An mace an ba ta daidai da namiji ba, kuma duk abin da aka wajabta wa namiji, ana wajabta wa mace haka, sai dai abin da dalilan Shari'a suka keɓance mata ko masa. Saboda haka, tana da hakkin shiga harkar kasuwanci, noma da masana'antu, da yin kwangila da ma'amaloli, da mallakar kowane irin dukiya, da saka hannun jarin dukiyarta da kanta ko ta wakili, da kuma gudanar da al'amuran duniya da kanta.

The woman has been given the same rights as man, and whatever was oblied upon man is also obliged upon the woman, except that which was specified for her or him by the Shari’ah evidences. Accordingly, she has the right to partake in trade, agriculture and industry, and to undertake contracts and transactions, to possess all forms of property, to invest her wealth whether personally or through proxy, and to personally carry out all worldly affairs.

Hujjar wannan magana ita ce cewa lokacin da Mai Shari'a (SWT) ya yi magana da masu ibada, Ya yi magana da su a matsayinsu na ɗan Adam, ba tare da damuwa da ko wanda ake magana da shi namiji ne ko mace ba. Allah (SWT) ya ce "Ka ce, [ya Muhammadu ﷺ],

The evidence for this article is that when the Legislator (swt) addressed the worshippers, He (swt) addressed them in their characteristic as human beings, with no concern as to whether the one addressed was male or female. Allah (swt) said “Say, [O Muhammad],

"Ya ku mutane, lalle ni Manzon Allah ne (saw) zuwa gare ku baki ɗaya." (TMQ 7:158), "Ya ku mutane, ku ji tsoron Ubangijinku." (TMQ 4:1), "Ya ku waɗanda suka yi imani, ku amsa wa Allah (swt) da kuma Manzon." (TMQ 8:24), "Ya ku waɗanda suka yi imani! An wajabta muku azumi." (TMQ 2:183), "Duk wanda ya ga [watan] wata, to ya yi azumin." (TMQ 2:185), "Ku tsayar da salla." (TMQ 2:43), "Karɓi [ya Muhammad], daga dukiyarsu." (TMQ 9:103), "Kuɗin zakka na talakawa ne kawai da mabuƙata." (TMQ 9:60), "Waɗanda suke tara zinariya da azurfa." (TMQ 9:33), "Allah (swt) ya halatta ciniki, ya kuma haramta riba (ruwa)." (TMQ 2:275), da sauran ayoyi masu kama da haka da yawa. A dukkan waɗannan, Mai Shari'a (swt) yana yi wa mutane jawabi gabaɗaya, ba tare da la'akari da ko wanda aka yi wa jawabin namiji ne ko mace ba. Kuma gabaɗayan jawabin Mai Shari'a (swt) yana nan a kan gabaɗayansa. Saboda haka, Shari'a ta zo ne domin mutane baki ɗaya, ba domin maza a matsayinsu na maza ko mata a matsayinsu na mata ba, sai dai domin mutane daga fannin kasancewarsu ɗan adam. Don haka duk abin da Shari'a ta umarta, ya zo ne domin mutane baki ɗaya, kuma duk abin da ta ƙunsa na haƙƙoƙi da wajibai, na mutane baki ɗaya ne kuma a kansu. Wannan ita ce hujja ga ɓangaren maƙalar da ya ambaci cewa mace tana da haƙƙoƙi da wajibai iri ɗaya da na namiji, domin Shari'a ta zo ne domin ɗan adam, kuma namiji da mace duka ɗan adam ne, ba ta zo ta musamman ga mace ko namiji ba, don haka su biyun daidai suke dangane da jawabin Mai Shari'a (swt) game da hukunce-hukuncen Shari'a ga ɗan adam.

"O mankind, indeed I am the Messenger of Allah (saw) to you all.” (TMQ 7:158), “O mankind, fear your Lord.” (TMQ 4:1), “O you who have believed, respond to Allah (swt) and to the.” (TMQ 8:24), “O you who believe! fasting is prescribed for you.” (TMQ 2:183), “So whoever sights [the new moon of] the month, let him fast it.” (TMQ 2:185), “And establish prayer.” (TMQ 2:43), “Take, [O, Muhammad], from their wealth.” (TMQ 9:103), “Zakah expenditures are only for the poor and for the needy.” (TMQ 9:60), “And those who hoard gold and silver.” (TMQ 9:33), “Allah (swt) has permitted trade and has forbidden interest(usury).” (TMQ 2: 275), amongst many other similar texts. In all of these the Legislator (swt) addresses humankind with a general address irrespective of whether the one addressed was male or female. And the generality of the address of the Legislator (swt) remains upon its generality. Accordingly, the Shari’ah came for humankind and not for men in their characteristic of being male, or for women in their characteristic of being female, rather for mankind from the angle of being human. Therefore, whatever the Shari’ah commanded came for humankind, and whatever it includes in terms of rights and obligations are for and upon humankind. This is the evidence for the part of the article which mentions that the woman has the same rights and obligations as the man, because the Shari’ah came for humankind, and both male and female are human, and it did not come specifically for woman or man, and so the two of them are equal in respect to the address of the Legislator (swt) regarding the Shari’ah rules for humankind.

Wannan gama-garin a cikin kiran Mai Shari'a (SWT) yana nan a kan gama-garinsa cikin komai, kuma yana nan a kan gama-garinsa cikin kowace hukunci muddin Shari'a ba ta danganta shi da wata nassin Shari'a a matsayin hukunci kebantacce ga mata ko maza ba, idan haka ta faru to wannan hukuncin kawai wanda nassin ya yi magana a kansa zai kasance kebantacce ga mata ko maza. Shari'a tana nan a kan gama-garinta tana kira zuwa ga bil'adama ba tare da la'akari da jinsi ba,

This generality in the address of the Legislator (swt) remains upon its generality in everything, and remains upon its generality in every rule as long as the Shari’ah did not relate it through a Shari’ah text as a rule specific for women or men, in which case that rule alone that the text addressed would be specific to women or men. The Shari’ah remains upon its generality addressing humankind irrespective of gender,

"Ka ce, [Ya Muhammad], "Ya ku mutane, lalle ni Manzon Allah ne zuwa gare ku baki ɗaya ﷺ."" (TMQ 7:158), kuma dukkan sauran dokoki sun kasance a kan faɗinsu ga ɗan Adam ba tare da la'akari da jinsi ba.

“Say, [O Muhammad], "O mankind, indeed I am the Messenger of Allah (saw) to you all.” (TMQ 7:158), and all of the remaining rules remain upon their generality for humankind irrespective of gender.

“Ya ku waɗanda suka yi imani, ku amsa wa Allah (swt) da Manzon (ﷺ).” (TMQ 8:24), “Kuma ku yi wa Allah (swt) da Manzon (ﷺ) biyayya.” (TMQ 3:132), “Duk wanda ya ga jinjirin watan, to ya yi azumin wannan wata.” (TMQ 2:185), “Kuma ku kira shaidu biyu adalai daga cikinku.” (TMQ 65:2), da duk abin da ya zo game da hukunce-hukunce. Dukkansu suna nan bisa ma’anarsu ta gaba ɗaya, wadda ta yi magana ga ɗan Adam ba tare da la’akari da ko namiji ne ko mace ba.

“O you who have believed, respond to Allah (swt) and to the Messenger (saw).” (TMQ 8:24), “And obey Allah (swt) and the Messenger (saw).” (TMQ 3:132), “Whoever sights [the new moon of] the month, let him fast it.” (TMQ 2:185), “. And bring to witness two just men from among you.” (TMQ 65:2) and whatever else came regarding the rules. All of these remain upon their generality which addressed humankind without regard as to whether they were male or female.

Saboda haka, asali Mai Shari'a (swt) ya shimfiɗa Shari'ah ga ɗan Adam, ba ga maza ko mata musamman ba, a'a ga dukansu a matsayinsu na ɗan Adam. Sannan Mai Shari'a (swt) ya kafa wasu hukunce-hukunce na musamman ga mata, da wasu na musamman ga maza, amma wannan keɓancewar tana iyakance ga waɗannan hukunce-hukuncen kawai, ba ta wuce su ba ko nassosin da suka zo suna bayaninsu. Babu wanda aka ɗora masa wani hukunci na musamman sai dai idan akwai nassi bayyananne da ya danganta shi da ɗaya daga cikin jinsin biyu. Don haka keɓance mata ko maza da wasu hukunce-hukunce banda ce daga ƙa'idar gama-gari, saboda haka Shari'ah tana nan a kan gamewarta, kamar yadda duk hukunce-hukuncenta suke, kuma duk wata banda tana iyakance ne ga abin da nassi ya ambata, ba ta wuce shi ba. Misali, akwai hukunce-hukunce na musamman ga mata kamar barin sallah, da cin abinci a cikin Ramadan a lokacin haila, da kuma karɓar shaidar mace ɗaya a waɗannan al'amuran da mata kaɗai ke sane da su, kamar budurci, ba tare da buƙatar sharaɗin shaida na yau da kullum ba, saboda wannan na musamman ne ga mata kuma akwai nassoshi game da shi, amma ba ya shafar wani abu kuma. Haka kuma mace tana ci gaba da kasancewa cikin waɗanda Mai Shari'a (swt) ya yi wa magana kamar yadda namiji yake, domin kiran Shari'ah ga ɗan Adam ne baki ɗaya, ba ga wani jinsi na musamman ba. Haka kuma, akwai hukunce-hukunce na musamman ga maza kamar mulki ko iko, saboda haka bai halatta ga wanda ba namiji ba ya ɗauke shi. Wannan na musamman ne ga maza, kuma akwai nassi da aka ruwaito game da shi, don haka yana na maza kaɗai. Duk da haka, wannan keɓancewar tana shafar mulki kaɗai ba shari'a ko tafiyar da sassan gwamnati ba, saboda nassin ya zo ne game da mulki, ko masu mulki, ba wani abu ba. Kuma an iyakance shi ga abin da ya zo a cikin nassi kawai, kuma ba za a ƙayyade shi kwata-kwata da wani abu wanda ba a danganta shi da nassi ba; a maimakon haka, mutum yana ci gaba da kasancewa cikin kiran Mai Shari'a (SWT) kamar yadda mace take, tun da kiran yana ga ɗan Adam baki ɗaya, ba ga wani jinsi na musamman ba.

Therefore, in origin the Legislator (swt) made the Shari’ah for humankind, not for men or women specifically, but rather for both of them as human beings. Then, the Legislator (swt) laid down some rules specific for women and some specific for men, however this specificity is restricted to those rules alone and does not go beyond them or the texts which came to explain them. Neither of them is charged with a rule specifically unless there is a clear text related which specifies it to one of the two genders. So the specification of women or men with certain rules is an exception to the generality, and so the Shari’ah remains upon its generality as do all of its rules, and any exception is limited to what the text mentions and does not go any further. For example, there are specific rules for women such as leaving prayer, and eating in Ramadan during the menstrual cycle, and such as making the witness statement of a single woman sufficient in those cases which only they would be privy to such as virginity without requiring the normal condition regarding witnesses, as this is specific to women and there are texts regarding it, but it does not apply to anything else at all; rather she remains addressed by the address of the Legislator (swt) in the same manner as man is, since the address is for humankind and not for a specific gender. Also, for example, there are rules which are specific to men such as ruling or authority, and so it is not valid for anyone other than a man to undertake it. This is specific to men, and has had a text narrated regarding it, and so it is specific to men alone. However this specification is related to ruling alone and not the judiciary or managing the departments of the state because the text came regarding ruling, or those who govern, and nothing else. And it is resricted to what came in the text alone, and will not be specified at all by anything which is not related by text; rather the man remains addressed by the address of the Legislator (swt) in the same manner as the woman since the address is for humankind and not for a specific gender.

Bisa ga haka, babu abin da ake kira haƙƙin mata ko haƙƙin maza, ko wajibai na mata da wajibai na maza a cikin Musulunci. Maimakon haka, haƙƙoƙi da wajibai a Musulunci na ɗan adam ne a matsayinsa na mutum, ba tare da la'akari da ko namiji ne ko mace ba; maimakon haka, ba tare da la'akari da jinsi ba. Bisa wannan, dukkan dokokin Shari'a na ɗan adam ne, sai dai wasu keɓe-keɓe ne. Don haka wani lokaci nassi na musamman yakan yi magana da mace a matsayinta na mace, wani lokaci kuma ya yi magana da namiji a matsayinsa na namiji.

Based upon this, there is nothing in Islam called women’s rights or men’s rights, or women’s obligations and men’s obligations. Rather, the rights and obligations in Islam are for humankind in their characteristic as human beings, without any attention as to whether they are male or female; rather irrespective of their gender. Accordingly, all the laws of the Shari’ah are for humankind while some are exceptions - so sometimes the woman is addressed in her characteristic as a female by specific text and at other times the man is addressed in his characteristic as a male by specific text.

Saboda faɗin Shari'ah da ƙa'idojinta, mace za ta iya yin aiki a harkar kasuwanci, noma da masana'antu kamar yadda namiji yake yi, tun da kiran Mai Shari'a (SWT) an yi shi ne ga ɗan Adam baki ɗaya.

Due to the generality of the Shari’ah and its rules, the woman can work in trade, agriculture, and industry in the same way as the man, since the address of the Legislator (swt) came for humankind.

Ita ma tana iya yin dukkan ayyukan magana na kwangiloli da ma'amaloli, tun da umarnin Mai Shari'a (SWT) ya zo ga ɗan Adam baki ɗaya.

She can undertake all the verbal actions of contracts and transactions, since the address of the Legislator (swt) came for humankind.

Ta na iya mallakar kowane irin dukiya kuma ta saka dukiyarta, ko da kanta ko ta wani hanya, tun da khitabin Mai Shari'a (SWT) ya zo ga ɗan adam baki ɗaya.

She can own any type of property and invest her wealth whether personally or otherwise, since the address of the Legislator (swt) came for humankind.

Ta iya koyarwa da kuma gudanar da Jihadi, tun da kiran Mai Shari'a (SWT) ya zo ga ɗan Adam baki ɗaya.

She can teach and carry out Jihad since the address of the Legislator (swt) came for humankind.

Ta iya shiga siyasa, ta shiga jam'iyyun siyasa, kuma ta yi wa shugaba hisabi, domin umarnin Mai Shari'a (SWT) ya zo ne ga dukkan 'yan Adam.

She can partake in politics, join political parties and account the ruler, since the address of the Legislator (swt) came for humankind.

Ita tana iya shiga kai tsaye cikin dukkan harkokin rayuwar jama'a, daidai da yadda namiji yake yi, a cikin dukkan abin da ɗan ƙasa ke bukata da duk abin da ake buƙata domin samun abin rayuwa, tun da yake umarnin Mai Shari'a (SWT) ya zo ne ga ɗan Adam baki ɗaya.

She can directly engage in all the affairs of public life, in exactly the same manner as the man, in everything due to the citizen and whatever is required to make a living, since the address of the Legislator (swt) came for humankind.