Gaskiyar cewa mata suna tada sha'awar haihuwa (al-gharizah an-nau'iyyah) a cikin maza, haka nan maza a cikin mata, ba ta nufin cewa wannan sha'awar za ta tashi duk lokacin da namiji ya haɗu da mace ba. Abin da take nufi shi ne, asali suna iya tada wannan sha'awa a tsakaninsu idan suka haɗu, wanda hakan na iya kai wa ga jima'i. Sai dai suna iya haɗuwa ba tare da sha'awa ta tashi ba, kamar idan suka haɗu don ciniki, ko don yin aiki a kan majinyaci, ko don halartar da'irorin ilimi, da sauran lokuta. A dukkan waɗannan lokuta da wasu, mahangar yiwuwar tada sha'awar jima'i na nan. Amma kasancewar yiwuwar ba ya nufin kasancewar kwarzanar sha'awa. Kwarzanar tana faruwa ne idan suka kalli juna ta mahangar namiji da mace, ba ta mahangar kiyaye jinsin ɗan adam ba. Saboda haka, kasancewar mace da namiji suna tada wannan sha'awa a tsakaninsu, bai kamata ya zama dalilin ware mace daga namiji gaba ɗaya ba. A takaice, ba daidai ba ne a sanya yiwuwar tada sha'awar haihuwa ta hana maza da mata haduwa a rayuwar jama'a da kuma hada kai a tsakaninsu. Akasin haka, dole ne su haɗu a rayuwar jama'a, kuma dole ne su hada kai a tsakaninsu, domin haɗin kansu yana da muhimmanci ga al'umma da rayuwar jama'a. Sai dai irin wannan haɗin kai ba zai samu ba sai da tsarin da zai tsara dangantakar da ke tsakaninsu. Wannan tsarin dole ne ya samo asali ne daga mahangar cewa dangantakar maza da mata an yi ta ne don kiyaye jinsin ɗan adam. Ta wannan tsarin, haɗuwar maza da mata a rayuwar jama'a da haɗin kansu ya zama mai yiwuwa kuma mai aminci.

The fact that women stimulate the procreation instinct in men and vice versa, does not inevitably mean that the stimulation will exist whenever a man meets a woman. Rather, it means that fundamentally they can potentially stimulate the instinct in each other when they meet which may result in sexual relations. However, they may meet and not stimulate the instinct, such as when meeting for trading or to conduct an operation on a patient, or for attending circles for knowledge, etc. In all these cases and others, the possibility of stimulating the sexual instinct still remains. However, the presence of the possibility, does not mean the presence of excitement. Excitement occurs once they view each other from the male-female angle instead of the view of preservation of the human race. Therefore, the fact that the woman and the man stimulate this instinct in each other should not become a reason to seclude the woman from the man completely. In other words, it is incorrect to make the possibility of arousing the procreation instinct prevent men and women from meeting together in public life and from co-operating amongst each other. Rather, they must meet in public life, and they must co-operate amongst each other, for their co-operation is essential for society and public life. Such cooperation, however, can not be achieved except with a system that regulates the relationships between them. This system must emanate from the view that the relationship between males and females is meant to preserve the human race. By this system, the meeting of men and women in public life and co-operation between them becomes possible and safe.

Tsarin zamantakewa kaɗai da ke tabbatar da rayuwa cikin lumana, kuma yake tsara alaƙar namiji da mace ta hanyar halitta, shi ne wanda tushensa ruhaniyya ne, kuma ma'aunin sa shi ne Ahkam Shariyah (dokokin Allah), ciki har da dokokin da ke cimma darajar ɗabi'a. Irin wannan tsari shi ne tsarin zamantakewa a Musulunci. Musulunci yana kallon mutum, ko namiji ne ko mace, a matsayin ɗan adam mai ilhami, ji, sha'awa da hankali. Tsarin Musulunci yana ba mutum damar jin daɗin rayuwa. Ba ya la'anta mutum don ya ɗauki mafi girman rabo da zai iya daga rayuwa ba. Sai dai yana ɗauka cewa hakan za a aiwatar da shi ta hanyar da za ta kare al'umma da jama'a, kuma ta ba wa mutum damar kaiwa ga samun natsuwa. Tsarin zamantakewa a Musulunci shi ne kaɗai ingantaccen tsarin zamantakewa (idan har akwai wasu tsare-tsare). Wannan kuwa saboda wasu sifofi da yake da su: Yana kallon ilhamar haihuwa a matsayin abin da aka yi domin kiyaye jinsin ɗan adam; yana tsara alaƙar namiji da mace daidai, ta hanyar tabbatar da cewa wannan ilhama tana tafiya ne kawai a kan hanyarta ta halitta, don haka yana cika manufar da Allah ya halicci mutum saboda ita. A lokaci guda yana tsara alaƙar maza da mata, kuma yana sa tsara alaƙar namiji da mace ta zama wani ɓangare na waɗannan alaƙoyi, ta yadda hakan ke tabbatar da haɗin kai tsakanin maza da mata wanda ke haifar da alheri ga al'umma, jama'a da mutum ɗaya. A lokaci guda kuma, yana tabbatar da cimma darajar ɗabi'a. Yana sa yardar Allah (SWT), wadda ita ce manufa, ta zama mai sarrafa irin wannan haɗin kai. Wannan yana tabbatar da cewa taqawa da tsarki ne suke tantance hanyar alaƙar jinsi biyu a wannan rayuwa, kuma yana tabbatar da cewa salo da hanyoyin rayuwa ba su yi karo da wannan hanya ta kowace hanya ba.

The only system that guarantees a peaceful life and organises man-woman relations naturally is that whose basis is spirituality and whose criterion is the Ahkam Shariyah (divine rules), including the rules that achieve the ethical value. Such a system is the social system in Islam. Islam looks upon humans, be they men or women, as humans with instincts, sentiments, inclinations and a mind. The Islamic system permits the human to enjoy the pleasures of life. It does not denounce the human for taking from life the greatest share He can. It assumes, however, that this be carried out in such a way that protects the community and the society, and enables the human to proceed to achieve tranquillity. The Social system in Islam is the only correct social system (assuming that other social systems exist). This is due to several features: It views the procreation instinct as being for the purpose of preserving the human race; it accurately organises male-female relations whereby it guarantees that this instinct proceeds only in its natural course, thus fulfilling the purpose for which Allah created the human. At the same time it organises the relations between men and women and makes the regulation of the male/ female relationship a part of these relations, whereby it guarantees co-operation between men and women which produces goodness for the community, society and the individual. At the same time, it guarantees the achievement of the ethical value. It makes the pleasure of Allah (swt), which is the ideal, the controller of such co-operation. This ensures that piety and purity decide the method of the relations between the two sexes in this life, and ensures that the styles and means in life do not in any way contradict with this method.

Musulunci ya takaita alakar jima'i, wato alakar namiji da mace, ga aure da kuyangi. Duk wata alaka a wajen wadannan biyu laifi ce da ya kamata a hukunta ta sosai. Amma sauran nau'o'in alaka wadanda suke bayyanar da ilhamar haihuwa, kamar uba, da yaranci, da 'yan'uwantaka, da kawunta, to ana halatta su kuma ana ganin su a matsayin danginda ba za a iya aura ba. Musulunci ya halatta wa mata abubuwan da ya halatta wa maza, kamar yin ciniki da sana'a, noma, halartar darussan ilimi, sallah, yada da'awa, da sauransu.

Islam restricted sexual relations i.e. the male-female relations between the man and woman to marriage and concubines. Any relation outside of these two is considered a crime that must be punished severely. As for other kinds of relations which are of the external manifestations of the procreation instinct, such as, parenthood, childhood, brotherhood, unclehood, they are allowed and considered of the unmarriageable kinship. Islam permitted for women matters which it allowed for men, such as practising trade and industry, farming, attending classes of knowledge, praying, carrying the Da'wah, etc.

Musulunci ya sanya haɗin kai tsakanin maza da mata a al'amuran rayuwa da kuma a dangantakar mutane da juna a dukkan mu'amala. Dukansu bayin Allah ne (SWT), kuma dukansu suna haɗa kai wajen bautar Allah (SWT) cikin alheri, da kuma tsoron Allah (SWT). Ayoyin sun zo ne don kiran mutane zuwa Musulunci, ba tare da la'akari da ko maza ne ko mata ba. Allah (SWT) yana cewa,

Islam made co-operation between men and women in life's affairs and in the peoples relations among themselves a fact in all dealings. All are the servants of Allah (swt) and all co-operate in worshipping Him (swt) in goodness, and in fearing Him (swt). The Ayat came to address humans with regards to inviting them to Islam irrespective of the fact that they are men or women. Allah (swt) says,

"Ka ce, Ya ku mutane, ni Manzon Allah ne zuwa gare ku baki ɗaya." [Al-A'raf: 158] da kuma,

“Say, Oh people, I am the Messenger of Allah to you all”. [Al- Araf: 158] and,

"Ya ku mutane, ku ji tsoron Ubangijinku." [An-Nisa': 1] Dangane da hukunce-hukuncen Musulunci, ayar ta yi magana ne ga muminai. Allah (SWT) ya ce:

“Oh people fear your Lord”. [An- Nisa: 1] With regard to the rules of Islam, the Ayat addressed the believers. Allah (swt) said:

"Ya ku waɗanda suka yi imani, ku amsa kiran Allah da na Manzon Allah idan ya kira ku zuwa ga abin da yake ba ku rai" {Al-Anfal: 24}. Ayoyin an saukar da su ne don su hada maza da mata. Ya ce (SWT):

“Oh you who believe, answer the call of Allah and the Messenger when He calls you to that which gives you life”. [Al- Anfal: 24] The Ayat have been revealed to include men and women. He, (swt) said:

"An wajabta muku azumi" [Al-Baqarah: 183] kuma ya ce,

“Fasting is prescribed upon you” [Al- Baqarah: 183] and said,

"Ku tsayar da Salla," [Al-An'am: 72] "Ka karɓi sadaka daga dukiyarsu," [At-Tauba: 103] da kuma,

“Establish Salat, [Al- Anam: 72] “Take from their wealth,” [At- Tauba: 103] and,

"Sadaqat (zakat) ba ta wajaba sai ga matalauta da mabukata." [At-Tauba: 60] Ya ce (SWT):

Sadaqat (zakat) is only for the poor and the needy”. [At- Tauba: 60] He, (swt) said:

"Kuma waɗanda suke tara zinariya da azurfa." [At-Tauba: 34] Ya ce (SWT),

“And those who hoard gold and silver”. [At- Tauba: 34] He (swt) said,

"Ku yi yaƙi da waɗanda ba su yi imani da Allah ba, kuma ba su yi imani da Ranar Lahira ba." [At-Tauba: 29] da kuma,

“Fight those who believe not in Allah and the Day of Judgement”. [At- Tauba: 29] and,

"Ya ku waɗanda suka yi imani, kada ku riƙi ubanninku da 'yan'uwanku a matsayin masoya idan sun zaɓi kafirci a kan imani" [At-Tauba: 23]. Waɗannan Ayoyi, da kuma wasu da yawa, suna da ma'ana ta gaba ɗaya, kuma suna magana ga maza da mata. Aiwatar da waɗannan umarni na iya haɗawa da haɗuwar maza da mata, ciki har da umarnin da ake aiwatarwa ɗaiɗaiku, kamar Sallah. Don haka, wannan ya tabbatar da cewa Musulunci ya halatta wa maza da mata su haɗu domin cika duk abin da ya umarce su da shi, da ayyukan da dole ne su aiwatar. Duk da haka, Musulunci ya wajabta wasu matakan kariya daga duk abin da zai kai ga dangantakar jima'i ta haram ko kuma ya karkatar da maza da mata daga tsarin musamman da Allah (SWT) ya wajabta don sarrafa dangantakar jima'i. Musulunci yana da tsauri sosai wajen lura da waɗannan matakan kariya. Saboda haka, ya wajabta tsafta, kuma ya tilasta amfani da kowace hanya, salo ko hanyar da za ta kai ga kare tsafta da ɗabi'a. Wannan saboda abin da ya zama wajibi don cika wani wajibi, shi ma wajibi ne. Domin cimma wannan manufa, ya ƙayyade wasu dokokin Allah (Ahkam Shar'iyyah). Daga cikinsu akwai:

“Oh you who believe, take not your fathers and brothers as allies if they choose Kufr over Iman”. [At- Tauba: 23] These Ayat, among many others, are general, and address men and women. Carrying out these commands might encompass the meeting between men and women, including the commands that are performed individually, such as, Salah. This, therefore, proves that Islam permitted men and women to meet to fulfil whatever rules it commanded them with, and actions that they have to carry out. However, Islam mandated certain precautions against anything that would lead to an illegal sexual relationship or divert men and women from the specific system Allah (swt) mandated to control the sexual relationship. Islam is very strict in observing these precautions. Thus, it made chastity mandatory, as well as obliging the use of every method, style or means that would lead to the protection of chastity and morals. This is due to the fact that anything that is necessary for the fulfilment of an obligation is an obligation. To achieve this goal, it determined certain divine rules (Ahkam Shar’iah). Some of which are:

1. Ya umarci maza da mata su kangara idanunsu. Allah (SWT) ya ce,

1. It commanded men and women, to lower their gaze. Allah (swt) said,

“Ka gaya wa mazan Muminai su runtse idanunsu daga kallo, kuma su kare farjinsu. Wannan shi ne mafi tsarki a gare su. Lallai Allah Masani ne game da abin da suke aikatawa. Kuma ka gaya wa mata Muminai su runtse idanunsu daga kallo, kuma su kare farjinsu.” [An-Nur: 30] 2. Ya umurci mata su sanya tufafi masu kamewa, wadanda suke rufe dukkan wuraren kwarjini sai abin da yake bayyana (saboda larura), kuma su shimfida tufafinsu a kansu domin rufe su. Allah (SWT) ya ce:

“Tell the believing men to lower from their gaze and to protect their private parts. That is better for them, Allah knows the details of what they do. And tell the believing women to lower from their gaze and protect their private parts”.[An- Nur: 30] 2. It commanded women to wear modest clothes that cover and hide all places of charm except what is apparent (by necessity) and to drape their clothes over them so as to cover them. Allah (swt) said:

"Kuma kada su nuna adonsu sai abin da ya bayyana daga gare shi. Kuma su rufe ƙirjinsu da wuyansu (jaibs) da mayafansu (khimars)." [An-Nur: 31] Ya kuma ce (SWT):

“And they are not to show their charm except that which is apparent. And let them cover their chests and necks (jaibs) with their head covers (khimars)”. [An- Nur: 31] He (swt) also said:

"Ya Annabi, ka ce wa matayenka da 'ya'yanka mata da matan muminai su sanya jilbabinsu a kansu ƙasa-ƙasa" [Al-Ahzab: 59]. Ma'ana, kada su bayyana wuraren ƙawarsu, sai abin da ya bayyana, watau fuska da hannaye. Khimar shi ne abin rufe kai, Jaib kuwa shi ne riga, watau buɗewar riga daga wuya zuwa ƙirji. A takaice, bari su sanya khimarinsu a kan wuyansu da ƙirjinsu. Idnaa na jilbab shi ne a sauke tufafin ƙasa.

“Oh Prophet tell your wives and daughters and the women of the believers to drape down their outer clothes (Jilbab)”. [Al- Ahzab: 59] Meaning, they are not to show the places of their charm, except that which is apparent i.e. the face and the hands. Khimar is the head cover and Jaib is the shirt. i.e. the shirt opening from the neck to the chest. In other words, let them place their Khimar over their necks and chests. Idnaa of the Jilbab is to drape the dress down.

3. Ya hana mace tafiya daga wuri zuwa wuri fiye da yini ɗaya da dare ɗaya ba tare da Mahram ba (mazaje da ba za a iya aure da su ba). Manzon Allah ﷺ ya ce: “Ba a halatta ga mace mai imani da Allah da Ranar Lahira ta yi tafiyar dare ɗaya da yini ɗaya sai tare da mahram ba.”

3. It forbade the woman from travelling from one place to another for over one day and one night without a Mahram (unmarriageable man). The Messenger (pbuh) said: “It is not permitted for a woman who believes in Allah and the Day of Judgement to travel one night and one day except with a mahram”.

4. Ya hana namiji da mace su kasance a keɓe (Khulwah) sai tare da Mahram. Manzo (pbuh) ya ce: "Kada wani namiji ya kasance a keɓe (Khulwah) da mace ba tare da Mahramin ta ba." Ibn Abbas ya ruwaito cewa ya ji Annabi ﷺ yana jawabi, inda ya ce: "Kada wani namiji ya kasance a keɓe (Khulwah) da mace sai tare da Mahramin ta. Haka kuma babu mace da za ta yi tafiya sai tare da Mahramin ta." Jin haka, sai wani mutum ya tashi ya ce: "Ya Manzon Allah ﷺ, matata ta fita don aikin Hajji, ni kuma an tilasta mini shiga yaƙin kaza da kaza." Manzo ﷺ ya ce: "Je ka yi Hajji tare da matarka." 5. Musulunci ya haramta wa mace fita daga gidanta ba tare da izinin mijinta ba. Tunda yana da haƙƙoƙi a kanta, ba za ta fita daga gidansa ba sai da izininsa. Idan ta fita ba tare da izininsa ba, ana ɗaukarta a matsayin mai rashin biyayya, don haka mai tawaye (Nashiz), wadda ba ta cancanci tallafin kuɗi (Nafaqah) ba. Ibn Buttah ya ruwaito a cikin "Woman's Rules" daga Anas cewa wani mutum ya yi tafiya daga gari, ya hana matarsa fita daga gida. Sai mahaifinta ya yi rashin lafiya. Ta nemi izinin Manzannin Allah ﷺ don ta ziyarci mahaifinta mara lafiya. Manzo ﷺ ya amsa: "Ki ji tsoron Allah, kada ki saɓa wa mijinki." Daga baya mahaifinta ya rasu. Ta sake neman izinin Manzo ﷺ don ta halarci jana'izarsa. Ya ce: "Ki ji tsoron Allah, kada ki saɓa wa mijinki." Sai Allah (SWT) ya saukar wa Annabi ﷺ cewa: "Na gafarta mata saboda biyayyarta ga mijinta."

4. It forbade a man and a woman to be in seclusion (Khulwahy) except in the company of a Mahram. The Messenger (pbuh) said: “No man should be in seclusion (Khulwahy) with a woman without her Mahram.” Ibn Abbas reported that He heard the Prophet (pbuh) give a speech in which He (pbuh) said: “No man should be in seclusion (Khulwahy) with a woman except with her Mahram. Also no woman is to travel but with her Mahram.” Upon hearing this, a man stood up and said: “Oh Messenger of Allah, my wife is out to perform Hajj and I have been conscripted in such and such battle”. The Messenger (pbuh) said: “Go and perform Hajj with your wife.” 5. Islam forbade the woman to leave her house without her husband's permission. Since He has rights on her, she is not to leave his house without his permission. If she leaves without his permission, she is considered disobedient and therefore rebellious (Nashiz), who does not deserve financial support (Nafaqah). Ibn Buttah reported in “Woman's Rules” from Anas that a man travelled out of town and prevented his wife from leaving the house. Then her father became ill. She asked the Messengers (pbuh) permission to visit her sick father. The Messenger (pbuh) replied: “Fear Allah and do not disobey your husband”. Later on her father died. She asked the Messenger's (pbuh) permission to attend his funeral. He (pbuh) said: “Fear Allah and do not disobey your husband”. Then Allah (swt) revealed to the Prophet (pbuh) that I have forgiven her due to her obedience to her husband.

6. Musulunci ya sanya al'ummar mata ta rabu da al'ummar maza a rayuwar gida, da kuma a masallatai, makarantu da makamantansu. Saboda haka ya sanya mace ta zauna tare da mata, namiji kuma tare da maza. Haka kuma ya sanya layin mata a bayan layin maza a sallah, kuma mace za ta zauna tare da mata ko tare da Mahram. Don haka mace kan yi harkokinta na rayuwar jama'a kamar sayen kaya da sayarwa da makamantansu, sannan daga baya ta koma ta zauna tare da mata ko tare da Mahram.

6. Islam made the community of women separated from the community of men in private life and in the Mosques, schools and their likes. So it made the woman live among women and the men among men. It also made the lines of women behind the lines of men in prayer, and the woman is to live with women or a Mahram. So, the woman would perform her public life affairs such as buying and selling and the like then go afterwards to live with women or a Mahram.

7. Musulunci ya yi ƙoƙari wajen kiyaye dangantakar haɗin kai tsakanin maza da mata a bayyane a dukkan mu'amaloli. Bai halatta irin wannan dangantaka ta zama ta sirri ba, kamar musayar ziyara tsakanin maza da mata waɗanda ba mahram juna ba, ko fita tare. Wannan ya faru ne saboda manufar wannan haɗin kai ita ce mace ta samu cikakken haƙƙoƙinta da al'amuranta, da kuma kula da wajibanta.

7. Islam endeavoured to maintain the co-operative relation between men and women public in all transactions. It did not allow such relation to be private such as exchanging visits among the non-Mahram men and women, and going out together. This is due to the fact that the purpose of this co-operation is for the woman to fulfil her rights and affairs as well as take care of her obligations.

Da waɗannan dokoki, Musulunci ya ɗauki matakan kariya don hana taron maza da mata juyawa zuwa haɗuwar jima'i, domin ya ci gaba da kasancewa taron haɗin kai, biyan buƙatu da ba da damar aiwatar da wajibai. Saboda haka, Musulunci ya yi magana kan alaƙar da ke tasowa daga buƙatun mutane, maza ko mata, idan su biyun suka haɗu. Haka nan ya yi magana kan alaƙar da ke tasowa daga taron maza da mata, kamar tallafin kuɗi, renon yara, aure, da sauransu. Maganin Musulunci yana takaita taro ga alaƙoƙin da aka yi su saboda su, kuma yana hana su juyawa zuwa haɗuwar jima'i.

With such rules, Islam took precautions to prevent the meeting of men and women from turning into sexual encounters, in order to continue as meetings of co-operation, to discharge interests and allow the performance of duties. Therefore, Islam treated the relations that result from the interests of individuals, men or women, when the two meet. It also treated the relations that result from the meeting of men and women, such as, financial support, parenting, marriage, etc. Islam's treatment restricts meeting to the relations for which they were made, and it keeps them from turning into sexual encounters.