Ana iya tambaya wani ya yi tunanin: Ta yaya ne mace za ta iya ɗaukar dukkan nauyin da Shari'a ta halatta mata, kamar zama ma'aikaciyar gwamnati, ko alkali mai warware sabani, ko memba a Majlis al-Ummah mai gargaɗin shugabanni da kuma riƙa lissafin su, la'akari da takunkumin da aka sanya mata na rashin Khalwa, rashin bayyana kyawunta, da kuma ciyar da rayuwarta ta sirri tare da mata da Mahramai?

It may occur to some to ask: How is it possible for the woman to undertake all the responsibilities that the Shar’a has permitted her such as being a government employee, or a judge settling disputes, or a member of the Majlis al-Ummah remonstrating with rulers and accounting them, bearing in mind the restrictions which have been placed on her in terms of the absence of Khalwa, non display of her charms, and the spending of her private life with women and Mahrams?

Wasu mutane na iya tambaya: ta yaya za a kare ɗabi'u? Haka kuma, ta yaya za a kiyaye ɗabi'u idan an bar mata su rika zuwa kasuwa, su yi magana da maza, su gudanar da ayyukansu a rayuwar jama'a da cikin al'umma?

It may occur to others to inquire as to how the morals are to be protected? Also how are the morals to be safeguarded if women are allowed to frequent the marketplace, talk to men and undertake their activities in the public life and in the society.

Waɗannan tambayoyi guda biyu da wasu irin su sun samo asali ne daga shakka da rashin tabbas, waɗanda sukan tasar wa irin waɗannan mutane idan aka gabatar musu da ƙa'idojin Shari'ah na tsarin zamantakewar (Musulunci). Wannan saboda suna ganin hakikanin rayuwar da suke yi, a ƙarƙashin tsarin jari-hujja da kuma a inuwar tutar Kufr. Saboda haka sai ya zama musu da wuya su yi tunanin aiwatar da Musulunci.

These two questions and others like them are borne out of scepticism and incertitude, which often occur to such people when you present to them the Shari’ah rules of the (Islamic) social system. This is because they see the reality of the life in which they live, under the capitalist system and in the shadow of the banner of Kufr. Hence it becomes difficult for them to conceive the implementation of Islam.

Jawabin irin wadannan tambayoyin shi ne: tsarin zamantakewa a Musulunci saitin hukunce-hukuncen Shari'ah ne daban-daban da ke da alaka da juna. Bin wani daga cikin hukunce-hukuncensa ba ya nufin watsi da wani. A maimakon haka, ya kamata namiji da mace Musulmi su bi dukkan hukunce-hukuncen Shari'ah, don kada a sami sabani a cikin mutum guda, in ba haka ba za a samu sabani a cikin Ahkam. Musulunci ba ya nufin, ta hanyar halatta wasu ayyuka ga mace, cewa ta je ginin gwamnati ta yi aiki a matsayin ma'aikaciya, ko ma a matsayin ma'aikaciyar jinya a asibiti, bayan ta yi wa kanta ado da kayan kwalliya, ta sanya tufafi kamar amarya a cikin jerin gwano, tana nuna wa maza kyawunta mai jan hankali, tana tada sha'awarsu a kanta. Haka kuma Musulunci ba ya nufin ta je shago sanye da irin wannan adon, ko ta sayar da kaya cikin yanayin taushi da lalata, tana amfani da salon magana wanda ke jarabtar mai saye ya ji dadin hira da ita yayin ciniki, ta yadda zai kara farashin kayan ko kuma ya jawo shi ya sayi kayan. Haka kuma Musulunci ba ya nufin ta yi aiki a matsayin magatakarda ga lauya ko sakatariya ga dan kasuwa, tana barin kanta ita kadai tare da shi a duk lokacin da aikin ya bukaci khalwa, tana sanya tufafin da ke bayyana gashinta, kirjinta, bayanta, hannayenta da kafafunta na kasa, tana nuna masa abin da yake so daga jikinta tsirara.

The response to such questions is: that the social system in Islam is a set of diverse Shari’ah rules linked with each other. The requirement to follow one of its rules does not mean the abandonment of another. Rather, the Muslim man and woman should adhere to all of the Shari’ah rules so that there are no contradictions within a single person, otherwise discrepancies would appear in the Ahkam. Islam does not intend by permitting the woman certain activities that she should go to a government building and work as an employee, even as a nurse in a hospital after she has adorned herself with ornaments and dressed in a manner as if she is a bride in procession, showing men her alluring charms, and inciting their desires for her. Nor does Islam intend that she goes to the store wearing such adornments, or selling a product in a state of softness and seductivity, using a manner of speech which tempts the buyer to enjoy chatting to her during the haggling, thereby increasing the price of the commodity or enticing Him to make a purchase. Nor does Islam intend that she works as a clerk for a lawyer or as a secretary for a businessman leaving her alone with Him whenever the job necessitated Khalwa, wearing for Him such clothes that reveal her hair, bosom, back, arms and lower legs and displaying that which He desires from her naked body.

Islam ba shi da niyyar kowane ɗaya daga cikin waɗannan abubuwa ba. Haka kuma bai nufi wasu irin waɗannan misalai da ke faruwa cikin al'ummar da ke zaune a cikin al'ummar da ba ta Musulunci ba, wadda al'adar rayuwar yammacin duniya ta mamaye. Hakika abin da Musulunci ke nufi shi ne Musulmi ya aiwatar da dukkan dokokin Musulunci a kan kansa. Saboda haka, lokacin da Musulunci ya halatta wa mace ta yi ciniki a kasuwa, ya haramta mata fita tana nuna kyawunta, kuma ya umarce ta da ta karɓi hukunce-hukuncen biyu tare a lokaci guda. Don haka imani da Musulunci yana wajabta wa Musulmi ya aiwatar da dukkan dokokinsa a kan kansa. Musulunci ya shar'anta dokoki, waɗanda suka haɗa da aikata wasu ayyuka da kaucewa wasu, wadanda ke kare Musulmi, namiji ko mace, daga karkata daga hanyar kyawawan ɗabi'u. Waɗannan dokoki za su zama garkuwa ga Musulmi, suna hana shi zamewa cikin tunanin da ke karkata ga lalata yayin da yake rayuwa cikin al'umma.

Islam certainly does not intend any of those things. Nor does it intend other such examples that take place within a community which resides in a non Islamic society dominated by the western way of life. Indeed what Islam intends is that the Muslim implements all the rules of Islam on him/herself. Hence when Islam permitted women to buy and sell in the marketplace, it prohibited her from going out displaying her charms and ordered her to adopt both rulings concurrently. So the belief in Islam obliges the Muslim to apply all its rules on him/herself. Islam has legislated rules, which include the undertaking of some actions and abstaining from others, which protects the Muslim, whether man or woman, from deviating from the path to moral virtue. They will act as a defence for the Muslim, preventing Him from sliding into a sex-orientated outlook whilst living in the community.

Ka'idodin, waɗanda suka haɗa da aiwatar da ayyuka, su ne:

These rules number many. The rules, which include the performance of actions, are:

1. An umurce duka namiji da mace da su runtse idanunsu kuma su kare al'aurarsu. Saboda haka Allah (SWT) ya ce:

1. Both the man and the woman have been ordered to lower their gaze and protect their private parts. So Allah (swt) said:

"Ka faɗa wa mazan muminai su runtse idanunsu, su kuma kiyaye farjinsu. Wannan ya fi tsarkakewa a gare su. Lalle Allah Masani ne ga abin da suke aikatawa. Kuma ka faɗa wa matan muminai su runtse idanunsu, su kuma kiyaye farjinsu" [An-Nur: 30-31]. Runtse ganin ido ga kowane namiji da kowace mace shi ne kariya ta gaskiya ga kowannensu. Wannan kariya ta asali tana hana mutum shiga cikin haram, domin gani shi ne hanya mai tasiri da take kai ga fadawa cikin haram. Idan ganin ido ya runtsu, to an hana munkari.

“Tell the believing men to lower from their gaze, and protect their private parts. That is purer for them. Verily, Allah is All Aware of what they do. And tell the believing women to lower from their gaze and protect their private parts” [An- Nur: 30-31] The lowering of the gaze by every man and woman is the true protection for each of them. That intrinsic protection prevents a person from involving in Haram, because the sight is the effective means to fall in Haram.When the gaze is lowered then the Munkar is prevented.

2. Musulunci ya umarci mutum da mace su ji tsoron Allah (SWT). Ya ce:

2. Islam ordered the man and the woman to fear Allah (swt). He (swt) said:

"Ya ku waɗanda suka yi imani! Ku ji tsoron Allah, kuma ku faɗi gaskiya (koyaushe)." [Al-Ahzab: 70] Ya ce (SWT):

“Oh you who believe! Fear Allah and speak (always) the truth.” [Al- Ahzab: 70] He (swt) said:

"Kuma ku ji tsoron Allah. Lallai Allah Yana kan kowane abu Mai shaida ne."[Al-Ahzab: 55] Kuma Ya ce (SWT):

“And fear Allah. Verily, Allah is Ever All-Witness over everything”. [Al- Ahzab: 55] And He (swt) said:

"Kuma ƙarshen kyau (watau Aljanna) na masu tsoron Allah ne." [Ta-Ha: 132] Idan Musulmi yana da halin tsoron Allah (SWT), yana tsoron azabarsa, yana sha'awar Aljannarsa, kuma yana son samun yardarsa, to wannan tsoro zai hana shi aikata abin ƙi (munkari) da kuma hana shi saɓa wa Allah (SWT). Wannan shi ne hana na cikin zuciya, wanda bayansa babu wani hani, kuma idan Musulmi ya ji tsoron Allah (SWT), to ya zama yana da mafi girman siffofin kamala.

“And the good end (i.e. Paradise) is for the God fearing persons.” [Ta- Ha: 132] When the Muslim is characterised by the fear of Allah (swt) and He fears his punishment, desires his Paradise and wishes to attain his good pleasure, then this fear will deter Him from committing a Munkar and deter Him from disobeying Allah (swt). This is the intrinsic deterrent beyond which there is no deterrent and when the Muslim fears Allah (swt) then He is characterised by the sublimest attributes of perfection.

3. Musulunci ya umarci namiji da mace su nisanci wuraren shakka, kuma su yi taka-tsan-tsan a kan haka, don kada su fada cikin sabawa wa Allah. An umarci Musulmi kada ya yawaita zuwa kowane wuri, ko ya aikata wani aiki, ko ya shiga wani yanayi da ke da shakka, don kada ya aikata haram. Manzon Allah ﷺ ya ce: "Abubuwan halal da na haram duk a bayyane suke, amma a tsakanin su akwai abubuwan shakka, kuma yawancin mutane ba su san su ba. Duk wanda ya kare kansa daga wadannan abubuwan shakka, to zai kare addininsa da mutuncinsa. Kuma duk wanda ya shiga cikin wadannan abubuwan shakka, zai fada cikin haram, kamar makiyayin da ke kiwon dabbobinsa kusa da Hima (kiwo na keɓaɓɓe) na wani, kuma a kowane lokaci yana iya shiga cikinsa. Ya ku mutane! Ku yi hankali! Kowane sarki yana da Hima, kuma Hima na Allah a bayan kasa shi ne abubuwan da Ya haramta." Shakka a nan tana faruwa ta hanyoyi uku.

3. Islam ordered the man and the woman to keep away from areas of uncertainty, and to be careful with regards to that, lest they fall into disobeying Allah . The Muslim has been ordered not to frequent any place nor do any action, nor be drawn into any situation in which there is uncertainty, lest they commit Haram. The Messenger of Allah (pbuh) said: “Both legal (Halal) and illegal (Haram) things are evident but in between them there are doubtful things and most of the people have no knowledge about them. So whoever saves Himself from these doubtful things, He would save his religion and his honour. And whoever indulges in these doubtful things would fall into Haram like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment He is liable to fall into it. Oh people! Beware! Every king has a Hima and the Hima of Allah on the earth is what He declared as Haram things.” The doubt here occurs in three cases:

Firstly) He doubts whether a thing is prohibited or permissible (Mubah), or concerning an action whether it is obligatory (Fard), prohibited (Haram), disliked (Makruh), recommended (Mandub) or permissible (Mubah). The existence of such doubt concerning the description of a thing or the rule of an action does not permit him to approach it until the rule of Allah (SWT) concerning it becomes clear. This means that he approaches it with the least amount of doubt, trusting that it is the rule of Allah (SWT) for it. This is irrespective of whether it was his own Ijtihad or after becoming aware of the rule of Allah (SWT) concerning it, either from a Mujtahid or from one who is aware of the rule, even if he be an imitator (Muqallid) or follower (Aam). This is so long as he trusts his Taqwa and knowledge of the rule rather than in his general knowledge. Fahimta: Abubuwan da ke sa shakka a bayyana ko wani abu haramun ne ko halal (Mubah), ko kuma game da wani aiki ko wajibi ne (Fard), haramun ne (Haram), makruhi ne (Makruh), mustahabbi ne (Mandub) ko halal ne (Mubah)...

Firstly) He doubts whether a thing is prohibited or permissible (Mubah) or concerning an action whether it is obligatory (Fard), prohibited (Haram), disliked (Makruh), recommended (Mandub) or permissible (Mubah). The existence of such doubt concerning the description of a thing or the rule of an action, does not permit Him to approach it until the rule of Allah (swt) concerning it becomes clear. This means that He approaches it with the least amount of doubt, trusting that it is the rule of Allah (swt) for it. This is irrespective of whether it was his own Ijtihad or after becoming aware of the rule of Allah (swt) concerning it, either from a Mujtahid or from one who is aware of the rule, even if He be an imitator (Muqallid) or follower (Aam). This is so long as He trusts his Taqwa and knowledge of the rule rather than in his general knowledge.

Na biyu) Yana zargin cewa zai aikata haramun ta hanyar aikin mubahi saboda kusancinsa da haramun da kuma yiwuwar hakan zai kai shi gare shi, kamar ajiye kuɗi a banki wanda ke harkar riba, ko sayar da inabi ga ɗan kasuwa wanda ke da masana'antar giya, ko koyar da 'yan mata darussa na yau da kullum, da sauransu. Irin waɗannan ayyuka mubahi ne kuma halal ne a gare shi ya yi su, amma ya fi kyau ga mutuncinsa idan ba zai yi su ba don tsoron Allah.

Secondly) He suspects that He will commit a Haram through a Mubah action because of its closeness to the Haram and because of the possibility that it might lead to it such as depositing money in a bank which deals with interest, or selling grapes to a trader who owns a brewery or teaching girls regular lessons etc. Such actions are Mubah and allowed for Him to do, but it is better for his integrity if He does not do them by way of piety.

Thirdly) Että people suspect a Mubah action is prohibited, hence the person avoids the Mubah action lest people think ill of him. This is like someone who passes a place suspected of corruption, and thus people suspect him of being a corrupt person. So that people do not speak of him in such a way, he avoids the Mubah. Similarly, the person who is strict about his wife or Mahrams covering their faces: he takes the opinion that the face is not 'Awrah, but he is strict lest people say that the wife of such and such person or his sister is going about brazenly unveiled. This intent can be seen in two respects: Note: the source is written in English, so the translation above is in English. Here is the Hausa translation: Na uku) Cewa mutane su zaci wani aiki mubah haramun ne, saboda haka mutum yake gujewa aikin mubah domin kada mutane su yi masa mummunan zato. Wannan kamar mutumin da ya wuce wani wuri da ake zargin ɓarna ne a cikinsa, sai mutane su zaci shi mutum ne mai ɓarna. Domin kada mutane su yi magana a kansa haka, sai ya guji mubah. Haka kuma mutumin da yake tsauri game da matarsa ko mahramansa wajen rufe fuska: yana ra'ayin cewa fuska ba 'Awrah ba ce, amma yana tsauri domin kada mutane su ce matar wane ko 'yar'uwarsa tana yawo ba tare da lulluɓi ba. Wannan niyya tana iya gani ta bangarori biyu:

Thirdly) That people suspect a Mubah action is prohibited hence the person avoids the Mubah action lest people think ill of Him. This is like someone who passes a place suspected of corruption, and thus people suspect Him of being a corrupt person. In order that people do not speak of Him in such a way, He avoids the Mubah. Similarly the person who is strict about his wife or Mahrams covering their faces. He takes the opinion that the face is not 'Awrah, but He is strict lest people say that the wife of such and such person or his sister is going about brazenly unveiled. This intent can be seen in two respects:

a: Abin da mutane ke shakka cewa haramun ne ko makruhi, a gaskiya haramun ne ko makruhi a cikin Shari'ah. Idan mutum ya aikata aikin mubahi, mutane suna fahimta cewa ya aikata abin da aka haramta. A wannan hali, ya kamata mutumin ya guji aikin mubahin domin kada mutane su yi masa mummunan zato, ko kuma ya yi bayani ga mutanen game da kansa. An riwaito daga Ali ɗan al-Husaini cewa Safiyya 'yar Huyai (ra), matar Annabi ﷺ, ta faɗa masa cewa ta je wurin Manzon Allah ﷺ domin ta ziyarce shi a masallaci yayin da yake i'tikafi a kwanaki goma na ƙarshe na watan Ramadan. Ta yi magana da shi na ɗan lokaci bayan sallar Isha'i, sannan ta tashi domin ta koma gida. Annabi ﷺ ya raka ta. Lokacin da ta isa ƙofar masallacin, daura da ƙofar Umm Salama matar Annabi ﷺ, sai wasu maza biyu daga Ansarawa suka wuce, suka gai da Manzon Allah ﷺ, suka ci gaba da tafiyarsu. Ya ce musu: "Ku jira kaɗan!" sannan ya ce: "Ita (matata) Safiyya 'yar Huyai ce." Dukansu suka ce: "Subhanallahi, ta yaya za mu yi masa wani mummunan zato, ya Manzon Allah?" Suka ji an ɓata musu rai da suka yi irin wannan tunanin. Annabi ﷺ ya ce (musu): "Shaiɗan yana isa ko'ina a cikin jikin mutum kamar yadda jini yake isa a cikinsa. Na ji tsoron kada Shaiɗan ya saka muku mummunan tunani a zukatanku." Ana fahimtar daga wannan Hadisi cewa Manzon Allah ﷺ ya kawar da shakkar da ka iya shiga zukatan sahabbansa biyu, duk da cewa shi ﷺ yana sama da kowace shakka da zato.

a: The thing that people doubt as being Haram or Makruh is actually, Haram or Makruh in the Shari’ah. By the person performing a Mubah action people understand that He has performed a prohibited action. In this situation the person should avoid the Mubah action in case people think badly of Him or He should explain Himself to them. It has been narrated on the authority of Ali b. al-Husayn that Safiyya bint Huyai (ra), the wife of the Prophet (pbuh) told Him that she went to the Messenger of Allah (pbuh) to visit Him in the Mosque while He was in Itikaf in the last ten days of Ramadhan. She spoke to Him for a while after Ishaa, then she got up in order to return home. The Prophet (pbuh) accompanied her. When she reached the gate of the Mosque, opposite the door of Umm Salama the wife of the Prophet (pbuh), two Ansari men were passing by and they greeted the Messenger of Allah (pbuh) and continued on. He told them: “Wait a little!” and said, “She is (my wife) Safiyya bint Huyai”. Both of them said, “Subhan Allah, how dare we think of any evil O Messenger of Allah”, and they felt hurt that they would think such a thing. The Prophet (pbuh) said (to them): “Shaytan reaches everywhere in the human body as blood reaches in it. I was afraid lest Shaytan might insert an evil thought in your minds”. It is understood from this Hadith that the Messenger dispelled the doubt, which may have arisen in the minds of his two companions even though He (pbuh), is beyond all doubt and suspicion.

b: Cewa abu zai iya zama abin zargi a wurin mutane cewa haramun ne, alhali a gaskiya halal ne. Sai dai idan mutane suka ce Ya aikata abin da aka haramta, to Yana kaucewa hakan, ba don abin ya haramta ba, sai don abin da mutane za su ce. Ba a yarda a guje wa irin wannan shakka ba; a maimakon haka sai a aikata shi bisa yadda Shari'ah ta umarta, ba bisa kimanta mutane ba. Allah ya yi wa Manzon ﷺ wani ɗan tsawatarwa a kan hakan. Ya ce (SWT):

b: That a thing should be suspected by people of being prohibited but in reality it is permitted. However in case people say that He has committed a prohibited action, He avoids it, not because it is prohibited but because of what people would say. It is not permitted to keep away from such types of suspicion, rather He should undertake it according to the manner the Shari’ah has instructed and not according to the estimation of the people. AllahI has mildly reproached the Messenger for that. He (swt) said:

"Kai (ya Muhammadu) kana tsoron mutane, amma ya fi dacewa ka ji tsoron Allah" [Al-Ahzab: 37] Wannan yana nuna cewa idan Musulmi ya ga Shari'a bata haramta wani abu ba, to ya aikata shi koda duk mutane sun ce an haramta shi.

“You (Oh Muhammad) did fear the people, but it is more fitting that you should fear Allah” [Al- Ahzab: 37] This indicates that if the Muslim sees that the Shara' has not forbidden a thing then He should do it even if all the people say it is prohibited.

Idan namiji da mace suka nisanci wadannan zato da Shari'a ta haramta, hakan zai kare su daga sabawa Allah (SWT) kuma ya ba su damar yin kyawawan halaye.

If the man and woman stay away from these suspicions which the Shar’a has forbidden then it will protect them from disobedience to Allah (swt) and enable them to be characterised by moral excellence.

4. Musulunci ya ƙarfafa yin aure tun da wuri, domin a fara takaita harkar jima'i ta namiji da mace ga aure tun daga ƙuruciya. Ta haka mutum zai taso a cikin wannan yanayi, kuma za a kare shi ta hanyar takaita jima'i ga aure lokacin da sha'awar jima'i ta fara tashi. Manzon Allah ﷺ ya ce: "Ya ku matasa! Duk wanda daga cikinku yake da ikon yin aure, to ya yi aure." An sauƙaƙa aure ƙwarai da gaske ta hanyar ƙarfafa rage sadakin aure (Mahr). Manzon Allah ﷺ ya ce: "Wacce ta fi albarka (Baraka) a cikin mata ita ce wadda sadakinta ya fi ƙanƙanta." 5. Ga mazan da yanayinsu na musamman ba ya ba su damar yin aure, an umarce su da su zama masu kamewa da kame kai. Ubangiji (SWT) ya ce:

4. Islam encourages marriage at an early age so that it begins to restrict the sexual activity of a man and a woman to marriage from an early age. Thus one is brought up in this atmosphere and one is protected by restricting the sexual activity to marriage when the sexual instinct begins to be agitated. He (pbuh) said: “O you who are young. Whoever amongst you who can afford to marry should marry”. Marriage has been made exceptionally easy by urging the reduction of the bridal dower (Mahr). He (pbuh) said: “The one (amongst you, women) who receives the least amount of mahr is the most blessed (Baraka).” 5. Those men whose specific circumstances do not allow them to get married, they have been commanded that they should be characterised by chastity and self control. He (swt) said:

"Kuma waɗanda ba su samu dukiyar aure ba, su kiyaye kansu daga zunubi, har Allah ya wadata su daga falalarsa." [An-Nur: 33] Kuma an umarce su da azumi a matsayin magani ga sha'awar jima'i ko sha'awar haihuwa, domin su koma ga ibadar azumi don su shawo kanta, su shagaltu da abin da ya fi daraja da girma, watau ƙarfafa dangantakarsu da Allah (SWT) ta hanyar ayyukan alheri. Ya ce (SWT): "Ya ku matasa! Duk wanda daga cikinku ya iya yin aure, to ya yi aure, domin hakan zai taimaka masa wajen kauce wa kallon mata, kuma zai kiyaye al'aurarsa daga jima'i na haram. Wanda kuma bai iya ba, to ya yi azumi, domin azumi zai kare shi." Ba don a murkushe sha'awar haihuwa ba ne azumi ya zo, sai dai don ya haifar da tunanin tsarkakewa wanda ta hanyarsa za a karkatar da shi daga tunanin sha'awar haihuwa, don kada ta tayar masa da hankali, ta jawo masa damuwa da radadi. Azumi kuma ba don a raunana jiki aka shar'anta shi ba, domin cin abinci da dare da isasshen abinci yana maye gurbin cin abinci da rana. Don haka raunin jiki ta hanyar azumi ba shi ne abin da ake nufi ba, abin da ake samu shi ne kasancewar tunanin ruhaniya ta hanyar wannan azumin nafila.

“And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of his Bounty”. [An- Nur: 33] And they have been ordered to fast as a treatment for the sexual or procreation instinct so that they seek recourse to the worship of fasting in order to overcome it and occupy themselves with that which is more sublime and noble i.e. the strengthening of their relationship with Allah (swt) by way of pious deeds. He (swt) said: “O you who are young. Whoever amongst you can afford to marry should marry, because it will help Him refrain from looking at other women, and guard his modesty (i.e. private parts from unlawful sex). And whoever is not able to marry He should fast because it will protect Him”. Fasting is not there to suppress the procreation instinct but to generate concepts linked to the instinct of sanctification by which He will be distracted from the concepts of the procreation instinct, thus it will not agitate Him causing Him anxiety and pain. Fasting is not intended to weaken the body because eating at night and taking enough food serves as a substitute for eating during the day. So debilitation by way of fasting is not realised but what is realised is the presence of spiritual concepts through such optional fasting.

6. An umurci mata da su yi ado da cikakken suturar jiki a rayuwar jama'a. Haka kuma Musulunci ya takaita rayuwar mace ta sirri ga mata da kuma maza wadanda ba za a iya aurensu ba (Mahram). Babu shakka, bayyanar mace cikin kamanni na kamun kai da mutunci zai zama shinge tsakaninta da kallon marasa kunya na wadanda ba sa tsoron Allah (SWT). Alkur'ani ya bayyana wannan tufafi cikin tsari, cikakke kuma mai cikakken bayani. Idan mace ta sanya wannan cikakken tufafi, wato ta ja Khimar dinta a kan kirjinta, ta nannade mayafin kanta a wuyanta da kirjinta, kuma ta sanya Jilbab dinta a jikinta ta sauke shi har kasa, har jikinta gaba daya ya boye, har zuwa kafafunta, to za a ce ta sanya cikakken tufafi, ta kare kanta da suturarta, kuma ta nuna kamun kai. Idan ta sanya wannan cikakken tufafi, za ta iya fita rayuwar jama'a don gudanar da ayyukanta cikin kamun kai da mutunci mafi girma, wanda ta haka zai kare kanta daga kallon marasa kunya na wadanda ba sa tsoron Allah (SWT).

6. Women have been instructed to act modestly by wearing the complete attire in the public life. In addition Islam restricts the private life to women and non-marriageable men (Mahram). There is no doubt that the appearance of the woman in a modest serious fashion will act as a barrier between her and the unscrupulous gazes of those who do not fear Allah (swt). The Qur'an has described this dress in a precise, complete and comprehensive manner. When the woman wears this complete dress which is when she draws her Khimar over her bosom and wraps her head-covering around her neck and chest, and when she drapes her Jilbab over her body and lowers it towards the floor such that her whole body is concealed even to the feet, then she can be said to have worn the complete dress, taken protection in her attire and manifested her modesty.Wearing this complete dress, she can go out into the public life in order to pursue her activities in the most modest and dignified manner, which, will thus guard herself against the unscrupulous gazes of those who do not fear Allah (swt).

Waɗannan su ne hukunce-hukuncen Ubangiji waɗanda suka haɗa da aiwatar da ayyuka masu kyau. Dangane da hukunce-hukuncen Shari'a kuwa, waɗanda suka haɗa da kauracewa aiki, su ne kamar haka:

These are the divine rules which include the performance of affirmative actions. As for the Shari’ah rules which include the abstention from actions they are:

1. Keɓewa ta kaɗaici tsakanin namiji da mace ba tare da wani ba haramun ce. Khalwa ita ce haɗuwar namiji da mace a wurin da babu wanda zai iya shiga sai da izinin su. Misali shi ne haduwarsu a cikin gida ko a wani fili nesa da inda jama'a ke zuwa. Don haka khalwa ita ce haduwar mutum biyu a keɓe, amintacce daga kasancewar wasu. Wannan khalwa ita ce kanta ɓarna, saboda haka Musulunci ya haramta ta a fili tsakanin namiji da mace wadanda ba mahram ba ne ga juna, ko su wanene wadannan mutane biyu, kuma ko yaya wannan khalwa take. Annabi ﷺ ya ce: "Duk wanda ya yi imani da Allah da Ranar Lahira, kada ya keɓe da mace wadda ba ta da mahram tare da ita. Lallai na uku shi ne Shaiɗan!" Ta hanyar hana khalwa, Shari'a ta ɗauki matakan kariya da suka wajaba tsakanin maza da mata. Gaskiyar khalwa ita ce tana sa namiji da mace su ƙara sha'awa. Kuma ta hanyar haramta wannan keɓewar kaɗaici (khalwa fardiyya), ana kawar da dalilan ɓarna, domin khalwa na ɗaya daga cikin hanyoyi kai tsaye zuwa ɓarna.

1. The private meeting between a man and a woman alone is prohibited. Khalwa is the meeting of a man and a woman in a place where no one is able to enter except by their permission. An example is such as their getting together in a house or in an open space remote from public access. So the Khalwa is the meeting of two people in isolation, secure from the presence of others. This Khalwa is corruption itself, therefore Islam has categorically prohibited it between a man and woman who are not Mahram to each other, whoever these two persons may be and whatever this Khalwa may be. The Prophet (pbuh) said: “Whosoever believes in Allah and the Last Day (Alyawm al-akhir) let Him not be alone with a woman who has not a Mahram with her. Indeed, the third (person) is al-Shaytan!” By preventing Khalwa the Shar’a took the necessary safeguards between the men and women. The reality of Khalwa is that it makes the man and woman more sexually agitated. And by prohibiting this solitary privacy (Khalwa fardiyya) the causes of corruption are eliminated, because the Khalwa is one of the direct means to corruption.

2. An haramta wa mace bayyana adonta (Tabarruj) tun daga lokacin da Allah (SWT) ya hana hakan. Ya ce (SWT):

2. The woman has been forbidden from displaying her charms (Tabarruj) from the time when Allah (swt) prohibited it. He (swt) said:

"Kuma game da mata da suka wuce shekarun haihuwa, waɗanda ba sa fatan aure, babu laifi a gare su idan suka cire tufafinsu na waje, muddin ba za su nuna adonsu ba (tabarruj)." [An-Nur: 60] Don haka, Allah (SWT) ya haramta wa matan da suka wuce shekarun haihuwa su nuna adonsu (tabarruj), kuma ya halatta musu cire tufafinsu na waje muddin ba za su nuna adonsu ba (tabarruj). A cikin wannan kuma akwai haramcin tabarruj. Tunda an haramta wa matan da suka wuce shekarun haihuwa nuna adonsu (tabarruj), to balle mata waɗanda ba su kai wannan shekarun ba su yi tabarruj. Ya ce (SWT):

“And as for women past childbearing who do not expect wed-lock, it is no sin on them, if they discard their (outer) clothing in such a way as not to show their charms” [An- Nur: 60] Thus, Allah (swt) has forbidden women past child-bearing age from displaying their charms (Tabarruj), allowing the discarding of the dress, without displaying their charms (Tabarruj). Implicit in this, is the prohibition of Tabarruj. Since women past the age of childbirth have been prohibited from displaying their charms (Tabarruj) then by greater reason women who have not reached such an age should not make Tabarruj. He (swt) said:

"Kuma ka bar su su buga ƙafafunsu don a san abin da suke ɓoye na adonsu." [An-Nur: 31] Irin waɗannan misalai ana ɗaukar su a matsayin Tabarruj. Tabarruj shi ne nuna kwarjini (Zeena) da kyau (Mahaasin) ga maza waɗanda ba mahramai ba ne (Non-Mahrams). An ce matar da ta yi ado (Tabarrajat) tana nufin: ta nuna kwarjininta (Zeena) da kyanta (Mahaasin) ga maza waɗanda ba mahramai ba ne. Akwai hadisai da dama da ke hana abin da ake ɗauka a matsayin Tabarruj. Abu Musa al-Ash'ari ya ruwaito cewa Manzon Allah ﷺ ya ce: "Duk matar da ta yi amfani da turare sannan ta wuce ta cikin maza domin su ji ƙamshinta, to ita mazinaciya ce", wato tana kama da mazinaci wajen zunubi. Kuma ya ce ﷺ: "Akwai nau'o'in mutane biyu da ba a riga an gan su ba (tukuna): wasu mutane da suke riƙe da bulala kamar wutsiyar shanu, da ita suke dukan mutane. Da mata waɗanda suke sanye (da tufafi) amma tsirara take a rabi, suna karkata (jikinsu) suna karkatar da idon maza zuwa gare su. Kawunansu kamar gangaren ƙoƙon raƙumi ne. Waɗannan mata ba za su shiga aljanna ba, ba kuma za su ji ƙamshinta ba, ko da yake ana jin ƙamshinta daga nesa irin kaza da kaza (kwanaki)." Duk waɗannan hujjojin suna bayyana sarai wajen haramta Tabarruj, saboda haka Tabarruj haramun ne. Sakamakon haka, duk wani kwarjini da ba a saba da shi ba, wanda ke jawo hankalin maza kuma yana bayyana kyawun mace (Mahaasin), Tabarruj ne idan matar tana bayyana irin haka a rayuwar jama'a, ko kuma idan tana bayyana irin haka a gaban maza waɗanda ba mahramai ba a rayuwar sirri. Misalai sun haɗa da amfani da turare, kwalliya, saka gashin ƙarya a kai ba tare da Khimar ba, ko saka wando ba tare da Jilbab ba idan ta fita cikin jama'a. Gaskiyar Tabarruj ita ce yana tada motsin zuciyar maza da mata, kuma yana tada sha'awar haihuwa don jima'i. Yana gayyatar namiji ya nemi mace, lamarin da ke sa dangantakarsu ta dogara ga sha'awa, kuma wannan yana sa dangantakarsu ta zama ta jima'i. Wannan yana lalata haɗin kai tsakaninsu. Yana sa wannan haɗin kai ba ya taimakawa wajen gina al'umma, sai dai yana kai ga lalatarta. Wannan tabarruj yana zama cikas ga ingantacciyar haɗuwa, wadda tushenta tsarki ne da taqwa. Idan ba a yi taka tsantsan ba, yana iya cike babban gibi a rayuwar mutum, ta hanyar tada motsin zuciya da kuma ta da sha'awar haihuwa. Bai kamata rayuwa ta cika ba sai da manyan nauyi da al'amura masu muhimmanci, kuma bai kamata a ɓata ta wajen biyan bukatun jiki ba, har da bukatun da tabarruj ke tadawa. Da wannan fahimta, za a sami shingen da ya bayyana tsakanin namiji da mace, wanda zai kai ga nasarar cika manufar rayuwarsa ko tata. Wannan manufa ita ce ɗaukar Kiran Musulunci da yin Jihadi domin ɗaukaka Kalmar Allah (SWT). Saboda haka, dole ne mu fahimci haɗarin tabarruj ga al'ummar Musulunci, kuma mu fahimci abin da tabarruj ke nufi, wato yadda mace take nuna kanta ga namiji, tana tada masa sha'awa, wanda hakan haɗari ne ga al'umma da dangantakarta. Wannan ita ce tabarruj da Musulunci ya haramta, kuma ga hakikaninta da abin da ya ƙunsa na haɗari ga al'ummar Musulmi. Amma nuna kwalliya da adon gida da na rayuwar sirri, wannan ba a ɗaukarsa tabarruj ba, kuma hukuncin tabarruj ba ya shafar shi.

3. Musulunci ya haramta ga kowane namiji da kowace mace su yi sana'o'in da ke lalata da'a da kuma haifar da fasadi a cikin al'umma. Saboda haka, an haramta wa mace yin ayyukan da manufarsu ita ce amfani da jinsinta (mace-macen ta). Raf'i b. Rifa'a (ra) ya ruwaito cewa: "Manzon Allah ﷺ ya hana mu samun kudin baiwa sai dai abin da ta samu da hannayenta biyu." Ya kuma ce ﷺ, yana nuna da yatsunsa ma'anar aikin gasa burodi, da jujjuya zare, da zane-zane. Saboda haka an haramta wa mace yin aiki a shagunan da manufarsu ita ce jan hankalin abokan ciniki saboda jinsinta, ko yin aiki a ofisoshin jakadanci, da ofisoshin karamin jakada, da sauran irin wadannan wurare don amfani da jinsinta wajen cimma manufofin siyasa. Haka kuma an haramta mata yin aiki a matsayin ma'aikaciyar jirgin sama, ko wasu sana'o'i irin wadanda mace take aiki da niyyar amfani da jinsinta.

3. Islam has prohibited every man and woman from pursuing occupations which endanger morals and cause corruption in society. Hence the woman is prohibited from performing jobs which aim to exploit her femininity. Raf'i b. Rifa'aa (ra) narrates: “The Prophet (pbuh) forbade us from the earnings of the slave-girl except that which she earned with her own two hands.” And He (pbuh) said indicating with his fingers to mean baking, spinning yarn, and engraving. So the woman has been forbidden from working in shops where the aim is to attract customers because of her sex or to work in embassies, consulates and other such places in order to use her femininity to realise political objectives. She is also prohibited from working as an airhostess in an aeroplane or other occupations where the woman works with the intention of using her femininity.

4. Musulunci ya haramta zagin mace mai tsarki, wato zarginta da zina. Allah (SWT) ya ce:

4. Islam forbade the defamation of chaste woman, i.e. accusing them of fornication. He (swt) said:

"Waɗanda suke zargin mata masu tsarki, sa'an nan ba su kawo shaidu huɗu ba, to ku yi musu bulala tamanin, kuma kada ku karɓi shaidarsu har abada, waɗannan su ne fasiqai (masu fita daga biyayya)." [An-Nur: 4] Kuma Ya ce (SWT):

“And those who accuse chaste women, and produce not four witnesses, flog them eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (transgressors)”. [An- Nur: 4] And He (swt) said:

“Lalle waɗanda suke zargin matan kirki, marasa laifi, masu imani, ana la'anarsu a duniya da lahira, kuma suna da azaba mai girma.” [An-Nur: 23] Manzon Allah (ﷺ) ya ce: “Ku nisanci manyan zunubai bakwai masu halakarwa.” Mutane suka tambaya, “Ya Manzon Allah! Menene su?” Ya ce: “Shirka da Allah, sihiri, kisan rai wanda Allah ya haramta, cin riba, cin dukiyar maraya, gudun daga yaƙi a lokacin fama, da zargin matan kirki, marasa laifi, masu imani.” Abin da ake nufi da matan kirki a nan su ne matan da suke sanye da tufafi cikin kamun kai. Ɓata sunan mace mai kamun kai haramun ne. Ta hanyar haramta zargin matan kirki, Shari'a ta rufe bakunan waɗanda suka saba da magana mara kyau da ɓatanci, waɗanda kawai suke son cin mutuncin mutane. Saboda haka jita-jita da zance-zance marasa kyau ba sa yaɗuwa a cikin al'ummar Musulunci, haka kuma zargi na ƙarya ba ya yaɗuwa. A cikin wannan akwai kariya ga al'ummar Musulunci.

“Verily, those who accuse chaste unaware and believing women, are cursed in this life and in the Hereafter, and for them will be a great torment. [An- Nur: 23] And the Messenger of Allah (pbuh) said: “Avoid the seven great destructive sins”. The people enquired, “O Allah's Messenger! What are they?” He (pbuh) said: “to associate partners along with Allah, to practice sorcery, to kill the life which Allah has forbidden, to eat up Riba (usury), to eat up an orphan’s wealth, to retreat in front of the enemy at the time of fighting, and to accuse chaste and unaware women believers”.What is meant by chaste women here are the modestly attired women. Defamation of a modest woman is prohibited. By prohibiting the accusation of chaste women the Shar’a has silenced the tongues of those which have become accustomed to speak badly of and slander, who wish only to lap up the honour of people. Hence evil gossip and rumours do not spread in the Islamic community neither does the false accusation. In this, is a protection for the Islamic community.

Don haka, waɗannan dokokin Ubangiji, waɗanda suka haɗa da kauracewa wasu ayyuka, suna tabbatar da cewa al'ummar Musulunci, duk inda haɗin kai ya faru, tana ci gaba da haɗin kai a cikin iyakokin tsarki (Tahara) da Taqwa (tsoron Ubangiji).

So, these divine rules which include the abstention from certain actions ensure that the Islamic community, wherever co-operation may occur, proceeds to co-operate within the limits of purity (Tahara) and Taqwa (God fearing).

Ta hanyar wannan duka, mutum zai iya hango menene al'ummar Musulunci, ya kuma fahimci matar Musulma. Zai iya gane cewa aikin da mace take yi a rayuwar jama'a, wadanda Shari'a ta halatta mata, ba zai haifar da lalacewa ba, ba kuma zai kai ga cutarwa ba. Zai ga cewa wannan yana da muhimmanci ga rayuwar jama'a da daukaka al'umma. Saboda haka, Musulmi dole ne su bi ka'idojin Shari'a, ko suna cikin Dar ul-Islam ko Dar ul-Kufr, a kasar Musulunci ko wacce ba ta Musulunci ba, a cikin al'ummar Musulmi ko ta wadanda ba Musulmi ba. Dole ne su aiwatar da ayyukan da Shari'a ta halatta wa mata, kada kuma su ji tsoron zargi saboda hakan. Lallai aiki bisa ka'idojin Shari'a kariya ce ga mace, daukaka ce ga al'umma, kuma biyayya ce ga umarni da hani na Allah (SWT). Shari'a ita ce mafi kyau wajen bayyana abin da zai dace da mutum a matsayin daida ko al'umma a rayuwar sirri da ta jama'a.

Through all of this, it is possible for a person to visualise what the Islamic community is and comprehend what the Muslim woman is. He can realise that the woman's performance of actions in the public life which the Shar’a has permitted her, will not result in corruption nor lead to any harm. He can see it is necessary for the public life and elevation of the community. Therefore, Muslims must adhere to the rules of Shar’a whether they be in Dar ul-Islam, Dar ul-Kufr, in a Islamic or non-Islamic country, amidst a community of Muslims or non-Muslims. They must undertake the activities the Shar’a has permitted for the women, and they should not fear any blame from it. Indeed acting according to the Shar’a rules is a protection for the woman, elevation for the community and obedience to the orders and prohibitions of Allah (swt). The Shar’a is the best in informing of what will suit man as an individual or a community in the private and public life.

Wannan a takaice shi ne yadda Musulunci ya tsara haɗuwar da ke haifar da matsaloli, wato haɗuwar maza da mata. Daga wannan tsari a bayyane yake cewa dokokin Ubangiji sun zo ne don hana lalacewar da ka iya tasowa daga wannan haɗuwa. Haka kuma suna tabbatar da samun jin daɗi da walwala (Salah) ga al'ummar Musulmi, wanda ke kawo tsarki, Taqwa, himma da aiki. Yana tabbatar da rayuwa ta sirri wadda mutum ke samun natsuwa da hutu daga damuwar rayuwa. Kuma yana tabbatar da rayuwa ta jama'a, wadda take da nauyi, mai amfani, kuma tana ba al'umma abin da take bukata a rayuwa ta fuskar farin ciki da sauƙi. Waɗannan dokoki wani ɓangare ne na tsarin zamantakewa domin suna tsara mu'amalar zamantakewa tsakanin maza da mata. Dangane da alaƙoƙin da ke tasowa daga wannan mu'amala da matsalolin da ke reshe daga gare ta, su ma wani ɓangare ne na tsarin zamantakewa. Waɗannan su ne: aure, saki, zuriya da nafaƙa (Nafaqah) da sauransu. Duk da cewa waɗannan dokoki (na aure da saki) suna cikin tsarin al'umma domin suna tsara alaƙar mutane da juna, daga mahangar asalinsu, sun samo asali ne daga mu'amalar zamantakewa da ke faruwa tsakanin maza da mata. Saboda haka, ana nazarin su a cikin tsarin zamantakewa dangane da asalinsu da tushensu. Amma dalla-dalla da rassansu, suna cikin tsarin al'umma, kuma ana nazarin su a ƙarƙashin wannan rukuni na mu'amalolin al'umma (Mu'amalat).

This is briefly the system by which Islam treated the meeting from which problems arise, which is the meeting of men and women. It becomes clear from this system that divine rules have come to ensure the prevention of corruption, which may arise from this meeting. They also ensure the attainment of the well being (Salah) of the Islamic community, which provides the purity, Taqwa, diligence and work. It guarantees a private life in which the person attains tranquillity and rest from life's troubles. And it ensures a public life, which is serious, productive and provides for the community that which it requires in life in terms of happiness and ease. These rules are part of the social system because they organise the social intercourse of men and women. As for the relationships, which arise from this social intercourse and the problems that branch out from it, they are another part of the social system. These are: marriage, divorce, sonship and financial maintenance (Nafaqah) etc. Although these rules (of marriage and divorce) are from the systems of society because they organise the relationship between individuals, from the point of view of their origin, they have however resulted from the social intercourse that takes place between men and women. Therefore, they are studied in the social system in view of their origin and source. As for their details and ramifications, they are part of the systems of society, and they are studied under that category of societal transactions (Mu’amalat).