of his Mahram women, be they Muslims or non-Muslims. This is due to the unrestricted (Mutlaq) text on the matter. Allah (swt) says:

“她们不应在公开场合展露其饰物，除了那些显露在外的部分；她们应当把头巾（khumur）垂下来遮住胸口（juyub）。她们不应向除了丈夫、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、妇女、奴婢、不再有性欲的男仆，或尚不懂女性私处的幼童之外的任何人展露其饰物；她们走路时也不应跺脚，以致引人注意她们所隐藏的饰物。”[《光明章》：31] 凡此所列之人，都可以看见女子的头发、颈项，以及戴手镯、项链和脚环之处，以及其他属于饰物（Zeenah）范畴的部位。这是因为安拉（SWT）说：“不应展露她们的饰物”，即饰物所在之处，除非是《古兰经》中提到的那些人。这些人可以看见女子在家中穿着家居服时显露在外的部分。阿什-沙菲仪在其《穆斯纳德》中转述，宰奈卜·宾特·艾布·赛莱玛曾由阿斯玛（祖拜尔之妻）哺乳。她说：“我把他看作父亲。他进来时我正在梳头，他会拉起我的一缕头发说：‘过来。’”还有传述说，艾布·苏福扬来到麦地那更新侯代拜和约时，去见他的女儿乌姆·哈比芭，她是先知的妻子。他进入她的房间时，她把先知的床铺叠了起来，使他不能坐在上面。她在父亲面前没有遮掩。她把此事告诉了安拉的使者（愿主福安之），先知认可了她的做法，也没有命令她在父亲面前遮掩，因为他是她的近亲（mahram），尽管他当时是多神教徒。

“They should not show their Zeenah (charms) 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; and let them not swing their legs (in walking) so as to draw attention to their hidden charms”. [An- Nur: 31] All of these are allowed to see of the woman's hair, neck and places of bracelet, necklace, and leg band, as well as other places that fit the category of charms (Zeenah). This is because Allah (swt) says: “They shouldn't show their charm” i.e. the place of their charm (Zeenah), except to those mentioned in the Qur'an. Such people are allowed to see what appears of her when she is wearing house clothes. Ash-Shafee reported in his Musnad from Zaynab bint Abi Salama that she was breastfed by Asmaa, Az-Zubayr's wife. She said: “I used to see Him as a father. He used to walk in while I was combing my hair - He would hold a lock of my hair and say come here.” It was also reported that Abu Sufyan upon coming to Madinah to renew the treaty of Hudaybiyah, went to his daughter, Ummu Habibah, who was the Messenger's wife. Upon entering her house, she folded the Messenger's bed so that He would not sit on it. She did not cover up in his presence. She mentioned the incident to the Messenger of Allah (pbuh), and He approved of her action and did not order her to cover up in her father's presence as He was a mahram to her even though He was a Mushrik.

关于非мах兰（非至亲）、非求婚者、也非丈夫的人，伊斯兰教法对其看待女子的情形有详细的规定。若男子需要看女子，或女子需要看男子，则只允许看其中必要的部分。除此之外，他或她不得看超过脸和手的部分。那些可能有必要看女子身体上立法者所允许看的部位的人，包括医生、护士、调查人员及其他类似的人。据传，先知ﷺ委派萨阿德裁决班·古赖扎部落之事时，他会掀开孩子的腰布（即用来遮盖私处的布）。另外，有人带来一个偷窃的男孩到欧斯曼面前，愿真主喜悦他，欧斯曼说：“看看他的腰布下面。”他们发现没有阴毛，于是没有砍他的手。欧斯曼的这一做法是在圣门弟子完全知情的情况下进行的，他们都没有反对，因此这被视为公议（伊吉玛尔）。

With regards to the person who is non-Mahram, not proposing, nor a husband, there are detailed rules that address his seeing of a woman. If there is a need for the man to look at the woman or the woman to look at the man, then it is allowed to look only at that part which is necessary. Other than that, He or she is not allowed to see more than the face and hands. People who might have a need to look at such parts of the woman's body which the Legislator allowed them to see include the doctor, the nurse, the investigator and other such people. It was reported that when the Prophet (pbuh) appointed Saad to give his verdict on Bani Quraythah, He used to remove children's Izar (piece of cloth used to cover their private parts). Also, Uthman, may Allah be pleased with Him, was brought a boy who stole. Uthman said: “Look under his Izar.” They found no pubic hair and so did not cut his hand. Uthman's action was with the full knowledge of the sahabah and none of them objected, therefore this is considered Ijma’a.

然而,如果无需看这些部位,且非卖身份的男子不属于那些没有欲望和能力的人,那么他只允许看脸和手,禁止看其他任何部位。阿伊莎传述说,阿斯玛·本特·艾布·伯克尔穿着薄衣走进安拉的使者ﷺ的房间。使者ﷺ把脸转开,说:“阿斯玛啊,女子到了成年之后,除了这个和这个之外,别人不可以看她。”并指了指自己的脸和手。脸和手是《古兰经》中唯一的例外,即允许不禁止展示迷人之处的部位。安拉(SWT)说:

However, if there is no need to look at such parts, and the non-Mahram man is not from the people who have no desire and ability, He is allowed to see the face and hands only and is forbidden to look at anything else. Aisha reported that Asmaa bint Abu Bakr entered the quarters of the Messenger of Allah (pbuh) wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” and He pointed to his face and hands. The hands and face are the only exception made by the Qur'an to the prohibition of showing the places of charm. Allah (swt) said:

“且让她们不要显露她们的装饰，除非是外露的部分”。[光明章：31] 伊本·阿拔斯在解释上述尊贵的节文时说，这指的是脸和双手。命令女人不要显露她的装饰，就是命令她不要显露她的私处（Awrah）。禁止她显露，就意味着禁止男人看她们。把外露的部分作为禁止显露的例外，也就意味着它是禁止观看的例外。因此，可以看它们。所以，非至亲的男子可以看非至亲女子的脸和双手。允许的观看，仅限于能够让他认出她、把她与其他女子区分开来的程度，以便在需要时为她或反对她作证；能够在与她做买卖、租赁往来时认出她；或者在她向他借钱或他向她借钱时能够辨认她。

“And let them not show their charms except that which is apparent from it”. [An- Nur: 31] Ibn Abbas in explaining the above honourable Ayah said this means the face and hands. The command to the woman not to show her charm is a command not to show her private parts (Awrah). The fact that it is prohibited for her to show them means it is prohibited for men to look at them. To make what is apparent as an exception from the prohibition of showing them means it is an exception from the prohibition of looking at them. This means, it is allowed to look at them. Therefore, a non-Mahram man is allowed to look at the face and hands of a non-Mahram woman. The look that is permissible is limited to that which would enable Him to recognise her and distinguish her from other women whom He might testify for or against if required, to recognise her if He traded with her, rented to or from her, or to identify her if He borrowed from, or lent money to her.

同样，女性也被允许看男性非私密部位的身体。阿伊莎说：先知穆罕默德ﷺ在清真寺里，我观看阿比西尼亚人表演时，他会用自己的外衣遮住我。另外，先知ﷺ完成开斋节的讲道后，与比拉勒一同走向妇女，为她们讲道，并命令她们施舍。由此可见，先知ﷺ允许妇女看男性。至于看的范围仅限于非私密部位，这是因为阿伊莎当时在观看阿比西尼亚人玩耍，她看到的是除私密部位之外的全部身体。因此，看并不受限制，而是绝对的。此外，阿慕尔·本·舒艾卜从他的父亲、他的祖父处转述，他说：“安拉的使者ﷺ说：‘如果你让你的仆人与你的奴隶或雇工结婚，你就不应看肚脐以下、膝盖以上的任何部位，因为那是私密部位。’”从这段圣训可以得出结论：允许看除此部位之外的其他部位。这种允许不受限制，因此包括男性和女性。

Similarly, the woman is allowed to look at non-Awrah body parts of the man. Aisha said: The Messenger of Allah (pbuh) used to cover me with his garment while I was watching the Abyssinians in the masjid. Also, when the Prophet (pbuh) finished the Eid Khutbah, He went to the women with Bilal and preached to them and commanded them to give sadaqa. It is clear from this that the Messenger (pbuh) approved the women to look at men. As for looking being restricted to the non-Awrah parts, this is because Aisha was watching the Abyssinians playing, where she saw all of them except the 'Awrah. Looking was therefore, not restricted, rather it was absolute. Also, Amru bin Shuayb reported from his father from his grandfather who said: “The Messenger of Allah (pbuh) said: “If you get your servant married to your slave or a hired hand, you should not look at anything below the navel and above the knee, for it is ‘Awrah.” One can conclude from this Hadith, permission to look at other than this area. The permission is not restricted and thus includes men and women.

至于乌姆·赛莱麦的圣训，她说：“哈福赛和我正与先知ﷺ坐在一起，伊本·乌姆·麦克図姆请求入内。先知ﷺ对我们说：‘你们要躲避他。’我说：‘安拉的使者啊，他是盲人，看不见我们。’先知ﷺ说：‘难道你们两人也是盲人，看不见他吗？’”这段圣训由艾卜·达伍德等人转述，其传述链经由纳班。奈萨伊说：“我们只知道除祖赫里之外，没有人从纳班处转述。”伊本·阿卜杜勒·伯尔说：“纳班是不为人知的，除了祖赫里所传的这段圣训外，没有已知的从他那里转述的内容。”来自不为人知之人的传述，属于孱弱（Daif）圣训，不能作为证据。

As for the report of Umm Salamah in which she said: “Hafsah and I were sitting with the Prophet (pbuh) and Ibn Umm Maktoom sought permission to enter. The Prophet (pbuh) said (to us): ‘hide from Him’. I said: ‘O Messenger of Allah, He is blind and cannot see.’ He (pbuh) said: ‘Are you both blind and cannot see Him?”’ This Hadith is reported by Abu Daud and others on the authority of Nabhan. An-Nisai said: “We do not know persons who reported from Nabhan except Az-Zuhri.” Ibn 'Abd el- Birr said, 'Nabhan is unknown, no narration from Him is known except this Hadith by Az-Zuhri'. The narration from the unknown is a weak (Daif) Hadith, which is not good as an evidence.

至于贾里尔·本·阿卜杜拉所传的圣训，他说：“我曾问安拉的使者（愿主福安之）关于突然的一瞥，他命令我把目光移开。”又有阿里所传的圣训，他说：安拉的使者（愿主福安之）对我说：“不要在第一眼之后再紧跟着看第二眼。第一眼对你是允许的，第二眼则不然。”这些圣训是针对男人看女人，而非女人看男人。从第一段圣训可以理解，所禁止的是看脸和手以外的部位，因为这两处是可以被看见的。第二段圣训则是针对反复注视的禁止，因为反复注视可能引发欲望。禁止的并不是单纯的看一眼。

As for what was reported from Jarir ibn Abdullah who said: “I asked the Messenger of Allah (pbuh) about the look of surprise, so He commanded me to look away.” And what was reported from Ali who said: The Messenger of Allah (pbuh) said to me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These Ahadith are regarding men looking at women, not women looking at men. What is understood from the first Hadith is looking at other than the face and hands, since they are allowed to be seen. The second Hadith is addressing the prohibition of looking repeatedly since it might cause desire. The prohibition is not regarding the mere looking.

关于安拉的话语：“你告诉信士们，叫他们低下目光”，它指的是低下目光，不去看信士们被禁止去看的事物，而只看被允许看的事物。它并不是指绝对地低下目光。这一点是因为立法者允许人看自己的玛赫兰（不可结婚的至亲）的头发、胸部、乳房、手臂、腿和脚。至于非玛赫兰的女人，只允许看她的脸和双手，不得看超过此范围的部分。此外，“降低目光”（Ghadd ul Basar）一词，仅仅是指降低视线。

As for the saying of Allah: “And command the believers to lower down their gaze”, it refers to lowering their gaze from that which the believers are forbidden to look at, and restricting themselves to that which is allowed to be looked at. It doesn't mean lowering the gaze absolutely. This is true due to the fact that the Legislator has permitted looking at the Mahrams hair, chest, breasts, arms, legs and feet. As for the non-Mahram woman, it is not allowed to see of her more than her face and hands. In addition, the word Ghadd ul Basar (lowering the gaze) is merely lowering one's sight.

因此,男女之间可以互相看,只要所看的不是对方的私处(’Awrah),且没有淫欲之意。女性的’Awrah是除脸和双手以外的整个身体。因此,她的颈部、头发(哪怕一根)以及头部的任何一侧都属于’Awrah。除此之外的部分都必须遮盖。这一结论取自安拉(SWT)的话:“除了其中显露的部分,不要显露她们的装饰。”所谓显露的部分,就是脸和双手,因为这些部位是穆斯林妇女在先知ﷺ面前所展示的,先知ﷺ以沉默表示认可。此外,这些部位也是朝觐和礼拜时所露出的部分,也是在使者ﷺ时代,即启示此节经文之时,通常所露出的部位。

Therefore, it is allowed for the man and woman to look at each other as long as they are looking at other than each others 'Awrah and without the intention of lust. The 'Awrah of the woman is her entire body except her face and hands. Thus, her neck, hair (even one hair) and any side of her head are 'Awrah. Anything other than that must be covered. This is taken from the saying of Allah (swt): “And they are not to show their charms except that which is apparent”. That which is apparent are the face and the hands because they are the body parts that were shown by the Muslim women in front of the Prophet (swt) and to which He approved by his silence. Also, these are the parts of the body that are shown in Hajj and Salah, as well as being the parts which were usually shown at the time of the Messenger (swt), i.e. at the time of the revelation of the Ayah.

此外,还有其他证据证明,女性的私处(Awrah)是her整个身体,只有双手和面部是例外。先知说:“女人是私处(Awrah)。”他还说:“女人一旦到了青春期,除了这个以外,不得显露任何部分。”他握住自己的手臂,在他的拳头和手之间留出大约一拳的距离。在另一则传述中,他(SWT)对阿斯玛·本特·艾布·伯克尔说:“阿斯玛啊,女人一旦到了青春期,除了这个和这个之外,不应看到她身上的任何部分。”他指着自己的面部和双手。这些都是清晰明确的证据,表明女性的整个身体都是私处(Awrah),面部和双手除外;女性有义务遮盖她的私处(Awrah),即除面部和双手之外的整个身体。

Furthermore, there are other proofs confirming that the woman's 'Awrah is her entire body while her hands and face are the only exception. The Messenger of Allah (pbuh) said: “The woman is ‘Awrah.” He also said: If the woman reaches the age of puberty, she is not permitted to show but her face and what is beyond this (point), where He held his arm and left a distance of a fist or so between his fist and the hand. In another report, He (swt) said to Asmaa bint Abu Bakr: “O Asmaa, if the woman reaches the age of puberty, nothing should be seen of her but this and this” - pointing to his face and hands. These are clear and explicit evidences that the entire body of the woman is 'Awrah with the exception of the face and hands, and that the woman is obliged to cover her 'Awrah i.e. her entire body with the exception of the face and hands.

关于用来遮盖女性身体的材料，立法者并没有规定某种特定的服饰来遮盖羞处（'Awrah）。立法者只是说：不让羞处显露出来，即羞处不应显现，她们不得显露，也不应被人看见。因此，任何能遮盖她全身、只露出脸和双手的衣物，无论其款式如何，都被视为遮盖物（Saatir）。所以，长裙、裤子、短裙或袜子，都被视为遮盖物。这是因为立法者既没有规定衣物的种类，也没有规定衣物的样式。因此，凡是能遮盖羞处、即透过它看不到羞处的布料，无论其款式、种类和件数如何，都被视为在法律上有效的羞处遮盖物。

As for the material used for covering the body of the woman, the Legislator did not specify a specific attire to cover the 'Awrah. The Legislation merely said: and not to appear from her i.e. the 'Awrah should not appear, they are not to show, she is not allowed to show, and it is not fitting to be seen from her. Thus, any type of clothing that covers her entire body except her face and hands is considered a covering (Saatir) whatever its shape. So, the long dress, the pants, skirt or the socks are all considered covering (Saatir). This is because neither the type of clothes nor the shape of clothes has been specified by the Legislator. Therefore, every cloth that covers the 'Awrah i.e. the 'Awrah is not seen through it, is considered legally valid to cover the 'Awrah regardless of its shape, type and number of pieces.

然而,立法者规定衣服必须遮盖皮肤。这意味着衣服必须遮住肤色,例如不能让人看出是白色、红色或黑色的皮肤。换言之,用来遮盖“Awrah”的任何东西,都必须以使人无法辨认肤色的方式遮盖。如果衣物薄到能让肤色显露出来,那么这种衣物就不适合遮盖“Awrah”。在这种情况下,“Awrah”被视为已经暴露,因为除非遮住了皮肤,否则这种遮盖不被视为有效。 据“Aisha”(愿安拉喜悦她)传述,Asmaa bint Abu Bakr 穿着薄衣进入安拉使者ﷺ的住处。他ﷺ别过脸去,说:“Asmaa啊,女子一旦到了发育的年龄,除了这个和这个之外,其他部位都不允许被看见。”安拉的使者ﷺ没有把这件薄衣视为遮盖了“Awrah”。他ﷺ认为Asmaa暴露了她的“Awrah”,因此他别过脸去,并命令她穿上能遮盖“Awrah”的衣服。Usama的圣训进一步说明了这一点:使者ﷺ询问他关于“cuptiyah”(薄衣)的情况,他回答说自己让妻子穿了这种衣服。使者ﷺ回应道:“命令她在里面穿一件“ghilalah”(内衬衣),因为我担心它会显出她骨骼的形状。” “cuptiyah”是一种质地轻薄的布料。使者ﷺ得知Usama让妻子穿了这种衣服后,便命令他告诉妻子在里面穿一件衣服,以免她的皮肤透过“cuptiyah”布料显露出来。使者ﷺ说:“命令她在里面穿一件“ghilalah”。”他说明此命令的理由是:“因为我担心它会显出她骨骼的形状。”他ﷺ所用的词是“tasif”,这个词用于形容透明的东西。 因此他所说的"Tasif"(تصف)派生自动名词"wasf"。"Wasf"只用于能显示其背后之物的情况,而不用于描述其背后身体形态的情况。这就是为何(SWT)说"Tasif"而非"Tushakkil",即:我担心它会显露其背后之物,指骨骼的大小,也就是骨骼的颜色,而非形状。上述两段圣训都清楚表明,立法者规定用来遮盖"Awrah"的材料必须遮住皮肤,使其不会显露背后之物。因此,女性必须使用不太薄的布料来遮盖"Awrah"。

However, the Legislator stipulated that clothes must cover the skin. This means the clothes must hide the colour of the skin, for example, it should not be identified as white, red or black. In other words, whatever is used to cover the 'Awrah must do so in such a way that the colour of the skin is not known. If the clothing is thin enough to let the colour of the skin be seen, then that clothing is unfit to cover the 'Awrah. The 'Awrah in such cases is considered to be revealed, for the covering is not considered valid unless it conceals the skin. 'Aisha, may Allah be pleased with her, reported that Asmaa bint Abu Bakr entered upon the dwelling of the Messenger of Allah (pbuh) while wearing thin clothes. He (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this.” The Messenger of Allah (pbuh) did not consider the thin garment to be covering the 'Awrah. He (pbuh) considered Asmaa to have revealed her 'Awrah, to which He reacted by turning his face away and commanded her to wear a garment, which would cover her 'Awrah. This is further illustrated by the Hadith of Usama where the Messenger (pbuh) inquired from Him about the cuptiyah (thin garment) and to which He replied that He dressed his wife in it. The Messenger (pbuh), in response said: “Command her to wear a ghilalah (under garment) underneath it, for I fear it might describe the size of her bones.” The cuptiyah cloth is a type of cloth that is thin. Once the Messenger (pbuh) found out that Usama dressed his wife in it, He commanded Him to tell her to wear a garment under it in order for her skin not to appear through the cuptiyah cloth. The Messenger (pbuh) said: “Command her to wear a ghilalah under it”. He gave his reason for this command by saying: “For I fear it might describe the size of her bones.” The word He (pbuh) used was tasif. Such a word is used in reference to something that is transparent. Thus his saying Tasif is derived from the verbal noun wasf. Wasf is only used for something that shows what is behind it, and not for something that describes the form of the body behind it. That is why He (swt) said Tasif and not Tushakkil, i.e. I fear that it will reveal what is behind it, meaning the size of the bones, that is, their colour, not their shape. Both of the above mentioned Ahadith are clear that the Legislator stipulated that the material used to cover the 'Awrah must cover the skin in such a way that it does not reveal what is behind it. Therefore, the woman must use a cloth that is not too thin in order to cover the 'Awrah.

这一主题是关于遮盖羞处（'Awrah）。不应将此问题与妇女在公共生活中的着装，或某些类型服装所体现的炫耀美丽（Tabarruj）相混淆。即使某件衣服遮盖了羞处，也不意味着妇女可以在公共场合穿着它；在公共场合，立法者已规定了特定的服装样式。仅仅使用某种能遮盖羞处的物品在公共场合穿着是不够的。例如，裤子确实能遮盖羞处，但仍不能单独在公共场合穿着，即不宜穿着它走在大街上。这是因为沙里尔（Shar'a）规定了在大街上必须穿着的特定服装。如果妇女违背立法者的命令，穿着与立法者所规定不同的衣服，她就犯了罪。因此，遮盖羞处的问题不得与妇女在公共场合的着装相混淆。同样，遮盖羞处的问题也不得与炫耀美丽（Tabarruj）的问题相混淆。例如，只要裤子的材质不薄，它确实能遮盖羞处，但这并不意味着妇女可以在非至亲（非mahram）男子面前穿着它，以至于展现其美丽与魅力。在这种情况下，她虽然遮盖了羞处，却处于炫耀美丽（Tabarruj）的状态，而这是立法者所禁止的。所以，妇女羞处被遮盖，并不意味着她的衣着就能防止她处于炫耀美丽的状态。因此，不应混淆遮盖羞处与炫耀美丽这两个问题，二者各不相同。

This is the subject of covering the 'Awrah. This subject should not be confused with the woman's dress in public life, or the Tabarruj (revealing the beauty) portrayed by some types of clothes. Even though a garment covers the 'Awrah, it does not mean that the woman is allowed to wear it in public, whilst in public a specific type of clothing has been specified by the Legislator. To merely use something that covers the 'Awrah while in public is not sufficient. So trousers, for example, do cover the 'Awrah, but still cannot be worn alone in public i.e. it is not proper to be worn in the main street. This is because there is a specific dress that Shar’a obliged to be worn in the main street. If the woman disobeyed the command of the Legislator and wore clothes different from those determined by the Legislator, she would have sinned. The issue of covering the 'Awrah therefore, must not be confused with the woman's dress in public. Similarly, the issue of covering the 'Awrah must not be confused with the issue of Tabarruj. Trousers for example, as long as they are not made of thin material, do cover the 'Awrah, but this does not mean that a woman can wear them in front of non-mahram men in such a way that she would be revealing her beauty and charm. While she would be covering her 'Awrah in this case, she would be in a state of Tabarruj, which is forbidden by the Legislator. So, the fact that the woman has her 'Awrah covered, does not mean that her clothing prevents her from being in a state of Tabarruj. Consequently, there should be no confusion between the issues of covering the 'Awrah and Tabarruj. Each is different from the other.

关于女性在公共生活中的着装，立法者要求她穿一件外袍（Jilbab，长袍），遮盖住她在家中的衣服，并垂落至遮住双脚。如果她没有这样的外袍（Jilbab），她必须向邻居、女友或亲戚借一件。如果无法借到，她不得在没有这种外衣的情况下外出。若她在家常服外没有披外袍就出门，她便有罪，因为她放弃了来自真主（SWT）的一项义务。这是针对女性衣着的下半部分而言的。至于上半部分，她必须戴盖头（Khimar）或类似之物，遮盖整个头部、颈部以及衣襟在胸前的开口。女性外出时应当备有这样的盖头，因为这构成了女性在公共生活中的上半身着装。女性一旦拥有这两件衣物，便可以离家外出。如果女性没有这两件衣物，她根本不得外出。这是因为穿戴这两件衣物的命令是普遍性的，并且将一直如此，因为没有证据可以对此作出例外。至于要求在公共生活中穿戴这两件衣物的证据，是真主（SWT）关于上半身衣着的经文所说：

With regard to the woman's dress in public life, the Legislator has obliged her to wear a wrap (Jilbab) which conceals her (home) clothes and drapes down until it covers her feet. If she does not have such a wrap (Jilbab), she must borrow one from a neighbour, female friend or relative. If she is unable to borrow one, she is not allowed to go out without such a cloth. If she leaves without a wrap over her (home) clothes, she would be sinful, for she has abandoned an obligation from Allah (swt). This is in reference to the lower portion of woman's clothes. As for the upper portion, she must have a Khimar (head cover) or anything similar, which covers the entire head, the neck and the opening of the garment on the chest. Such a Khimar should be available when she goes out in public as this constitutes the upper portion of the woman's dress in public life. Once the woman has these two items of clothing, she is allowed to leave her home. If the woman does not have these two pieces of clothes, she is not allowed to go out at all. This is because the command to wear these two pieces is general and it will remain so, since there is no proof to make an exception to that. As for the evidence which obliges these two items of clothing to be worn in public life, it is the saying of Allah (swt) with respect to the upper part of the clothing:

“让她们把头巾（khumur）垂到胸口（juyub）上。不要向丈夫以外的人显露她们的装饰……”[《光明章》：31] 至于真主（SWT）关于下半身的话：

“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...” [An- Nur: 31] As for his (swt) saying regarding the lower half:

“哦，先知啊！你应当告诉你的妻子、女儿和信士们的妇女，让她们把外袍（Jalabeeb）从头到脚披盖在身上。”[《艾哈ザブ》：59]此外，据温姆·阿提亚（愿真主喜悦她）传述，她说：真主的使者ﷺ命令我们带领年轻的女子、经期中的妇女和戴面纱的妇女去参加两大节日的礼拜。经期中的妇女要远离礼拜，但要见证善行，并聆听对穆斯林的劝勉（Da'wah）。我问：“真主的使者啊，那没有Jilbab的人怎么办呢？”他说：“让她借用她姐妹的Jilbab。”这些证据清楚地表明了妇女在公共场合的着装。真主在上述经文中，准确、完整、全面地描述了真主（subhanahu wa ta'ala）所规定妇女在公共生活中应穿的服饰。关于妇女上身衣着，真主（subhanahu wa ta'ala）说：

“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jalabeeb) all over their bodies” [Al- Ahzab: 59] Additionally, it has been narrated from Umm Atiyya (ra.), who said: The Messenger of Allah (pbuh) ordered us to bring out the young women, the menstruating women and veiled women for the two Eid festivals. The menstruating women were to keep away from prayer, yet witnessing the goodness and the Daw’ah (address) to the Muslims. I asked, “O Messenger of Allah, what about one who does not have a Jilbab?.” He said: “Let her use the Jilbab of her sister”. These evidences are clear in their indication of a woman's dress when in public. Allah has thus described accurately, completely and comprehensively in these above verses clothing which He (swt) has obliged the woman to wear in public life. Allah (swt) has said with respect to the upper part of a woman's clothing:

“让她们把头巾（khumur）垂放到胸前（juyub）”[光明章：31]，即把头巾披盖在颈项和胸前，遮住衣领和长袍的领口，不让颈项和胸部外露。至于女性下身的衣着，真主（SWT）说：

“Let them draw their head-coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] i.e., to drape their head-coverings over their necks and bosoms and to conceal the collar of the shirt and garment from the neck and chest. As regards the lower part of a woman's clothing He (swt) said:

“让她们把外衣拉下来遮盖全身”[古兰经 33:59]，即把她们在外出时穿在日常衣服之外的长袍披在身上，披着一件罩衣（Mula'a）或一块垂下的布（Milhafa）。关于这种衣着应当如何穿戴，真主（SWT）说：

“To draw their cloaks all over their bodies” [Al- Ahzab: 59] i.e. to drape their garments over their bodies which they wear over their normal clothes when going out, wearing a cover (Mula'a) or sheet (Milhafa) of cloth which is draped down. Concerning the general manner in which this clothing should be worn Allah (swt) has said:

“他们不显露其修饰，除非是那些已经显露的部分”[《光明章》：31]。身体上的修饰部位，包括耳朵、手臂和小腿，不应显露，只能显露在此节经文降示时通常可见的部分，即双手和面部。依照这一严格的描述，妇女在公共生活中的着装便清楚明白了。乌姆·阿提雅的圣训非常明确地说明，她外出时有义务在日常衣服之外再穿一件遮盖的外袍。她曾对使者ﷺ说：“真主的使者啊，没有jilbab的人怎么办？”使者ﷺ吩咐她：“让她借用姐妹的jilbab。”她又向使者ﷺ说，自己没有可以罩在衣服外面的衣物，无法外出，于是使者ﷺ吩咐她向姐妹借一件。这意味着，如果她借不到，外出便是不正确的。这表明该圣训中的命令构成义务（Wujub）的迹象（Qarina）。因此，妇女想要外出时，有义务在日常衣服之外穿上jilbab。规定jilbab应垂至地面，遮住双脚，因为真主在经文中说：“让她们把外袍（Jalabeeb）拉下来遮住全身。”[《同盟军》：59]，即她们应当把jilbab垂下，因为此处的介词min不是表示部分，而是表示解释。换言之，她们应当把披巾（Mula'a）和外罩（Milhafa）垂至地面。另据伊本·欧麦尔转述，使者ﷺ说：“在复活日，真主不会怜悯那些因傲慢而将衣服拖在身后的人。”乌姆·赛莱玛问道：“那么女人们对裙裾该怎么办呢？” 他回答说:“让她们把裙摆放下一掌宽。”她问道:“那样的话她们的脚就露在外面了!”他接着说:“那就放下一前臂的长度,不要更多。”这清楚地表明,套在衣服外面的外袍,即罩袍(Mula'a)和披巾(Milhafa),应当垂落至地面,直到遮住双脚。即使双脚穿着袜子或鞋子遮盖了,也不能代替外袍垂落至地面、并以能看出其已经垂落的方式穿着。如果双脚已经由鞋袜遮盖,就无需再以外袍遮住双脚;但外袍必须放下,而且宽大的长袍(Jilbab)必须明显地垂向地面,使人清楚地看出这是公共场合的服饰,是妇女有义务穿着的。垂落必须清晰可见,这符合安拉(SWT)的话:“让她们把外袍拉下来遮住自己。”[奥扎布章:59]由此可见,妇女有义务拥有一件宽大、宽松的外袍,出门时穿在日常衣服外面。如果她没有这样的外袍而想出门,她应当向姐妹借一件,即向任何穆斯林女子借一件穿在家常衣服外面的衣服。如果找不到可以借的人,她就不应出门,直到找到可以穿在家常衣服外面的衣服为止。如果她穿着家常衣服出门,而没有穿宽大、宽松、垂落至地面的外袍,那么即使她的全部私处都已遮盖,她也是有罪的。穿着宽大、宽松、垂落至地面并遮住双脚的外袍是必尽的义务(Fard)。如果她不穿这件衣服,就是违背了这项义务,在安拉(SWT)看来是有罪的。 她将受到国家施加的塔祖尔刑罚（自由裁量性惩罚）。

“And they do not show off their charms (Zeenah) except only that which is apparent” [An- Nur: 31] The objects of charm in terms of the parts of the body including ears, arms and lower leg should not be shown except of that which normally appeared of her at the time this verse was revealed, i.e. the hands and face. According to this strict description it is clearly evident what the dress of the woman is in public life. The Hadith of Umm Atiyya explains very clearly the obligation on her to wear a garment which covers her normal clothes when she goes out. When she said to the Messenger (peace and blessings be upon Him): “Oh Messenger of Allah what about one who does not have a Jilbab?” The Messenger (pbuh) ordered her, “Let her use the Jilbab of her sister”. When she said to the Messenger that she did not have a garment to wear over her clothing so that she may go out, He (pbuh) ordered her to borrow one from her sister. This means that if she is unable to borrow one then it would not be correct for her to go out. This is an indication (Qarina) that the order in this Hadith constitutes an obligation (Wujub). It is obligatory therefore, for the woman to wear a Jilbab over her normal clothes when she wishes to go out. It is stipulated that the Jilbab is draped down to the floor until it conceals the feet because Allah says in the Ayah: “to draw their cloaks (Jalabeeb) all over their bodies.” [Al- Ahzab: 59] i.e. they should drape their Jilbabs because the preposition min here is not partative but explanatory. In other words they should drape their cover (Mula'a) and sheet (Milhafa) down towards the floor. Since it has been narrated on the authority of Ibn Umar that the Messenger of Allah (pbuh) said: “’On the Day of Judgement, Allah will not look with mercy towards the one that trails his garment behind Him/herself in haughty pride’. Umm Salama asked: ‘What are the women to do with the hems of their dresses?’ He answered: ‘Let them increase their hems the length of a hand span’. She enquired: ‘Then their feet will be uncovered!’ He then replied: ‘Let them increase a fore arm’s length and no more’”. This clearly shows that the garment which is worn over one's clothes i.e. the cover (Mula'a) and sheet (Milhafa) - should be draped down towards the floor until it covers the feet. Even if the feet were to be concealed by wearing socks or shoes, that will not substitute the draping of the garment down towards the floor in the manner which indicates that it has been draped. It is not necessary to cover the feet (by the draping of the garment) if the feet are concealed (by wearing shoes and socks). But the draping of the garment must be done, the Jilbab must come down towards the floor in a clear manner such that it is understood that it is the dress of public life, which the woman is obliged to wear. The draping must be plain to see in accordance with the saying of Allah (swt): “Draw down their Jilbabs.” [Al- Ahzab: 59] It is clear from this that the woman is obliged to have a wide and loose fitting (baggy) garment, which she wears over her normal clothes in order to go out. If she does not have such a garment and she wishes to go out then she should borrow one from her sister, i.e. she should borrow the dress from any Muslim woman, which is worn over her home clothes. If she did not find someone to borrow from, she should not go out until she finds a garment to wear over her home clothes. If she goes out wearing her home clothes without a wide and loose fitting garment which drapes down towards the floor then she would be sinful even if her entire 'Awrah was covered. Wearing a wide and loose fitting garment, which drapes down towards the floor until the feet, is obligatory (Fard). If she does not wear this garment, she will be going against this Fard and is sinful in the sight of Allah (swt). She will be punished by the state with the penalty of T’azeer (discretional punishment).

关于男女互相观看的问题，还有两个问题有待讨论。第一个问题是，经主人允许，非玛哈兰的男子进入家中，看到身着平常居家衣服的女子，并看到了超出手和脸范围的身体部位。第二个问题是，非穆斯林乃至穆斯林女子在公共场合露出了超过手和脸的部分。这两个问题都是现实存在的，它们对穆斯林的困扰也是现实。因此，必须阐明安拉（SWT）就这两个问题所作的裁定。

Two issues remain to be discussed with regards to the woman looking at the man and the man looking at the woman. The first issue is the presence of male non-Mahrams in houses with the permission of their occupants, and their looking at the women who are attired in their normal home clothes and seeing the parts of the woman's body which exceed the limit of the hands and face. The second is the issue of non-Muslim and even Muslim women in public who display more than their hands and face. These two issues are a reality and so is the reality of their affliction on Muslims. Therefore, the ruling of Allah (swt) with regards to these two issues must be clarified.

第一个问题是：兄弟或亲戚可能与其妻子同住一屋，妻子们在家中穿着家居服出现在彼此面前，头发、颈部、手臂和小腿都露在外面，家居服所能显露的其他部位也都露出。她的大伯子、小叔子，或其他非近亲的亲属，看她的方式与看她的兄弟、父亲以及其他此类的近亲（mahram）并无二致，尽管她的大伯子或小叔子与其他任何非近亲的男子一样，都是非mahram。同样，亲属之间相互走访，例如表兄弟姐妹（包括母系和父系一方），以及其他此类非mahram的亲戚或非亲属，也会出现这种情况。他们会向这些女子问候，并与她们同坐，而女子身着平时在家穿的衣服，露出的部分超过了手和脸，如头发、颈部、手臂和小腿。非mahram的男子对待她们这些未遮盖的女性亲属，就像对待mahram一样。可悲的是，这一问题十分普遍，大多数穆斯林都深受其害，他们还以为这是被允许的（Mubah）。 关于此事的裁决是：安拉绝对禁止女子成为被观看的对象或被用来满足情欲。祂将情欲之享受的例外给予了配偶，然后又把观看的例外给予了十二类人以及与他们相似的人，例如伯父、舅父等。安拉（SWT）允许女子在所有男子面前显露双手和面部。带有情欲的、即淫欲的目光是完全haram的，丈夫除外。仅仅出于一般观看而看双手和面部，无疑是被允许的（Mubah），不设限制。看超过双手和面部的部分，则绝对是Haram的，安拉所提及的mahram除外。

As for the first issue, there may be brothers or relatives living together in the same house with the wives of each appearing before each other in their home clothes, with their hair, neck, arms and lower legs showing as well as anything else the home clothes may reveal. Her brother-in-laws or her nonmahram relatives look at her in the same way as her brothers, father and other such Mahrams look at her, even though her brother-in-law is non- Mahram like any other non-Mahram. Similarly, relatives visit each other such as cousins (on the maternal and paternal sides), and other such non-mahram relations or non-relatives. It happens that they greet the women and sit with them whilst they are attired in their normal home clothes that show more than their hands and face such as their hair, neck, arms and lower legs. The non-Mahram men deal with their uncovered female relatives as if they are Mahrams. Sadly, this problem is widespread and most Muslims are afflicted by it and they think it is permitted (Mubah). The ruling concerning this is that Allah has absolutely forbidden the woman to be an object to be looked at or for sensual pleasure. He made the sensual pleasure an exception for spouses and then He made the charms i.e. the gaze at it, an exception for twelve categories of people in addition to them and those that are similar to them such as the maternal and paternal uncles. Allah (swt) made an exception of the woman showing her hands and face to all men. The sensual pleasure, that is, the lustful look is completely Haram except for the husband. Looking at just the hands and face as a mere look is undoubtedly permitted (Mubah) without restriction. Looking at more than the hands and face is absolutely Haram except for the Mahrams whom Allah has mentioned.

前面已经讨论过公共生活中，依据经文（Nusus）所作的沙里尔裁决。至于私人生活，立法者允许女性在家务劳动时，露出超出通常可见的手和脸的部分。真主（SWT）说：

Previously discussed was the Shari'ah ruling with regards to public life as can be found in the texts (Nusus). Regarding the private life, the Legislator has permitted the woman to reveal more than the hands and face of that which normally appears when she does the housework. Allah (swt) said:

“{哦，信道的人们！你们的奴隶和你们中未到成年的男孩，应当在三个时间向你们请求允许（才可进入你们的面前）：晨礼之前，你们脱下衣服的午间休息时，以及宵礼之后}”［光明章：58］真主（SWT）命令尚未到达发育年龄的男孩和奴隶，不得在这三个时间进入妇女处。随后，祂允许他们在这三个时间以外进入。

“Oh you who believe! Let your legal slaves and slave-girls, and those amongst you who have not reached the age of puberty ask your permission (before they come to your presence) on three occasions; before fajr (morning) prayer, and while you take off your clothes for the noon day (rest), and after ishaa (late-night) prayer” [An- Nur: 58] Allah (swt) has ordered the boys who have not reached the age of puberty, and slaves, not to call upon women at those three times. He then permitted them to enter at other than those three times:

“{这三个时间是你们的隐私时间，除此之外，你们和他们都无罪过，因为你们彼此常要走动}”。[《光明章》：58] 显然，除这三个时间之外，年幼的男孩和女主人的奴仆可以不经允许进入女子的房间，而女子身着家常服装。因此可以理解，女子在家中穿着家常服装居住是被允许的，她可以在年幼的男孩和奴仆面前以这种服装出现。由此可以确定，女子穿着家常服装在自己家中生活，毫无疑问，也不构成罪过。年幼的男孩和她的奴仆在这种情况下进入她的家，并看见她这样的样子，是被允许的。与奴仆相似的，还有在家中工作的仆人，即使他们是非至亲的男子。由于经文以他们与家人常要走动为理由，允许奴仆不经允许而进入，正如安拉（SWT）所说：

“These three times are of privacy for you, other than these times there is no sin on you or on them to move about”. [An- Nur: 58] It is clear that other than at those three times, young boys and the slaves of women can visit women without their permission whilst wearing their home clothes. So it is understood that the woman is allowed to reside in the house whilst attired in her home clothes, and permitted for her to appear in these clothes before young boys and her slaves. Thereupon, the woman is allowed to live in her house in her home clothes without any doubt, and she will not be committing any sin. It is permissible for young boys and her slaves to enter her home without permission and to see her in such a condition. Similar to slaves are the servants who work in the house even if they are non-mahram men. Since the verse justifies the slave entering without permission by the fact that they move about them, as Allah (swt) said:

“或为相互走动服侍”。[光明章：58] 即因为他们常在你们身边走动，或者是他们在你们身边走动。存在于仆人身上的这一原因，也存在于奴仆以及与仆人相似的人身上。因此，女子在私下里，除非是赤身或半裸，即除了这三种情况之外，不必遮盖超出双手和面部的部分，即她在做家务时通常会显露的部分。至于年幼的男孩、奴隶和仆人以外的人，真主（SWT）已经阐明了他们在私人生活中的律例，因为祂命令他们在进入之前必须请求许可：

“Or to move about attending to each other”. [An- Nur: 58] i.e. because they move about you, or, they move about them. This reason (Illa) that exists for the slave, exists for the servant and all those similar to the servant. Accordingly, the woman in private is not obliged to cover that which exceeds the hands and face in terms of what normally appears when she is doing her household work except if she is naked or semi-naked, that is except in those three circumstances. As for those other than young boys, slaves and servants, Allah (swt) has clarified the judgement on them in the private life as He ordered them to seek permission before they enter:

“噢，信道的人们啊！你们不要进入别人的房屋，除非你们先获得允许，并向住户致安。”[《光明章》：27] 真主（SWT）命令穆斯林，当他想进入自己房屋以外的房屋时，应当请求许可（Istizan）——经文用的词是 istinas，意为获得熟悉与许可。当他要进入自己的房屋时，则无需请求许可。 这节经文的降示背景（Asbab Nuzul）是：一位来自安萨尔的妇女说：“真主的使者啊！我住在这样一种状态的房屋里，我不希望任何人看见我，无论是我的父亲还是我的儿子。但我的父亲进入我的房屋时却不经许可，我家族中的男子们也不断进入，而我正处于那种状态。那我该怎么办呢？”于是，关于请求许可的经文被降示。如果将降示背景与这节经文的字面意义（Mantuq）和含义（Mafhum）相联系，就表明私人生活中的问题不在于是否遮盖羞体（'Awrah），而在于妇女在家中的家居服装。真主（SWT）并没有命令妇女不得穿家居服，也没有命令她们遮蔽自己，而是命令男子在进入之前请求许可。在这一特定情形中，无论他们是可以不避的至亲（Mahram）、非可以不避的至亲（非Mahram）、男子还是女子，都没有区别。因此，父亲与外族男子（Ajnabi）的地位，与男子与女子的地位相同，唯一的例外是年幼的男童、奴隶和仆人。由此可见，一个与妻子同住的男子，若所住的房屋中还有其他男子或女子居住，他的裁决与同兄弟、父亲同住的裁决相同，无论对方是可以不避的至亲还是非可以不避的至亲（Ajnabi）。如果妇女在私下穿着家居服出现，她并无过错。至于男子，若想进入自己房屋以外的房屋，则必须请求许可。 至于男子看女子在家中所穿的家居服，这属于另一回事，因为它关系到注视，无论是在私下还是在其他场合。真主（SWT）禁止非mahram看除双手和面部之外的部位，而允许mahram看这些部位。真主命令男子在目光超过双手和面部时要垂下目光。然而，真主宽恕了偶然的一瞥，即并非全神贯注的注视。禁止注视双手和面部以外部位的规定是明确的。从双手和面部之外的部位垂下目光，这一点从真主的命令中可以清楚看出，经文说：

“Oh you who believe! Enter not houses other than your own, until you establish familiarisation and greet their inhabitants.”[An- Nur: 27] Allah (swt) has commanded that the Muslim seeks permission (Istizan) (for which He has used the word istinas meaning familiarisation) when He wishes to enter a house other than his own.When He wishes to enter his own house it is not necessary for Him to seek permission. The cause of revelation (Asbab Nuzul) for this verse can be seen when a woman from the Ansar said: “Oh Messenger of Allah! I live in the house in such a state (condition) that I do not wish anyone to see me. Neither my father nor my son. But my father comes and enters my house (without permission). Menfolk from my family continue to enter whilst I am in such a state. So what shall I do?” The verse of Istizan (seeking permission) was then revealed. If the cause of revelation is linked with the wording (Mantuq) and meaning (Mafhum) of this Ayah it would indicate that the issue in the private life is not the covering or not covering of the 'Awrah, rather it is the woman's attire of her home clothes. Allah (swt) did not order the women not to wear home clothes or to screen themselves but rather ordered that men seek permission before they enter. In this particular situation there is no difference if they are Mahrams, non- Mahrams, men or women. The father and the foreign man (Ajnabi) are thus the same as the man and the woman, the only exceptions being young boys, slaves and servants. Consequently, a man living with his wife, in a house where another man or woman resides, has the same ruling as living with the brother and the father, whether Mahram or non-Mahram (Ajnabi). There is no blame on the woman if she appears in her home clothes in private. As for the man, He must seek permission if He wishes to enter a house other than his own. As for the man looking at the woman in her home clothes, this is a different matter since it relates to looking, whether it is in private or elsewhere. Allah (swt) has forbidden the non-Mahram from seeing more than the hands and face while permitting that to the Mahrams. He ordered men to lower their gaze when it exceeds the hands and face. Allah (swt) has however forgiven the look, which is not a full glance. The prohibition of looking at more than the hands and face is clear. The lowering of the gaze from that which exceeds the hands and face, becomes evident where Allah (swt) commands:

“告诉信道的男子，让他们低下目光”［光明章：30］此处所指的，是低下目光，避免看那超出双手和面部的部位，因为看面部和双手是被允许的，这一点有证据可以证明。布哈里传述：赛义德·本·阿布·哈桑对哈桑说：“非阿拉伯人的妻子会袒露胸部和头部。”哈桑回答：“把你的目光移开。”关于禁止坐在街道上的圣训中，他说：“低下你的目光。”也就是说，女子在公共场合可能会露出超过双手和面部的部位，此时男子被命令低下目光，完全不去看。真主禁止注视，禁止的是超出双手和面部的部位，即蓄意的注视。至于无意的注视，祂既没有禁止，也没有命令避免，而是命令低下目光，正如祂（SWT）所说：

“Tell the believing men to lower from their gaze” [An- Nur: 30] What is meant here is the lowering of the gaze from that which exceeds the hands and face as evidenced by the permissibility of looking at the face and hands. Bukhari narrated: Said b. Abu al-Hasan said to al-Hasan: “The wives of the non-Arabs reveal their chests and heads.” Al-Hasan responded: “Divert your gaze.” In the Hadith regarding the prohibition of sitting in the streets He said: “Lower your gaze,” that is, whilst in public women may reveal more than their hands and face in which case men are commanded to lower their gaze and not look at all. When Allah forbade the look He prohibited that which exceeds the hands and face which He defined as the premeditated look. As for the non-premeditated look, He did not forbid it or order its abstention but ordered that the gaze should be lowered as He (swt) says:

“lower from (min) their gaze” [An-Nur: 30] 介词"min"（从）在此为部分义（partative），表示他们应当低下一部分目光，这说明了部分的注视是被允许的，即普通的一瞥，而非刻意的凝视。

“lower from (min) their gaze” [An- Nur: 30] The preposition 'Min' here is partative, indicating that they should lower a portion of their gaze, which means the permissibility of the partial gaze, that is the ordinary gaze, and not the premeditated look.

因此，男子与其亲属同住是被允许的。在这方面，有血亲关系的人（Mahram）与没有血亲关系的人（non-Mahram）并无区别，例如父亲、兄弟和堂兄弟。妇女在与她丈夫或兄弟同住一屋的人面前穿着家居服，并无妨碍。同住于其中的男子有义务低垂目光。当她穿着家居服时，他正常地看她，也无妨碍，但有三种情况除外，即除了上述三个时段之外，也就是她处于那三个（规定的）时间之中的情况。

Accordingly, it is permitted for a man to live with his relatives. In this respect the Mahram and non-Mahram are all equal, for example, the father, brother and cousin. There is no harm for the woman to appear in her home clothes in front of those living in the same house with her husband or brother. The man who resides therein is obliged to lower his gaze. There is no harm for Him to look at her normally whilst she is attired in her home clothes except in the three circumstances, i.e. except in the three mentioned time periods, that is, except the situation in which she will be in the three (stipulated) times.

至于从外面进入房屋的人，无论是亲戚、非亲戚、有血亲关系的人（Mahram）还是非有血亲关系的人（非Mahram），他们都有义务在进入之前请求允许。若是Mahram进入房屋，妇女不必在他们面前遮盖自己，因为他们可以看她的魅力之处，即她的'Awrah。若来访者是非Mahram，妇女则有义务在他们面前遮掩自己的魅力之处，只露出双手和面容。如果她不遵从，仍然穿着平常在家的衣服，那她就有罪。在这种情况下，男子有义务低下目光。访客与住在屋内之人的区别在于：后者无需请求允许，因为那是他自己的家；妇女也无需做什么，因为她身处私密的场所。对于前往他人房屋的访客，安拉（SWT）要求他请求允许。这意味着，除非访客是她的Mahram，否则妇女不应穿着家居服。她需要遮盖自己的要求，可以从该经文的降示背景得到佐证。因此，任何人拜访一位妇女，都必须请求允许进入，无论他是Mahram还是非Mahram。请求允许本身就意味着她应当在非Mahram面前遮盖自己。

As for those entering the house from the outside whether relatives, nonrelations, Mahrams or non-Mahrams, they are all obliged to seek permission before they enter. In the case of Mahrams entering the house, the woman is not required to cover herself from them because it is permitted for them to look at her charm, i.e. her 'Awrah. If the visitors are non-Mahrams, the woman is obliged to conceal her charm from them, showing no more than her hands and face. If she does not comply and remains in her ordinary home clothes then she will be sinful. The man is obliged in this case to lower his gaze. The difference between the visitor and the one living in the house is that the latter is not required to seek permission because it is his home and the woman is not required to do anything as she is in a private place. In the situation of a visitor going to a house, Allah (swt) has demanded that He seeks permission. This implies that the woman should not be wearing her home clothes except if the visitor is a Mahram to her. The requirement of her to cover herself is evidenced by the cause of revelation for the Ayah. So if anyone visits a woman, He must ask permission to enter, whether He is a mahram or non-Mahram. The seeking of permission implies that she should cover herself from non-Mahram.

关于第二个问题:自西方文化侵入以来,以及穆斯林国家由亵渎(Kufr)的制度统治以来,非穆斯林女性开始半裸外出,露出胸部、背部、头发、手臂和小腿。一些穆斯林女性开始效仿她们,也以这种装束出现在公共场所,以至于一个男人在市场上行走或站在店铺里讨价还价时,无法分辨穆斯林女性与非穆斯林女性的区别。居住在这些城市的穆斯林男性无法独自消除这种恶行(munkar)。他们也无法在这些城市生活而不看到女性的私处('Awrah)。由于当地的生活方式和居住建筑的类型,男人难免会看到女性的私处('Awrah)。无论男人如何努力避免,都无法保护自己不看到女性的私处('Awrah),如手臂、胸部、背部、小腿和头发,除非他坐在自己家中、足不出户。男人不能一直留在家里,因为他必须与人建立买卖、租赁、工作等类似的往来关系。他无法在避免看到这些私处('Awrah)的同时进行这样的交往。然而,《古兰经》和圣训中对看这类女性的禁止是明确的,而这一问题只有在两种情况下才能得以避免:

As for the second issue; since the onslaught of the western culture and the rule of the Muslim countries by the systems of Kufr, non-Muslim women have started to go out semi-naked; showing their chests, backs, hair, arms and lower legs. Some Muslim women began to imitate them and also went out in public attired in this manner, until a man could not tell the difference between a Muslim woman and a non-Muslim woman when they walk in the market or stand in a shop haggling for purchase. The Muslim men who lived in these cities were unable to eradicate this munkar by themselves. They were also unable to live in these cities without looking at these 'Awrah of women. A man would inevitably look at a woman's 'Awrah due to their lifestyle and the type of building in which they lived. No man could guard Himself from looking at the 'Awrah of women; their arms, chests, backs, lower legs and hair, no matter how much He tried not to look, except if He sat in his own house and didn't leave it. A man could not remain at home as He has to establish relations with people in terms of buying, selling, leasing, work and others similar. He could not undertake such relationships whilst guarding Himself from such 'Awrah. However, the prohibition of looking at such women is clear in the Kitab and Sunnah and this problem is circumvented only in two situations:

首先是突如其来的一瞥(Nazrat al-Fuja'a),即人在公共场合中猝然遇见的情况。此人对第一次无意中看到的目光(看到 'Awrah 部位)可获宽恕,但他有义务不再看第二眼,正如贾里尔·本·阿卜杜拉传述:他说:我问安拉的使者ﷺ关于突如其来的一瞥(Nazrat al-Fuja'a),他便指示我把目光移开。阿里传述,他说:安拉的使者ﷺ对我说:“不要在第一眼之后再看第二眼。第一眼对你是允许的,第二眼则不允许。”在非亲属关系的男子与一位头部和手臂未遮盖、以及她已习惯显露的其他部位的女子交谈的情况下,他必须移开视线,垂下目光。此事见于艾布·达伍德的记载:当时一位来自拜尼·赫萨姆部族的女子前来求问教法裁决,法杜勒·本·阿拔斯是先知ﷺ的同骑伙伴,他便开始注视她,而她也注视他,于是安拉的使者ﷺ使他把脸转离她。安拉(SWT)说:

Firstly, the sudden look (Nazrat al-Fuja'a) which is what He encounters whilst in public. This person is forgiven for the first unexpected look (at an 'Awrah) but He is obliged not to look again as has been narrated from Jarir b. Abdullah, He said: I asked the Messenger of Allah (pbuh) about the sudden look (Nazrat al-Fuja'a), so He instructed me to divert my gaze. It has been narrated on the authority of Ali that He said: The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” In a situation where a non-Mahram man is talking to a woman whose head and arms are uncovered as well as other parts she has become accustomed to show, He must divert his sight and lower his gaze. This has been narrated by Abu Dawood: al-Fadhl b. Abbas was the Prophet's riding partner at the time when a woman from Banu Khath'am came seeking a Hukm (ruling), so al-Fadhl began to look at her and she at Him, so the Messenger of Allah (pbuh) made Him turn his face from her. Allah (swt) Has said:

“告诉信道的男人，要降低他们的目光，保守他们的私处。”［奈鲁尔章：30］所谓“降低目光”，就是减少注视。解决这一问题的办法是：男子在与女子进行必要的交谈、乘坐汽车、或因夏季酷热而坐在阳台上时，应当降低目光。这些都属于男子公共生活必需的事务。他无法阻止女子暴露其“奥格拉”（私处）所带来的这种困扰，因此，依照这节经文的规定，他有义务降低自己的目光。

“Tell the believing men to lower from their gaze and protect their private parts”. [An- Nur: 30] What is meant by 'lowering the gaze' is to curtail it. The solution to this problem is the lowering of the gaze by the man whilst, for example, partaking in necessary conversations with her, travelling by car or sitting on a balcony due to the intense summer heat. These are needs which are part of the necessities of the public life for man. He does not have the ability to repulse this affliction of the womens' uncovering of their 'Awrah and so He is obliged to lower from his gaze in accordance with the provision of the Ayah.

不能在此说：女性'Awrah被看见这一困扰已变得无法避免且难以防范。事实上，这一原则与沙里'阿相悖。哈拉姆不会因为成为困扰而变成哈拉尔，哈拉尔也不会因为成为困扰而变成哈拉姆。也不能说这些女性是不信道者，因此应当像对待女奴那样对待她们。所以她们的'Awrah与女奴的'Awrah相同。这是不正确的，因为圣训是通用的，适用于所有女性，而不专指穆斯林女性。先知ﷺ说："阿斯玛啊，女子到了成年，除了这个和这个之外，不允许被看见。"并指了指他的脸和双手。这段圣训禁止看任何女性，无论她是穆斯林还是非穆斯林，这是普遍适用于所有情况的。不信道的女性不能与女奴相提并论，因为这种类比毫无意义。

It cannot be said here: that this affliction of looking at the 'Awrah of women has become unavoidable and is difficult to guard against. Indeed, this principle contradicts the Shar’a. The Haram does not become Halal when it becomes an affliction and nor does the Halal become a Haram when it becomes an affliction. It cannot be stated that these women are unbelievers and so they should be dealt with in the same way as the slave girls. Thus their 'Awrah is the same as that of the slave girl. This is not true because the Hadith is general and applies to all women, not exclusively to Muslim women. The Prophet (pbuh) said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this”, and He pointed to his face and hands. The Hadith prohibits looking at a woman whether she is Muslim or non-Muslim and this is general applicable to all situations. The Kafir woman is not compared to the slave girl because the analogy is devoid of meaning.

凡是前往非自己家的房屋、且其中居住着非mahram女性的男子，应当垂下目光，避免看到超过双手和面部的部位。那些居住在城市里、不得不与社会打交道，或与暴露其awrah（私处）的异教女子进行买卖、交谈、租赁、出租或出售等事务的人，在此期间应当垂下目光，并将接触限制在必要的范围之内。

Men who visit houses other than their own, where non-Mahram women reside, should lower their gaze from that which exceeds the hands and face. Those who live in the cities and are forced to go into society or deal who are in terms of buying, talking, renting, leasing or selling with Kafir women revealing their 'Awrah, should lower their gaze during that time. They should limit the encounter to that which they necessarily need.

关于男女之间的握手，只要两者之间没有阻隔，就是允许的。其依据是《布哈里圣训集》中关于乌姆·阿提雅的记载。她说：“我们向安拉的使者ﷺ宣誓效忠，他ﷺ为我们诵读了：不以任何事物与安拉并列，并禁止我们哀号（为死者哭泣）。我们中有一位妇女把手缩了回去……”当时的效忠誓约是通过握手完成的。她在伸手准备宣誓之后又把手缩了回去、收了回来。这也暗示其他人并没有缩手，而是以握手的方式完成了宣誓。 另外，安拉的话“或者你们接触过女人”（《妇女章》第43节）中，其措辞涵盖了所有女人，说明接触会使小净失效。由此可以推出其含义（Mafhum）：这一规定仅限于接触女人使小净失效这一层面。因此，没有情欲地接触她们并不是哈拉姆（非法），握她们的手也就不是哈拉姆。正如女人的手不属于“奥尔莱”（需要遮盖的部位），在没有情欲的情况下看她也不被禁止，握手同样不被禁止。

With regard to a handshake, between a man and a woman, it is permitted with no barrier between them due to what has been established in the Sahih Bukhari regarding Umm Atiyya. She said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman among us withdrew her hand.....” The pledge used to be taken by the shaking of hands. She withdrew her hand and retracted it after extending it for the pledge. This also implies that the others did not withdraw their hands and they took the pledge by shaking hands. Also the meaning (Mafhum) of the saying of Allah (swt) “Or you have touched the women” [ An-Nisa 43] with its wording that includes all women regarding that touching invalidates ablution (Wudu), indicates the restriction of the rule to the invalidation of Wudu by touching of women. Thus touching them without desire, is not Haram and so shaking their hands is not Haram either. Just as the woman's hand is not 'Awrah, and it is not forbidden to look at her without desire, handshaking is not forbidden either.

关于握手的允许，与亲吻的情况相反。男子亲吻非迈赫兰的女子，或女子亲吻非迈赫兰的男子，都是被禁止的，因为这是通奸（Zina）的前奏之一。这种亲吻本身的性质通常会成为通奸的前奏，即使其中并没有实际的欲望，也没有导致通奸。先知ﷺ曾对马伊兹说（当时他来到先知面前，要求被净化，因为他犯了通奸），“也许你亲吻过”。这表明此类亲吻是通奸的前奏。禁止通奸的经文和圣训，也包括禁止通奸的一切前奏，甚至包括触摸，只要其本质构成通奸的前奏。这类前奏会发生在这样的情况中：一个对女子心怀企图的人，想要引诱或亲吻她，紧紧抱住她，或拥抱她，类似于当今一些品行不端的年轻人之间所发生的情形。即使是为了在某人旅途归来时表示问候而进行的这类亲吻，也是被禁止的，因为年轻男女之间这种亲吻的性质本身就是通奸的前奏。

The permissibility of the shaking of hands is contrary to the act of kissing. A man's kissing of a (non-Mahram) woman and vice versa is forbidden because it is one of the preludes to fornication (Zina). It is the nature of such a kiss that would normally be a prelude to zina, even if there was no actual desire in it and it did not lead to zina. The Prophet (pbuh) said to Maiz, when He came to Him demanding that He be purified because He had committed fornication; “perhaps you kissed”. This indicates that such kisses are a prelude to zina. The verses and Ahadith, which prohibit Zina, include the prohibition of all the preludes to it even the touching, if by its nature it constitutes a prelude to zina. Such preludes take place if a person who has designs on a woman, wishes to seduce or kiss her, hold her tightly, or embrace her similar to what takes place between some of the disgraceful youth today. This kind of kissing is prohibited even if it was for the purpose of greeting someone on return from a journey as the nature of such a kiss between young men and women acts is a prelude to zina.