Yanayin ɗan Adam shi ne yana rayuwa ta jama'a da kuma ta keɓe. A rayuwarsa ta jama'a yana zama tare da membobin al'umma a cikin kabilarsa, ƙauyensa ko birninsa. A rayuwarsa ta keɓe kuwa yana zama a gida da kuma tsakanin 'yan uwansa. Game da rayuwarsa ta keɓe, Musulunci ya kawo takamaiman dokoki don magance matsalolin da mutum yake fuskanta, namiji ko mace. Ɗaya daga cikin manyan dokokin da Musulunci ya zo da su shi ne cewa rayuwar keɓe tana ƙarƙashin ikon wannan mutum shi kaɗai. Ya hana kowa shiga gidan mutum ba tare da izininsa ba. Allah (SWT) yana cewa:

The nature of the human is that He lives a public and a private life. In public life He lives with members of society in his tribe, village or city. In his private life He lives at home and among his family members. For his private life, Islam introduced specific rules to treat the problems that the human encounters, male or female. One of the main rules that Islam brought is that the private life is exclusively under the control of that human. It forbade anyone to enter his house without his permission. Allah (swt) says:

"Ya ku waɗanda suka yi imani, kada ku shiga gidajen da ba naku ba har sai kun nemi izini kuma kun yi sallama ga mazaunansu. Wannan shi ne mafi alheri a gare ku, don ku yi tunani." [An-Nur: 27] A cikin wannan Aya, Allah (SWT) ya umurci mutane kada su shiga gidaje ba tare da izini ba. Ya ɗauki rashin neman izini a matsayin baƙunci, kuma neman izini a matsayin sada zumunci. Ya ce:

“Oh you who believe enter not homes other than yours until you establish familiarisation and greet their inhabitants. This is better for you, so that you might remember”. [An- Nur: 27] In this Ayah, Allah (swt) commanded people not to enter homes without being permitted to. He (swt) considered not seeking the permission as estrangement and seeking it as familiarisation. He (swt) said:

“Har sai kun nemi izini ku shiga”. [An-Nur: 27] Wannan misali ne na neman izini, domin shiga da sanin juna ba zai faru ba sai da shi, watau sai kun nemi izinin mutanen gidan. At-Tabarani ya ruwaito cewa Manzon Allah ﷺ ya ce: “Duk wanda ya leƙa cikin gida ba tare da izinin mutanensa ba, kamar ya rushe shi ne.” Abu Dawud ya ruwaito cewa wani mutum ya tambayi Annabi ﷺ ko ya kamata ya nemi izini daga mahaifiyarsa idan zai shiga ɗakinta. Sai ya ce: “Eh.” Mutumin ya ce: “Babu wanda zai yi mata hidima sai ni. Ko kullum sai na nemi izini idan na shiga?” Sai ya ce: “Shin kana son ganin mahaifiyarka tsirara?” Mutumin ya ce: “A’a.” Sai ya ce: “To, ka nemi izini.” Saboda haka, Musulunci ya hana kowane mutum shiga gidan wani ba tare da izinin mazauna gidan ba. Babu bambanci ko gidan da za a shiga na Musulmi ne ko ba Musulmi ba. Wannan ya faru ne domin, duk da cewa maganar umarni ga Musulmi ce game da neman izini, maganar da ta shafi gida ta zo ba tare da ƙayyadewa ba (Mutlaq), babu wani sharaɗi (Taqyeed), kuma a cikin ma’ana ta gaba ɗaya (Aam), babu wani keɓewa (Takhsees). Saboda haka, wannan ya haɗa da kowane gida. Wannan a fili yake nuna girman gida da kuma cewa rayuwar sirri tana da dokoki na musamman, kamar neman izinin shiga gidan wani. A yanayin da wanda yake son shiga bai sami kowa a gida ba, kada ya shiga sai an ba shi izini. Idan aka ce masa ya koma, to dole ne ya koma, kuma ba a yarda ya shiga ba. Allah (SWT) ya ce:

“Until you establish familiarisation”. [An- Nur: 27] This is metaphoric for seeking the permission, for familiarisation will not occur without it, i.e. until you seek the permission of its people. At-Tabarani reported that the Messenger (pbuh) said: “Whoever peeps at a home without the permission of its people, it is as if He destroyed it.” Abu Dawood reported, a man asked the Prophet (pbuh), about whether He should seek permission from his mother (when He enter her quarters) He (pbuh) said: “Yes”. He said: “There is no one to serve her but me. Should I seek permission every time I enter?” He (pbuh) said: “Do you like to see your mother naked?” The man said: “No.” He (pbuh) said “Then seek permission.” Therefore, Islam forbade any human from entering a home other than his without the permission of the home's inhabitants. There is no difference whether the home to be entered upon is of a Muslim or not. This is due to the fact that while the speech is for Muslims, regarding seeking permission, the speech regarding the home came in an unqualified form (Mutlaq) without any restriction (Taqyeed), and in a general form (Aam) without any specification (Takhsees). Therefore, this includes every home. This clearly indicates the sanctity of the home, and that the private life has specific rules such as seeking permission to enter someone's home. In the case where the one seeking to enter doesn't find anyone at home they are not to enter until permission is granted. And if they are told to turn back then they must turn back and are not allowed to enter. Allah (swt) said:

“Idan kuma ba ku sami kowa a ciki ba, to kada ku shiga har sai an yi muku izini. Idan kuma aka ce muku ku koma, to ku koma. Wannan shi ne mafi tsarki a gare ku, kuma Allah masani ne ga abin da kuke aikatawa.” [An-Nur: 28] Ma’anarsa ita ce, kada ku dage wajen neman izini, ko neman a sassauta shinge (Hijabi), kada ku tsaya a bakin kofa kuna jira. Dukkan wadannan dokoki suna aiki ne a game da gidajen zama. Amma gidajen da ba a zaune a cikinsu, sai an duba su. Idan mutumin da yake son shiga yana da abubuwa a ciki, to yana iya shiga ba tare da neman izini ba, kuma wadannan gidaje ba sa cikin gidajen da ake bukatar neman izini kafin shiga. Allah (SWT) ya ce:

“And if you find no one in, then do not enter until you are permitted. And if it is said to you to return, then return. That is better for you and Allah is knowledgeable of all that you do”. [An- Nur: 28] This means that you are not to persist in seeking permission, or in seeking to ease the barrier (Hijab) nor to stand by the door waiting. All these rules apply in the case of the residential houses. As for the houses which are not inhabited, they have to be examined. If the person who wants to enter has possessions inside, then He can enter without seeking permission, and these homes are excluded from the houses that require the seeking of permission before entering. Allah (swt) says:

"Babu laifi a kanku ku shiga gidaje marasa zama a cikinsu, waɗanda a cikinsu kuke da wani abu. Allah kuma Yana sane da abin da kuke bayyanawa da abin da kuke ɓoyewa." [An-Nur: 29] Ma'anar kishiyar hakan ita ce, idan ba ku da wani abu a can, to kada ku shiga. Don haka keɓancewar tana kan gidan da babu kowa a cikinsa, wanda ke ɗauke da kayan mutumin da yake son shiga. Ta waɗannan dokokin neman izini, ana kare rayuwar keɓe ta mutum daga damuwar waɗanda ke ƙwanƙwasa ƙofa. Ta haka ne waɗanda ke zaune a ciki za su iya jin daɗin zaman lafiya, ba tare da katsewar baƙi ba.

“It is no fault on your part to enter houses not used for living, in which you have some possessions. And Allah has knowledge of what you reveal and what you conceal.” [An- Nur: 29] The opposite meaning is that if you have no possessions there you are not to enter. So the exclusion is for the unoccupied house which contains possessions of the person who wants to enter. By these rules of seeking permission, the private life is protected against the inconvenience of those who knock on the door. Thus those who live inside would be able to enjoy peace, free of the interruption of the outsiders.

Waɗannan dokokin sun shafi manya masu 'yanci. Amma game da bayi da yara waɗanda ba su kai balaga ba, za su iya shiga gidaje ba tare da neman izini ba. Duk da haka, an keɓe lokuta uku na yini. Waɗannan lokuta su ne kafin sallar Asuba, da tsakar rana, da bayan sallar Isha'i (sallar dare). A cikin waɗannan lokuta uku, dole ne su nemi izini, domin a irin waɗannan lokuta mutane kan canza tufafinsu don kwanciya barci ko tashi daga barci, don haka su bayyana 'awrarsu. Lokacin kafin sallar Asuba lokaci ne na tashi daga barci da kuma lokacin da mutane ke canza tufafin barci. Game da tsakar rana, lokaci ne na hutu da kwanciyar bacci. A wannan lokaci ma mutane kan canza tufafi. Bayan sallar Isha'i kuwa, lokaci ne na barci, kuma mutane kan canza tufafin yini zuwa tufafin barci. Banda waɗannan lokuta, bayi da yara waɗanda ba su kai balaga ba ba sai sun nemi izini don shiga ba. Suna iya shiga gidaje a duk lokacin da suka so ba tare da izini ba. Da zarar yara sun kai shekarar balaga, sukan rasa wannan damar ta shiga. Sai su zama kamar kowa. Allah (SWT) ya ce:

The above rules apply to free adults. As for the slaves and the children below the age of puberty, they may enter houses without seeking permission. However, three times of the day are made exceptions. These times are before the prayer of Fajr, at noon, and after the Salah of Ishaa (night prayer). In these three times, they must seek permission, for at such times people change their clothes to go to sleep or to wake up, thus revealing their 'Awrah. As for the time prior to Fajr Salah, it is the time to wake up from sleep and when people change from their sleeping clothes. Around noontime, it is a rest and naptime. At this time people also change their clothes. As for after the Salah of Ishaa, it is a time of sleep and people change their day clothes for their sleeping attire. Other than these times, slaves and children under the age of puberty need not seek permission to enter. They may enter the houses at any other times they wish without permission. Once children reach the age of puberty, they lose their privilege to enter. They become like everyone else. Allah (swt) said:

“Ya ku waɗanda suka yi imani! Ku bar waɗanda hannayenku na dama suka mallaka da waɗanda ba su kai ga balaga ba daga cikinku su nemi izininku (kafin su shiga) a lokuta uku: kafin sallar asuba, da lokacin da kuke cire tufafinku a tsakiyar rana, da bayan sallar isha. Waɗannan lokuta uku ne da al'aurarku take bayyana. Bayan waɗannan lokuta, babu laifi a kanku ko a kansu idan suka zagaya a tsakaninku, suna shiga da fita suna taimakon juna. Ta haka Allah yake bayyana muku ayoyinsa, kuma Allah masani ne, mai hikima!” [An-Nur: 58] Waɗannan ƙa'idodi ne da ake kare rayuwar sirri a gida daga baƙi waɗanda ke son shiga, ba tare da bambanci tsakanin mutumin da mace za ta iya aure (Ajnabi) da na kusa da ita wanda ba ta iya aure (Mahram) ko surukai. A cikin wannan rayuwar sirri, mace tana zama tare da mata ko kuma da maza mahramanta, domin su ne waɗanda za ta iya nuna musu wuraren jikinta masu ɗaukar hankali, wanda take nunawa ta dabi'a a rayuwarta ta sirri. Ban da mata da mahramanta maza, mace ba za ta iya zama tare da kowa ba, domin ba a halatta mata ta nuna musu wuraren jikinta da ke bayyana yayin da take gudanar da ayyukan gida, ban da fuska da hannaye. Don haka rayuwar sirri an takaita ta ga mata da mahram maza kawai. Babu bambanci tsakanin matan Musulmi ko waɗanda ba Musulmi ba. Dukansu mata ne. Kasancewar an umarci mata da kada su nuna wuraren jikinsu masu ɗaukar hankali ga mutanen da za su iya aura, kuma kasancewar an halatta musu nuna su ga mahramansu, shaida ce bayyananniya cewa rayuwar sirri an takaita ta ga mahram kawai. Allah (SWT) ya ce:

“Oh you who believe at three times of day let those whom you possess as well as those from among you who have not yet attained puberty, ask permission from you (before intruding upon your privacy): before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: the three occasions on which your nakedness is likely to be bared. Beyond these (occasions) neither you nor they will incur any sin if they move (freely) about you, attending to (the needs of) one another. In this way Allah makes clear unto you his messages: for Allah is all knowing and wise!”. [An- Nur: 58] These are the rules to protect the private life at home against outsiders who wish to enter with no difference between a person whom the woman can marry (Ajnabi) or a close person whom she cannot marry (Mahram) or in-law. In this private life, the woman lives with women or her mahram men, since they are the ones whom she can show the places of charm of her body, which she naturally shows in her private life. Other than women and her Mahram men, the woman may not live with anyone because she is not allowed to show before them the places of her body which are usually apparent when she carries out her home duties, further to the face and hands. So private life is restricted to women and mahram men. There is no difference between Muslim or non-Muslim women. They are all women. The fact that women are commanded not to show the places of charm of her body to people whom she can marry and the fact that she is allowed to show them to her Mahrams, are a clear evidence that private life is restricted to the mahram alone. Allah (swt) said:

"Kuma ka gaya wa mata masu bi (Musulunci) su runtse idanunsu, su kiyaye farjinsu, kada su nuna adonsu sai abin da ya bayyana daga gare shi; su ja mayafansu (khumur) a kan wuyoyinsu da kirjinsu (juyub). Kada kuma su nuna adonsu ga kowa sai ga mazajensu, ko ubanninsu, ko ubanninsu na mazaje, ko 'ya'yansu maza, ko 'ya'yan mazajensu maza, ko 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu maza, ko 'ya'yan 'yan'uwansu mata, ko matan su, ko bayinsu, ko maza masu bi wadanda ba su da sha'awar mata, ko yara wadanda ba su san tsiraicin mata ba tukuna;" [An-Nur: 31] Haka kuma wadanda suke cikin dokokin mahram su ne bayin da suke mallaka, da maza wadanda ba su da sha'awar mata, kamar tsofaffi, mahaukata, wadanda aka yanke wa al'aura, wanda ba shi da azzakari da makamantansu. Irin wadannan mutane suna iya kasancewa a cikin rayuwar gida ta sirri. Banda su, wato bakin maza wadanda ba mahram ba, koda sun kasance 'yan uwa ne, ba a yarda su kasance a cikin rayuwar gida ta sirri ba kwata-kwata. Wannan saboda mace ba a yarda ta nuna musu sassan jikinta da ke bayyana a gida ba.

“And tell the believing women to lower their gaze, protect their private parts and not to show their places of charm in public beyond what may (decently) be apparent thereof; hence let them draw their head-coverings (khumur) over their necks and bosoms (juyub). And let them not display (more of) their charms to any but their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers, their brothers sons, their sisters sons, their women folk, their concubines, such male attendants as are beyond all sexual desire, or children that are as yet unaware of women's nakedness;” [An- Nur: 31] Falling under the same rules of the mahram men are the slaves they own, and those men who have no desire in women such as the elderly, insane, castrated, the one with no penis and the like. Such people may be present in the private life. Other than them, i.e. non-Mahram men, even if they were relations, they are not allowed at all to be in the private life. This is because the woman is not allowed to show before them the places of her body, which usually appear at home.

To haka ya tabbata cewa haramun ne ga maza marasa mahram su gana da mata a rayuwar kansu. Keɓaɓɓun abubuwan da aka ba da izini a kansu su ne waɗanda Mai shari'a (Ash-Shaari') ya ayyana, kamar saboda abinci da ziyartar dangi na kusa (Rahm). Duk da haka, irin waɗannan keɓancewa ana halatta su ne kawai idan mace tana tare da mahrami namiji kuma ta rufe dukan awrah ɗinta.

Thus, it is definitely Haram for non-mahram men to meet women in private life. Exceptions are only those which the legislator defined such as for food and visiting the close relatives (Rahm). Such exceptions, however, are allowed only if the woman is accompanied by a Mahram man and has her entire Awrah covered.