Rayuwar Musulunci, wadda Musulmi ke rayuwa a cikinta suna gudanar da harkokinsu gaba ɗaya inda maza da mata ake raba su da juna, an kafa ta ne bisa Alƙur'ani da Sunnah. Ana raba maza da mata a rayuwar sirri, kamar a cikin gidaje da makamantansu, da kuma a rayuwar jama'a, kamar kasuwanni da hanyoyi. Irin wannan salon rayuwa kuma an ƙara tabbatar da shi ta hanyar dokokin Shari'ar Musulunci (hukunce-hukuncen Allah) gaba ɗaya, waɗanda ke magana da namiji daban, da mace daban, da kuma su biyun tare. An kuma tabbatar da shi ta hanyar maganar Alƙur'ani da ke magana da mata a matsayinsu na mata, da maza a matsayinsu na maza, kamar faɗin Allah (SWT):

Islamic life, in which Muslims live and conduct their general affairs where men and women are separated from each other, is established by the Qur'an and Sunnah. Men are separated from women in the private life, such as in the homes and the like, and in the public life, such as the markets and the roads. Such a style of life is further established by the overall Ahkam Shari'ah (divine rules) addressing the man separately, the woman separately, and both of them together. It is also established by the Qur'anic speech to women as women and men as men such as Allah's (swt) saying:

"Maza da mata masu bayar da sadaka da masu azumi, maza da mata masu kiyaye farjinsu, da maza da mata masu ambaton Allah da yawa..." [Al-Ahzab: 35] da sauran ayoyi. Irin wannan rayuwa ta rabe-raben jinsi kuma an ruwaito ta a matsayin aiki na gaske a tsarin gama-gari tun zamanin Manzon Allah ﷺ da kuma ta dukkan zamuna na Musulunci.

“The men and women who give charity and fasting men and women, and the men and women who guard their chastiity and the men and women who remember Allah much...” [Al- Ahzab: 35] and other verses. Such a segregated type of life is also reported as the actual practice in collective form since the days of the Prophet (pbuh) and throughout all the times of Islam.

Dangen dalilai gabaɗaya, yin nazarinsu yana sa mu lura cewa Mai Shari'a bai karɓi shaidar mace a laifuffuka ba, domin mata ba sa zama inda laifuffuka suka fi yawa. Ya wajabta wa mace ta sa Jilbab idan ta fita daga gidanta. Ya sanya dukkan jikin mace ya zama 'Awrah' (wanda dole ne a rufe) sai hannayenta da fuskarta. Ya haramta mata ta bayyana kyawunta ga mazan da ba mahram ba. Ya haramta wa maza su kalli sassan jikin mace na sirri, har ma da gashinta. Ya haramta wa mace yin tafiya, har ma zuwa Hajji, ba tare da mahramin ta ba. Mai Shari'a kuma ya haramta wa mutane shiga gidaje ba tare da izini ba. Mai Shari'a bai wajabta wa mace halartar jam'i a masallaci ko Juma'a ba, ko zuwa Jihadi kamar yadda ya wajabta wa namiji. Kuma mun ga cewa ya wajabta wa namiji, ba wa mace ba, yin aiki da neman abinci. Bugu da ƙari, Manzon Allah ﷺ ya raba maza da mata, don haka ya sa layukan mata a masallaci da cikin Sallah a bayan layukan maza; kuma ya umarci mata su fita daga masallaci kafin maza, domin a raba su. A cikin darussansa, wata mace ta roƙe shi ya ware wa mata wata rana ta musamman, domin maza sun mamaye sauran kwanakin.

As for the overall evidences, studying them leads us to notice that the Legislator did not accept the women's testimony in crimes, since women do not live where crimes predominantly take place. It obliged the woman to wear the Jilbab if she goes out of her home. It made the entire body of the woman as 'Awrah' (which must be covered) except her hands and face. It forbade her from revealing her charms to non-mahram men. It forbade men from looking at her private parts, even her hair. It forbade the woman from travelling, even to Hajj without her mahram. The Legislator also forbade people from entering homes without having permission. The Legislator did not oblige the woman to attend the Jamaah in the Masjid, Jummah, or to go for Jihad as it did for the man. We also find that it obliged the man, but not the woman, to strive and earn provision. Additionally, the Messenger of Allah (pbuh) separated men from women, so He made the womens' lines in the masjid and in Salah behind the mens' lines; and He commanded women to leave the Masjid before men, in order for them to be separated. In his classes, a woman asked Him to designate a special day for women since men dominated the other days.

Waɗannan ƙa'idodi da yanayi, da sauran da yawa, suna nuna cikakkiyar hanyar da ake rayuwa ta Musulunci, kuma hanya ce da ake raba maza da mata. Haka kuma yana nuna cewa wannan rabuwa ta gama-gari ce, tana shafar rayuwar jama'a da ta gida baki ɗaya. Rayuwar Musulunci a zamanin Manzon Allah ﷺ ta kasance da maza da mata a raba su da juna, a rayuwar gida da ta jama'a. Ba a yi wata banbanci ba sai waɗanda Mai Shari'a ya halatta, ko a rayuwar gida ko a rayuwar jama'a.

These rules and situations among many others show in their entirety, the manner in which the Islamic way of life is lived, and that it is one where men are separated from women. It also shows that this separation is general and includes the public as well as the private life. The Islamic life at the time of the Messenger (pbuh) had men and women separated from each other in both public and private life. No exceptions were made except those which the Legislator permitted, whether in private life or public life.

Bayan yin nazari a kan dokokin Musulunci, mun ga cewa Mai Shari'a (Ash-Shaari') ya halatta wa mace ta yi ciniki, ta bayar da abubuwa ta karɓa, ya wajabta mata Hajji, ya halatta mata ta halarci Sallah a jama'a a Masallaci, ta yi yaƙi da kafirai, ta mallaki dukiyarta ta kuma saka ta cikin hannun jari, tare da sauran al'amuran da aka halatta mata. Irin waɗannan ayyuka da Mai Shari'a ya halatta ko ya wajabta wa mata su yi, na iya buƙatar saduwa da maza domin a cika su, to a nan saduwar tana halatta. Wannan kuwa idan saduwar tana cikin dokokin Musulunci kuma ayyukan da aka halatta mata ne suke buƙatarta. Misalan hakan sun haɗa da ciniki da sayarwa, haya, ilimi, jinyar lafiya, noma, masana'antu, da sauransu. Wannan saboda dalilin da ya halatta ko ya wajabta irin waɗannan ayyuka ya haɗa da izinin su haɗu tare. Amma idan ayyukan ba sa buƙatar mace ta haɗu da maza, kamar tafiya a titi zuwa Masallaci, zuwa kasuwa, ziyartar iyali, zuwa yawon shaƙatawa, ko ci da sha, da sauransu, to ba a halatta maza da mata su haɗu ba. Wannan saboda dalilin rabuwar maza da mata dalili ne gabaɗaya, kuma babu wata hujja da ta halatta haɗuwa a irin waɗannan yanayi. Haka kuma waɗannan ayyuka ba wajibi ba ne domin cika abin da Mai Shari'a ya halatta wa mace ta yi. Saboda haka, haɗuwa saboda irin waɗannan al'amura zunubi ne ko da an yi ta a rayuwar jama'a. Sakamakon haka, rabuwar maza da mata a rayuwar Musulunci wajibi ne. Rabuwa a rayuwar gida dole ta zama cikakkiya sai dai a lokutan da Mai Shari'a ya halatta. Amma a rayuwar jama'a, rabuwa ita ce ƙa'ida. Ba a halatta maza da mata su haɗu a rayuwar jama'a ba sai dai a abin da Mai Shari'a ya halatta, ya wajabta, ko ya ƙarfafa wa mace ta yi, kuma a lokaci guda, yana buƙatar haɗuwa da maza; ko wannan haɗuwar tana tare da rabuwa kamar a Masallaci, ko tare da haɗuwa kamar a Hajji da ciniki.

Upon studying the rules of Islam we find that the Legislator permitted women to buy and sell, to hand over things and receive, obliged the Hajj upon her, allowed her to attend the Salah in Jamaah in the Masjid, to fight the Kuffar, to own and invest her wealth, besides other matters allowed to her. Such activities which the Legislator permitted or obliged the women to engage in, may require the meeting with men to accomplish them, then such a meeting is permitted. This is provided that the meeting is within the rules of Islam and required by the activity which she is permitted to perform. Examples for this are buying and selling, renting, education, medical treatment, farming, industry, etc. This is because the evidence, which allows or obliges such activities, includes the permission for them to meet together. However, if the activities do not require the women to meet with men, such as walking in the street to go to the Masjid, to the market, to visit the family, going to a picnic, or eating and drinking, etc, then it is not allowed for men and women to meet. This is because the evidence for the separation of men and women is general, and there is no evidence to permit meeting in such cases. These activities are not also required to fulfil that which the Legislator permitted the woman to do. Therefore, meeting for such matters is sinful even if done in public life. Consequently, separation of men and women in the Islamic life is an obligation. Separation in the private life must be complete except the cases allowed by the Legislator. As for public life, separation is the norm. It is not allowed for men and women to meet in public life except for that which the Legislator allowed, obliged or recommended for women to do, and, at the same time, it requires meeting with men; whether this meeting is with separation such as in the Masjid or with mixing such as in Hajj and trading.