Batun mace a Musulunci bai taba zama abin rigima ko jayayya a tsakanin Musulmai ba, a fili yake kuma a bayyane. Allah (SWT) ya halicci maza da mata, ya kuma sanya wajibai na gaba ɗaya ga duka biyun, kamar ɗaukar da'awa da kuma sa masu mulki su yi lissafi, baya ga ayyana takamaiman nauyi ga kowace jinsi. Musulmai sun amince cewa mulki na Allah ne, kuma dokokin da suka shafi maza da mata dokokin Musulunci ne da ake fitarwa ta hanyar ijtihadi bisa ga dalili. An fahimta a ɓoye a tsakanin Musulmai cewa hanyar ijtihadi da ra'ayin dalili ba sa dogara ga jinsi, saboda haka ba a taɓa samun fahimtar Musulunci ta "namiji" ko ta "mace" ba. Fahimtar da Musulunci ya samar ga kowane ra'ayi ko doka ita ce fahimtar shari'a bisa dalili kawai. Sakamakon haka, dukkan Musulmai, maza da mata, sun riƙe dokokin Musulunci gaba ɗaya, kuma Musulmai masu wannan fahimta sun tsira daga "yakin jinsi" da ke ci gaba da addabar Yammaci har yau.

The issue of woman in Islam was clear and never debated among Muslims. Allah (swt) created men and women and legislated general responsibilities for both, such as carrying the Daw'ah and holding the rulers accountable, in addition to designating specific responsibilities for each gender. Muslims acknowledged that sovereignty belongs to Allah, and the rules related to both men and women are Islamic rules deduced through ijtihad based upon the daleel. It was implicitly recognized among Muslims that the process of ijtihad and the concept of daleel are not sex-dependent, and thus, a "male" or "female" understanding of Islam never emerged. The only understanding that Islam produced for any concept or rule was the legal understanding based upon the daleel. As a result, all Muslims, whether man or woman, adhered to the Islamic rules in their entirety, and the Muslims with this understanding were saved from the "sex wars" that continue to plague the West until today.

Wannan fahimta ce da Musulmi suka rasa wajen magance hare-haren Yamma game da matsayin mata a Musulunci. Mamayar akida da Yamma ta fara ta haifar da batutuwa masu alaƙa da Tsarin Zamantakewar Musulunci, kamar dalilin da ya sa namiji ke da izinin auren mata huɗu, da kuma dalilin da ya sa mace dole ta rufe jikinta duka sai fuska da hannaye. Abin da ya fi cutarwa shi ne ainihin ra'ayin matsayin mata a Musulunci da Yamma ta ƙirƙira ta kuma yaɗa - bawa a cikin al'ummar da maza ke mulki. Hanyar da ta dace wajen magance duk wannan ita ce fahimtar cewa ra'ayin Yamma game da mata ya samo asali ne daga takamaiman mahangar hangen nesa. Musulmi za su iya magance wannan batu cikin sauƙi ta hanyar gabatar da Musulunci tare da tushensa na hankali, suna tilasta wa Yamma tambayar ko ɗan adam ko Allah ne ya cancanci yanke hukunci kan matsayin da za a baiwa maza da mata. Sai dai Musulmi sun yi babban kuskure ta hanyar ƙoƙarin kare matsayin mata a Musulunci domin su dace da hangen nesan Yamma. Wasu Musulmi da suka mayar da martani ga zarge-zargen da Yamma ta yi sun fara kira ga akidun Yamma kamar 'yancin mata da daidaito tsakanin jinsi, suna zaton hakan zai kawar da wasu daga cikin hare-haren. Don mayar da martani ga wannan rukuni, wani ɓangare na Musulmi kuma ya tafi akasin haka, ya yi iƙirarin cewa mace kada ta fita daga gidanta, kuma an haramta mata kasuwanci, ilimi da siyasa. Wani rukuni na uku ya bayyana, yana ƙoƙarin sasanta sansanonin biyu, amma ba wani abu ba ne face yunƙurin sasanta tunanin Yamma da motsin zuciyar Musulunci.

It was this understanding that the Muslims lacked in dealing with the onslaught from the West regarding the status of women in Islam. The ideological invasion initiated by the West raised issues related to the Islamic Social System, such as why the man is allowed to marry four women and why the woman must cover her entire body except the face and hands. Even more damaging was the very concept of the status of women in Islam which the West constructed and propagated - a slave in a male-dominated society. The proper response to all of this would be to realize that the outlook of the West towards women stem from a specific viewpoint. The Muslims could have easily addressed this issue by presenting Islam with its intellectual basis, forcing the West to question whether the human being or Allah was fit to decide what status would be conferred to both men and women. However, the Muslims made a critical mistake by attempting to justify the status of women in Islam to accommodate the Western outlook. Some Muslims reacted to the accusations initiated by the West began by calling for Western ideas such as woman's liberation and equality between the sexes, thinking that doing so would stave off some of the attacks. As a reaction to this group, another section of Muslims went to the opposite extreme and claimed that the woman should not leave her home and are prohibited from trade, education, and politics. A third group emerged in an attempt to reconcile between the two camps, which was no more than an attempt to reconcile between Western thoughts and Islamic emotions.

Sakamakon waɗannan ƙoƙarce-ƙoƙarce don magance wannan matsala shi ne babban bala'i. A sakamakon waɗannan motsi-motsi, al'ummar Musulunci ta fuskanci zaɓi uku game da matsayin mata.

The end result of these attempts to address this issue was a total disaster. As a direct outcome of these movements, the Muslim Ummah was faced with three options regarding the status of women:

Don alkinta salon Yammacin duniya, wanda ya dogara ne akan martani ga wata mahangar kuskure; ko kuma a karbi abin da aka lakaba da suna samfurin "Musulunci", wanda martani ne ga wani martani; ko kuma a karbi samfurin da ya yi yunkurin hada Musulunci da mahangar Yammaci, wanda sulhu ne tsakanin martani biyu. Abin da ya kara dagula lamarin shi ne cewa Musulmai sun fara rasa banbanci tsakanin Musulunci da al'adu da al'adun gargajiya na gida, wadanda a gaskiya suna nuna wariya sosai ga mata. Yawancin al'amuran wadannan al'adu da al'adun gargajiya an dauke su a matsayin na Musulunci, musamman a batun mata. Wannan hadewar Musulunci da al'adun gida ta kara girman hoton da Musulmai da wadanda ba Musulmai ke da shi cewa Musulunci yana zalunci ga mata.

To adopt the Western model, which was based on a reaction to an incorrect viewpoint; or to adopt what was labeled as the "Islamic" model, which was a reaction to a reaction; or to adopt the model which attempted to mix Islam with the Western outlook, which was a compromise between two reactions. Further compounding the problem was the fact that the Muslims began to lose the distinction between Islam and various local cultures and traditions which did in fact discriminate heavily upon women. Many aspects of these traditions and cultures were deemed Islamic, particularly on the issue of women. This intermixing of Islam with local culture succeeded in magnifying the image among Muslims and non-Muslims that Islam is oppressive to women.

Baya ga waɗannan matsaloli, an kuma tabo wasu da yawa, kamar Jihadi, matsayin wadanda ba Musulmi ba a Musulunci, da kuma hukuncin laifuffuka a Musulunci. Domin tabbatar da nasarar wannan shiri, an gina sabbin jami'o'i da makarantu a ko'ina cikin duniyar Musulmi, aka kuma ba da tallafin karatu ga dalibai Musulmi domin su yi karatu a Yamma. Haka kuma, an kafa kungiyoyin al'adu da ilimi, har ma an yi amfani da asibitoci wajen yada ra'ayoyin Yamma da al'adunta a tsakanin Musulmi. Dukkan wadannan kayan aiki an yi amfani da su wajen yada ra'ayoyin Yamma kamar kishin kasa, sakularanci, kuma sama da duka, daukaka Yamma ta kowane fanni, tun daga tarihinta, zuwa fitattun mutanenta, har zuwa nasarorinta a fannin fasaha da adabi. Wadannan ra'ayoyi da farko wasu Kiristoci a Lebanon suka karbe su, daga bisani kuma suka yadu a tsakanin Musulmi. Lokacin da Yamma ta mamaye yankin ta hanyar soji, an watsar da Shari'a sai a fannonin da suka shafi al'amuran kashin kai, aka kuma dora sabon tsarin karatu. Kasancewar wannan tsarin karatu zai tabbatar da cewa, bayan ficewar sojojin Yamma daga kasashen Musulmi, tsararraki masu zuwa da za su kammala karatu a wannan tsari za su dauki Yamma a matsayin abin koyi a kowane fanni na rayuwa.

In addition to these issues, many others were addressed, such as Jihad, the status of non-Muslims in Islam, and the Islamic penal code. In order to ensure the success of this process, new universities and schools were erected throughout the Muslim world, and scholarships were granted to Muslim students to study in the West. Furthermore, cultural and educational clubs were established, and even hospitals were utilized for the purpose of promoting Western ideas and culture among Muslims. All of these tools were used to spread Western ideas such as Nationalism, Secularism, and, above all, sanctification of the West in all of its aspects, from its history to noted Western personalities to its achievements in the arts and literature. These thoughts were initially accepted by some Christians in Lebanon and later spread among Muslims. When the West eventually colonized the region militarily, the Shariah was abandoned except in areas dealing with personal issues, and a new educational curriculum was imposed. The existence of this educational curriculum would guarantee that, after the military departure of the West from the Muslim lands, the future generations who would graduate from this curriculum would look up to the West as their ideal model in every facet of life.

A yau tunanin Yammacin Duniya ya zama ruwan dare a tsakanin Musulmi. A zahiri, al'adun Yammacin Duniya sun zama ra'ayin da ya fi rinjaye a tsakanin masu ilimi da ajin mutane masu karatu. Yawancin wallafe-wallafe, taruka, da'irorin ilimi, da tattaunawa da ake yi a Duniyar Musulunci suna karkashin wannan ra'ayi. Kuma zuwan sababbin hanyoyin yada ra'ayoyi, kamar sadarwa ta nesa da intanet, ya kara karfafa wannan tasiri.

Nowadays, the Western thought has become pervasive among Muslims. In fact, the Western culture became the dominant point of view among the intelligentsia and the educated class. Most of the publications, seminars, intellectual circles, and discussions, which exist in the Muslim World are influenced by this point of view. And the advent of new means of transmitting ideas such as telecommunications and internet further enhanced this influence.

Tasirin tunanin Yammacin duniya shi ne abu mafi hatsari da ya shafi Musulmai, wanda ya zarce tasirin falsafar Girka da ta Gabas. Duk da cewa wadancan tsofaffin falsafoli sun iya karkatar da tunanin Musulmai, falsafar Yammacin zamani ta kashe tunanin Musulunci gaba daya, kuma ta yi aiki wajen sake tsara tunanin tsararraki masu zuwa na Musulmai bisa al'adun Yamma. A yau, yawancin Musulmai suna da motsin zuciyar Musulunci, amma tunaninsu da ra'ayoyinsu sun yi Yammacin Turawa.

The impact of the Western thought is the most dangerous factor which affected Muslims, far surpassing the impact of the Greek and Eastern philosophies. While these old philosophies may have diverted the thinking of the Muslims, the modern Western philosophy killed the Muslim thought altogether and worked to reshape the thinking of future generations of Muslims based on the Western culture. Today, the majority of Muslims have Islamic emotions, but are Westernized in their thoughts and ideas.

Tunanin Musulunci bai lalace a dare ɗaya ba, sai dai an sassaka shi a hankali saboda abubuwa da yawa da suka taru a tsawon tarihi. Waɗannan abubuwa sun fara ne da bayyanar wasu al'amuran tunani bayan zamanin Tabi'un. Kwanan nan, an fara yunƙuri da dama na maido da tunanin Musulunci ta hanyar komar da Musulmi zuwa salon rayuwar ƙarni uku na farko. Amma ko waɗannan yunƙurin sun gaza, domin waɗanda suka jagoranci irin waɗannan yunƙuri sun takaita ƙoƙarinsu ga yin Taqleed a cikin hukunce-hukuncen fiqhu da waɗannan ƙarni na farko suka fitar, da kuma ci gaba da maimaita maganganunsu a al'amuran da suka shafi Aqeedah ba tare da zurfin tunani ba. Haka kuma, ba su bambanta tsakanin nazarin ƙarni uku na farko ba, yadda suka gina tare da kiyaye tunaninsu, da yadda suka fuskanci matsalolin da ke kewaye da su a matsayin abin koyi da za a ɗauki darasi daga gare su, da kuma kwafar kayan aiki da fasahohin da suke a zamaninsu. Sakamakon haka, canjin da suka yi kira zuwa gare shi, a zahiri, kira ne ga Musulmi su koma zamanin hawan raƙuma, ba kira ga Musulmi su yi koyi da ƙarni na farko ba. Don haka, ko waɗannan motsi ba su iya warware matsalar ba.

The Islamic way of thinking was not destroyed overnight but was slowly dismembered due to many factors which accumulated throughout history. Those factors started with the emergence of some intellectual factors after the Tabi'een. Recently, many attempts were initiated to restore the Islamic way of thinking by returning the Muslims back to the lifestyle of the first three generations. But even these attempts failed because those who pioneered such attempts confined their efforts to Taqleed in Fiqhi opinions produced by these early generations and continuous repetition of their opinions in issues related to the Aqeedah without any profound intellectual thinking. Furthermore, they did not differentiate between examining the first three generations, how they built and maintained their thinking, and how they faced the issues surrounding them as a role model to take lessons from, and actually copying the tools and technologies that existed at the time. As a result, the change that they called for was in fact a call for Muslims to return to the days of riding camels and not a call for the Muslims to emulate the early generations. Thus, even these movements were unable to solve the problem.