Musulunci ya zo da dokokin Shari'ah (Takaleef Shari'ah), wanda ya wajabta su a kan namiji da mace. Kuma a lokacin da ya bayyana hukunce-hukuncen Shari'ah (Ahkam Shari'ah) da suke tafiyar da ayyukan kowannensu, bai ba da kulawa ga batun daidaito (Musawa) ko kwatance (Mufadala) ba, kuma bai ba shi ko kadan ba. Maimakon haka, ya dauke shi a matsayin wata matsala ta musamman da ke bukatar mafita. Saboda haka, ya magance ta ne a matsayin matsala ta musamman, ba tare da la'akari da ko matsalar ta shafi namiji ne ko mace ba. Don haka mafita ta kasance ce ga aikin mutum, ga lamarin da ya faru, ba ga namiji ko mace ba. Saboda haka, batun daidaito ko rashin daidaito tsakanin namiji da mace ba shi ne abin tattaunawa ba. Wannan magana ba ta cikin dokar Musulunci. Abin da ke akwai shi ne hukuncin Shari'ah (Hukm Shari') na wani lamari, wanda ya samo asali daga wani mutum, ko namiji ne ko mace.

Islam came with the Shari'ah commandments (Takaleef Shari'ah), which it obliged on the man and the woman. And when it clarified the Shari'ah rules (Ahkam Shari'ah) which treat the actions of each of them, it did not give the issue of equality (Musawa) or comparison (Mufadala) any attention nor did it give it the slightest consideration. Rather it viewed that there was a specific problem which required a solution. So, it treated it in its capacity as a specific problem regardless of whether it was a problem pertaining to a man or a woman. Thus, the solution was for the action of a human, for the problem-incident, and not for the man or woman. Therefore, the question of equality or the lack of equality between the man and woman is not the subject of discussion. This expression is not present in the Islamic legislation. Rather what exists is the Shari'ah rule (Hukm Shari') of an incident, which has resulted from a certain human whether it be a man or a woman.

Saboda haka, daidaito tsakanin maza da mata ba batu ba ne da ake tattaunawa a kansa, kuma ba batu ba ne da ke zama abin la'akari a cikin tsarin zamantakewa. Mace ta kasance daidai da namiji, ko namiji ya kasance daidai da mace, ba al'amari ba ne mai muhimmanci da ke tasiri a rayuwar al'umma, kuma ba matsala ba ce da ke iya tasowa a rayuwar Musulunci. Magana ce kawai da ake samu a Yamma. Babu wani daga cikin Musulmi da ke riƙe da wannan ra'ayi sai waɗanda ke koyi da Yammacin duniya, wadda ta take haƙƙoƙin dabi'a na mace a matsayinta na ɗan Adam. Saboda haka ta nemi a mayar mata da waɗannan haƙƙoƙi. Wannan buƙata ta yi amfani da tattaunawa game da daidaito a matsayin hanyar samun waɗannan haƙƙoƙi. Amma game da Musulunci, ba ya da alaƙa da waɗannan kalmomi, domin ya kafa tsarin zamantakewarsa a kan tushe mai ƙarfi wanda ke tabbatar da haɗin kan al'umma da ɗaukaka. Kuma ya tabbatar wa namiji da mace farin ciki na gaskiya wanda ya dace da martaba da darajar ɗan Adam, wanda Allah (SWT) ya girmama, a cikin faɗinsa (SWT):

Hence, equality between men and women is not an issue for discussion, nor is it an issue which forms a subject in the social system. The woman being equal to the man, or, the man being equal to the woman is not a significant matter which has influence over the societal life nor is it a problem which is likely to occur in the Islamic life. It is but a phrase which is only found in the West. None from amongst the Muslims holds this view except those imitating the West, which has violated the woman's natural rights in her capacity as a human. Hence, she called for the restitution of these rights. This demand used the discussion about equality as a means to obtain these rights. As for Islam, it has nothing to do with these terms because it has established its social system on a firm basis which ensures communal and societal cohesion and elevation. And it secured for the man and woman true happiness which befits the dignity and honour of humankind whom Allah (swt) has honoured in his (swt) saying:

“Kuma lalle ne Mun girmama 'ya'yan Adam” [Al-Isra: 70] Don haka, a lokacin da Musulunci ya ba mace haƙƙoƙi (Huquq) kuma ya wajabta mata wasu nauyi, kuma ya ba namiji haƙƙoƙi ya wajabta masa wasu nauyi, bai sanya haƙƙoƙi da nauyi ba sai waɗanda suka shafi muradunsu kamar yadda Mai shari'a ya tsara. Haka kuma ya samar da mafita ga ayyukansu, a matsayinsu na ayyuka na musamman na wani mutum na musamman. Saboda haka, Mai shari'a ya sanya haƙƙoƙi da nauyi a hanya ɗaya a lokacin da yanayin ɗan Adam ya bukaci a ba su ta hanya ɗaya, kuma ya sanya su ta hanyoyi daban-daban a lokacin da yanayin kowannensu ya bukaci wannan bambanci. Wannan daidaito a haƙƙoƙi da nauyi ba a kiransa daidaito, haka kuma ba a kiransa rashin daidaito. Haka ma bambanci a haƙƙoƙi da nauyi ba a fahimtarsa da ma'anar rashin daidaito ko daidaito. Wannan saboda idan Musulunci ya dubi al'umma, ko maza ce ko mata, yana dubanta ne a matsayinta na al'umma ta ɗan Adam kawai, babu komai. Yanayin al'ummar ɗan Adam shi ne ta ƙunshi maza da mata. Allah (SWT) ya ce:

“And indeed We have honoured the children of Adam” [Al- Isra: 70] Thus, when Islam granted the woman rights (Huquq) and enjoined on her certain obligations and granted the man rights and enjoined on Him certain obligations, it only assigned rights and obligations which related to their interests as defined by the Legislator. It also provided solutions for their actions, in their capacity as specific actions of a particular human. Therefore, the legislator assigned the rights and obligations in the same manner when their human nature necessitated they should be granted in the same manner and it assigned them in a disparate manner when the nature of each necessitated such disparity. This equivalence in the rights and obligations is not termed equality just as it is not called inequality. Similarly the disparity in the rights and obligations is not understood to mean inequality or equality. This is because when Islam views the community, whether comprising of men or women, it looks at it in its capacity as a community of humans and nothing else. It is of the nature of a human community that it consists of men and women. Allah (swt) said:

"Ya ku mutane! Ku ji tsoron Ubangijinku, wanda ya halicce ku daga rai guda (Adam), ya kuma halicci matarsa (Hawwa'u) daga gare shi, sannan ya yada daga gare su biyun maza da mata masu yawa." [An-Nisa: 1] Dokokin shari'a (Takaleef shariyya) an shar'anta su ne bisa wannan tushe, kuma bisa gare shi aka tsara haƙƙoƙi da wajibai na maza da mata. Idan haƙƙoƙi da wajibai na ɗan Adam ne, watau wajibai (Takaleef) da suka shafi mutum a matsayinsa na ɗan Adam, to za ka ga daidaito a cikin waɗannan haƙƙoƙi da wajibai, watau za ka ga daidaito a cikin dokokin (Takaleef). Don haka haƙƙoƙi da wajibai za su kasance ga kowa, a ɗora wa dukan maza da mata su a matsayin ɗaya, ba tare da bambanci ko rashin daidaito ba. Saboda haka za ka ga cewa Musulunci bai bambanta tsakanin maza da mata ba a lokacin da ya yi kira zuwa ga imani. Haka kuma bai bambanta tsakanin maza da mata ba a umarnin isar da kiran Musulunci. Ya sanya dokokin da suka shafi ibadu kamar sallah, azumi, Hajji da Zakka su zama iri ɗaya a wajibcinsu na shari'a. Haka kuma ya sanya bayanin kyawawan halaye da suka zo a dokokin shari'a su zama halaye ga maza da mata ba tare da bambanci ba, sannan ya sanya dokokin mu'amalar al'umma (Mu'amalat) kamar sayayya, haya, wakilci, riƙon amana da sauran irin waɗannan mu'amaloli na al'umma da suka shafi ɗan Adam, su zama iri ɗaya ga maza da mata. Ya kuma ɗora hukunce-hukunce saboda keta dokokin Allah (swt) kamar hukunce-hukuncen da aka ƙayyade (Hudud), dokokin laifuffuka (Jinayat) da hukuncin ladabtarwa na zaɓi (Ta'zeer) a kan maza da mata ba tare da nuna bambanci ba a matsayinsu na ɗan Adam. Bugu da ƙari, Musulunci ya sanya koyo da koyarwa wajibi ga Musulmai, babu bambanci tsakanin maza da mata. Ta haka ne Allah (swt) ya shar'anta dukkan dokokin da suka shafi ɗan Adam a matsayinsa na ɗan Adam, iri ɗaya ga maza da mata ba tare da bambanci ba. Saboda haka, dokoki daga wannan mahangar iri ɗaya ne, haka kuma haƙƙoƙi da wajibai iri ɗaya ne. Ayoyi da Hadisai da aka zo da su game da irin waɗannan dokoki sun zo ne a matsayin gabaɗaya ('Aam) kuma masu haɗawa (Shaamil) ga mutane a matsayinsu na mutane, da kuma ga muminai a matsayinsu na muminai. Haƙiƙa, ayoyi da yawa sun tanadi cewa taklifi (wajabcin dokoki) yana ga namiji da ga mace. Allah (SWT) ya ce:

“Oh mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from Him created his wife (Eve), and from them both He created many men and women” [An- Nisa: 1] The Shari'ah commandments (Takaleef shariyya) have been legislated upon this basis, and according to it, the rights and obligations of men and women have been assigned. When the rights and obligations are for the human, i.e. the obligations (Takaleef) which relate to man in his capacity as a human, then you will find equivalence in these rights and obligations, i.e. you will find the equivalence in the commandments (Takaleef). Thus, the rights and obligations will be for all, and assigned to all men and women as one, without difference or disparity. Hence, you will find that Islam did not differentiate between men and women when it invited people to the Iman (belief). It did not also differentiate between men and women in the commandment of carrying the call to Islam. It made the commandments relating to worships such as prayer, fasting, Hajj and Zakat the same in terms of their legal obligation. It made as well the description of the moral characteristics which have come in the Shari'ah rules as morals for men and women without distinction and made the rules of societal transactions (Mu’amalat) such as buying, renting, representation, guardianship and other such societal transactions relating to mankind, the same for men and women. And it imposed punishments for breaching the rules of Allah (swt) such as the determined punishments (Hudud), criminal laws (Jinayat) and discretional chastisements (Ta'zeer) on men and women without discrimination in their capacity as humans. In additon Islam made learning and teaching an obligation for Muslims with no difference between men and women. So, in this manner Allah (swt) has legislated all the rules pertaining to humans in their capacity as humans, the same for men and women without distinction. So, the commandments from this perspective are all the same, and the rights and obligations are also the same. The verses and Ahadith which are found with regards to such rules have come as general ('Aam) and inclusive (Shaamil) for humans in their capacity as humans, and for the believers in their capacity as believers. Indeed, many verses stipulate that the legal obligation (Takleef) is for the male and for the female. Allah (swt) said:

Lalle ne, Musulmi maza da mata, da muminai maza da mata, da masu biyayya (ga Allah) maza da mata, da masu haƙuri maza da mata, da masu tawali'u maza da mata, da masu bayar da sadaka maza da mata, da masu azumi maza da mata, da masu kiyaye farjinsu maza da mata, da masu ambaton Allah sosai maza da mata. Allah ya shirya musu gafara da lada mai girma. [Al-Ahzab: 35] Haka kuma Allah (SWT) ya ce:

“Verily, the Muslims, men and women, the believers men and women, and the men and women who are obedient (to Allah), the men and women who are patient, the men and women who are humble, the men and women who give Sadaqat, and the fasting men and women, and the men and women who guard their chastity, and the men and women who remember Allah much. Allah has prepared for them forgiveness and a great reward” [Al- Ahzab: 35] Also Allah (swt) said:

"Bai dace ba ga mumini, namiji ko mace, idan Allah da ManzonSa suka yanke wani hukunci, a samu wani zabi a cikin shawararsu." [Al-Ahzab: 36]

“It is not fitting for a believer, man or woman, when Allah and his Messenger have decreed a matter that they should have any option in their decision” [Al- Ahzab: 36],

Kuma Ya (SWT) ya ce:

and He (swt) said:

"Duk wanda ya aikata aikin alheri, namiji ne ko mace, alhali yana mumini na gaskiya, to lalle ne Zamu rayar da shi rayuwa mai daɗi, kuma lalle ne Zamu saka musu da ladansu mafi kyau daga abin da suke aikatawa." [An-Nahl: 97] Kuma Shi (SWT) ya ce:

“Whoever works righteousness, whether male or female, while He (or she) is a true believer verily, to Him will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do” [An- Nahl: 97] And He (swt) said:

"Duk wanda ya aikata ayyuka nagari, namiji ne ko mace, kuma yana mai imani, to waɗannan za su shiga Aljanna, kuma ba za a zalunce su ko kaɗan ba, har ma da girman naqir (tabo a bayan dabino)" [An-Nisa: 124]. Kuma Ya ce (SWT):

“And whosoever does righteous deeds, male or female, and is a true believer, such will enter Paradise and not the least injustice will be done to them even to the size of a naqir (speck on the back of a date-stone)” [An- Nisa: 124] And He (swt) said:

"Sai Ubangijinsu ya karɓe su, cewa: Ba zan bari aikin kowane ɗaya daga cikinku ya ɓace ba, ko namiji ne ko mace. Ku ɗaya kuke daga ɗayanku." [Al-Imran: 195] Kuma Ya (SWT) ya ce:

“So their Lord accepted of them, never will I allow to be lost the work of any of you, be He male or female. You are (members) one of another” [Al- Imran:195] And He (swt) said:

"Akwai rabo ga maza da kuma rabo ga mata daga abin da iyaye da na kusa da su suka bari, ko ya yi ƙanƙanta ko ya yi yawa - rabo ne wanda aka tsara." [An-Nisa: 7] Kuma Ya ce (SWT):

“There is a share for men and a share for women from what is left by parents and those nearest related, whether the property be small or large - a legal share” [An- Nisa: 7] And He (swt) said:

"Ga maza akwai lada saboda abin da suka aikata, (haka ma) ga mata akwai lada saboda abin da suka aikata" [An-Nisa: 32]. Don haka mun ga dukkan hukunce-hukuncen Shari'ah suna shafar mutane a matsayinsu na mutane, ko menene wadannan hukunce-hukuncen, kuma duk yadda suka bambanta da yawansu. Allah ya shar'anta su a matsayin guda daya, daidai ga namiji da mace. Duk da haka, bai kamata a dauke wannan a matsayin daidaito tsakanin maza da mata ba. Maimakon haka, dokoki ne da aka shar'anta wa mutane, ga namiji da mace ba tare da bambanci ba, domin kowannensu mutum ne. Kuma wadannan dokoki magana ce daga Allah (SWT) da ke shafar ayyukan mutane.

“For men there is a reward for what they have earned, (and likewise) for women there is a reward for what they have earned” [An- Nisa: 32] Thus we find all the Shari'ah rules relate to humans as humans whatever these rules are and however disparate and numerous they may be. Allah has legislated them as one, equally for the man and woman. Although that should not be considered as equality between men and women. Rather, they are rules legislated for humans, for the man and woman without distinction because each one is a human. And these rules are a speech from Allah (swt) relating to the actions of humans.

Idan waɗannan haƙƙoƙi da wajibai, da waɗannan hukunce-hukuncen Shari'a, suka danganta da yanayin mace a matsayinta ta mace, kuma suka danganta da yanayin matsayinta a cikin al'umma da wurinta a cikin jama'a; ko kuma idan suka danganta da yanayin namiji a matsayinsa na namiji, kuma suka danganta da yanayin matsayinsa a cikin al'umma da wurinsa a cikin jama'a; to waɗannan haƙƙoƙi da wajibai, watau waɗannan hukunce-hukunce (Takaleef), za su bambanta tsakanin namiji da mace. Wannan saboda ba mafita ce ta gaba ɗaya ga mutane ba, sai dai mafita ce ga wannan nau'in mutum wanda sifar yanayin ɗan Adam a cikinsa ta bambanta da ta sauran. Saboda haka dole ne a sami mafita ga wannan nau'in mutum, ba ga dukkan mutane ba. Don haka shaidar mace biyu tana daidai da shaidar namiji ɗaya a cikin al'amuran da suke faruwa a tsakanin al'ummar maza da kuma a rayuwar jama'a. Kamar shaidar mace game da haƙƙoƙi da mu'amalolin al'umma (Mu'amalat). Allah (SWT) ya ce:

When these rights and obligations, and these Shari'ah commandments relate to the nature of a female, in her description as a female, and they relate to the nature of her position in the community and her place in society, or when they relate to the nature of the man in his description as a male, and they relate to the nature of his position in the community and his place in society; then these rights and obligations i.e. these commandments (Takaleef) will be disparate between the man and woman. This is because they are not a general solution for humans but a solution for this type of human whose attribute of human nature is different from the other. Therefore, there must be a solution for this type of human, not for all humans. Hence, the testimony (Shahada) of two women is equal to the testimony of one man in actions which take place amongst the male community and in the public life. Such as the woman's testimony concerning rights and societal transactions (Mu’amalat). Allah (swt) said:

"Kuma ku nemi shaidu biyu daga cikin mazanku. Idan kuwa ba a samu maza biyu ba, to sai namiji daya da mata biyu daga cikin wadanda kuka yarda da su a matsayin shaidu, don idan daya daga cikin matan biyu ta manta, daya kuma ta tunatar da ita" [Al-Baqarah: 282]. Shaidar mata ana karbarta a kanta, a al'amuran da suke faruwa tsakanin al'ummar mata, inda babu maza, kamar laifin da ake aikatawa a dakin mata. Shaidar mace daya ta isa a al'amuran da mata kadai suka sani, kamar shaidarsu game da batutuwan budurci (Bakara), matsayin uwa (Thayuba) da shayarwa (Rada'a). Wannan saboda Manzon Allah ﷺ ya karbi shaidar mace daya game da shayarwa. Kuma a wasu lokuta Musulunci ya sanya rabon gadon mace ya zama rabin rabon namiji. Allah (SWT) ya ce:

“And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her” [Al- Baqarah: 282] The testimony of women is accepted on its own, in matters which take place amongst the female community, where there are no men present, such as a crime which is committed in the ladies' room. The testimony of one woman is sufficient for matters in which only women are familiar, such as their testimony regarding questions of virginity (Bakara), matronhood (Thayuba) and suckling (Rada'a). This is because the Messenger (pbuh) accepted the testimony of a single woman with regards to suckling. And in certain cases Islam made the share of inheritance of the woman half the share of the man. Allah (swt) said:

"Allah ya umurce ku game da gadon 'ya'yanku; ga namiji rabon da yake daidai da na mata biyu" [An-Nisa: 11]. Wannan yana kan 'yan uwa maza na gado (al-'Asaba) kamar 'ya'ya maza, 'yan'uwa maza ta uwa da uba, da kuma 'yan'uwa maza ta uba kawai, saboda gaskiyar lamarin mace dangane da wannan shi ne nauyin ciyarwarta (Nafaqah) yana kan ɗan'uwanta idan ta talauce, koda kuwa tana iya aiki. Kuma a wasu lokuta Musulunci ya sanya rabon mace daidai da na namiji. Allah (SWT) ya ce:

“Allah commands you as regards your children's inheritance; to the male a portion equal to that of two females” [An- Nisa: 11] This is in connection to the agnates ('Asaba) such as sons, full brothers and half brothers through the same father, because the reality of the female with regards to this is that her financial maintenance (Nafaqah) is the obligation of the brother if she is poor even if she was able to work. And in certain cases Islam made the share of the woman the same as that of the man. Allah (swt) said:

“Idan mutumin ko matar da ake batun gadonsu ba su bar iyaye ko zuriya ba, amma sun bar ɗan’uwa ko ’yar’uwa, to kowannensu zai samu kashi ɗaya bisa shida; amma idan sun fi biyu, to suna raba kashi ɗaya bisa uku.” [An-Nisa: 12] Wannan yana nufin ’yan’uwa rabin jini daga uwa ɗaya ne, domin Kalala shi ne wanda aka yanke wa zuriya, iyaye, ’yan’uwa cikakku ko ’yan’uwa rabin jini daga uba. A bayyane yake cewa abin da ake nufi da ‘ɗan’uwa ko ’yar’uwa’ shi ne ’yan’uwa rabin jini daga uwa ɗaya. Gaskiyar al’amari game da mace a wannan batu shi ne, nafaqarta ba wajibi ba ce a kan ɗan’uwanta rabin jini daga uwa ɗaya, domin ko da yake shi mahram ne, amma ba shi ne ɗaya daga cikin waɗanda aka wajabta wa nafaqarta ba.

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of them receives a sixth; but if they were more than two, they share a third” [An- Nisa: 12] This is with respect to the half brothers through the same mother because the Kalala is the one cut off without descendants, ascendants, full brothers or half brothers through the father. It is clear that what is meant by 'a brother or a sister' is the half brothers from the same mother. The reality of the female in this regard is that her financial maintenance (Nafaqah) is not an obligation on her half brother from the same mother because even though He is a mahram, He is however not one of those on whom her maintenance has been made compulsory.

Haka kuma Musulunci ya umarci cewa tufafin mata su bambanta da na maza, kamar yadda ya umarci cewa tufafin maza su bambanta da na mata. Ya hana wani daga cikinsu yin kama da ɗayan a tufafi, da yin kama da abin da ya keɓanta ga jinsi ɗaya wanda ke bambance shi da wani jinsi, kamar yin ado da wasu sassan jiki. An riwaito daga Abu Hurayra (ra) cewa ya ce: "Manzon Allah ﷺ ya la'anci mutumin da ya sa tufafin mata, da matar da ta sa tufafin maza." An riwaito daga Ibn Abu Mulayka cewa ya ce: "An ce wa A'isha: 'Shin mata sun kan sa takalma?' Sai ta ce: 'Manzon Allah ﷺ ya la'anci namijin-namijin mata (Rajla) a cikin mata.'" An riwaito cewa 'Abd Allah b. 'Umru ya ce: "Na ji Manzon Allah ﷺ yana cewa: 'Matan da suke kama da maza ba sa cikinmu.'" Ibn 'Abbas kuma ya ce: "Annabi ﷺ ya la'anci masu rauni cikin maza da masu namijin-namiji cikin mata." Ya kuma ce: "Ku fitar da su daga gidajenku." Ya ce: "Sai Annabi ﷺ ya fitar da wane, Umar kuma ya kori wane." A wata riwayar kuma: "Manzon Allah ﷺ ya la'anci mazan da suke neman kama da mata, da matan da suke neman kama da maza."

And Islam has ordered that the attire of women be different from men, just as it has ordered that the attire of men should be different from the attire of women. It forbade the one from resembling the other in attire, and from resembling what is particular to one gender which distinguishes it from another gender, such as adorning certain parts of the body. It has been narrated from Abu Hurayra (ra) that He said: “The Messenger of Allah cursed the man who wears the clothing of women, and the woman who wears the clothing of men”. It has been narrated from Ibn Abu Mulayka that He said: “It was said to A’isha; ‘Did the women wear shoes’? She said: ‘The Messenger of Allah cursed the manliness (Rajla) amongst the women’”. It has been narrated that 'Abd Allah b. 'Umru said: “I heard the Messenger of Allah (pbuh) saying ‘Women who resemble men don’t belong to us’”. And Ibn 'Abbas said “The Prophet (pbuh) cursed the effeminate amongst men and the manly amongst women.” And He (pbuh) said ‘Expel them from your houses’”. And He (Ibn 'Abbas) said: “so the Prophet expelled so-and-so out and 'Umar threw out such and such person.” And in one variant: “The Messenger of Allah cursed the men who seek to resemble women and the women who seek to resemble men”.

Har ila yau, Musulunci ya wajabta sadaki, watau mahr, a kan namiji ya bai wa mace. Ya sanya shi haqqinta, duk da cewa jin daɗin (na jima'i) ana rabawa tsakaninsu biyu, ba na namiji kaɗai ba. Allah (SWT) ya ce:

Also Islam made the dowry (Sadaq) i.e. the mahr obligatory on the man to give to the woman. It made it her right (Haqq) even though the (sexual) enjoyment is shared by both and not for the man only. Allah (swt) said:

“Ku ba mata sadakinsu da zuciya mai daɗi, amma idan su da kansu, da yardarsu, suka bar muku wani ɓangare daga cikinsa, to ku karɓa, ku ci shi cikin wadata ba tare da wata matsala ba.” [An-Nisa: 4] Ma'anar “Nihlatan” (watau ku bayar da zuciya mai daɗi) ita ce cewa kyauta ce, domin sadaki kyauta ne. Ba musaya ba ne ga dangantakar aure kamar yadda wasu ke zato. Kuma Shi (tsira da amincin Allah su tabbata a gare Shi) ya ce wa Sahabbai wanda ya auri matar da ta miƙa kanta don aure: “Kana da abin da za ka ba ta?” Ya duba ko'ina amma bai samu komai ba. Sai Annabi ﷺ ya ce: “Nemi ko da zobe na ƙarfe.” Amma bai samu komai ba, sai Annabi ﷺ ya aurar da shi gare ta da abin da ya haddace daga Alƙur'ani, wanda zai iya koyar da ita, a matsayin sadaki. Allah (SWT) ya wajabta aikin neman kuɗi a kan namiji, amma bai wajabta shi a kan mace ba. Maimakon haka, halal ne a gare ta, ko ta so yin aiki ko ba ta so. Allah (SWT) ya ce:

“And give to the women (whom you marry) their mahr with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm” [An- Nisa: 4] The meaning of “Nihlatan” (i.e. give with a good heart) is that it is a gift since the bridal dower is a gift. It is not in exchange for the consummation of the marriage as some would imagine. And He (peace and blessing be upon Him) said to the Sahabah who married the woman who offered herself in marriage: “Do you have anything to give her?”. He looked around but did not find anything. So the Prophet said “look for even an iron ring”. But He did not find anything so the Prophet gave Him in marriage to her with what He memorised from the Qur’an that He could teach her with as dower. Allah (swt) made work, for the earning of money, an obligation (Fard) on the man but did not make it obligatory for the woman. Rather it is permitted for her whether she wishes to work or does not wish to work. Allah (swt) said:

"Mai dukiya ya ciyar daga dukiyarsa (zu sa'atin)" [At-Talaq: 7]. Kalmar 'zu' ba a amfani da ita sai dai ga jinsi na namiji. Kuma Allah (SWT) ya ce:

“Let the rich man (zu sa'atin) spend according to his means”. [At- Talaq: 7] The word 'zu' is not used except in the masculine gender. And He (swt) says:

"Kuma ubangiyar yaro sai ya ɗauki nauyin ciyar da tufafin uwar" [Al-Baƙara: 233]. Don haka, Ya wajabta ɗaukar nauyin kuɗaɗen rayuwa (Nafaƙa) a kan namiji. Musulunci kuma ya ba namiji matsayin shugabanci (Ƙiwama) a kan mata. Haka kuma ya ba su haƙƙin jagoranci (Ƙiyada), umarni (Amr) da hani (Nahy). Allah (SWT) ya ce:

“But the father of the child shall bear the cost of the mother's food and clothing” [Al- Baqarah: 233] Thus, He enjoined the financial maintenance (Nafaqah) on the male. And Islam has assigned to the man the guardianship (Qiwama) over women. It also gave them the right to lead (Qiyada), order (Amr) and prohibit (Nahy). Allah (swt) said:

"Maza ne masu tsaro da kula da mata, saboda Allah ya fifita wasu daga cikinsu a kan wasu, kuma saboda suna ciyarwa (su tallafa musu) daga dukiyarsu. Saboda haka mata nagari masu biyayya ne, suna kiyaye abin da Allah ya umarce su su kiyaye a lokacin da mazansu ba sa nan. Game da matan da kuke gani suna tawaye, ku fara yi musu gargaɗi, sannan ku ƙi kwana a gadonsu, sannan ku buge su (a hankali). Amma idan suka koma biyayya, kada ku nemi wata hanya ta cutar da su. Lallai Allah Maɗaukaki ne, Mai girma." [An-Nisa: 34] Allah ya bayyana cewa wannan jagoranci (Qiwama) na namiji ne saboda ƙarin nauyin da Allah (swt) ya ɗora masa, kamar mulki, jagorancin sallah, da wilayar aure (kulawa a kan aure), kuma ya sanya ikon saki ta hannun namiji. Allah (swt) ya ce:

“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient, and guard in their husbands absence what Allah orders them to guard. As to those women on whose part you see rebellion, first admonish them, next refuse to share their beds and last beat them (lightly), but if they return to obedience, seek not against them any means (of annoyance): Surely Allah is Ever Most High, Most Great” [An- Nisa: 34] Allah explains that this guardianship (Qiwama) is for the man because of the extra responsibilities Allah (swt) has imposed on Him such as ruling, leading the prayer and the guardianship (Wilaya) in marriage and placed (the power of unilateral) divorce in the hands of the man. Allah (swt) said:

"Domin Allah ya sanya wani daga cikinsu ya fi wani daraja" [An-Nisa: 34]. Wannan shugabanci (Qiwama) an kuma ba shi ne saboda nauyin da aka dora masa, kamar wajibcin biyan kudin sadaki da bayar da nafaka. Saboda haka, Allah (SWT) ya ce:

“Because Allah has made one of them to excel (Fadl) the other” [An- Nisa: 34] This guardianship (Qiwama) has also been assigned to Him due to the responsibilities placed on Him such as the obligation of providing the expenses in terms of the dower and provisions. Thus, Allah (swt) said:

"Saboda suna ciyarwa (su) daga dukiyoyinsu" [An-Nisa: 34] Kamar yadda Ya ba mutum damar horar da matarsa ta hanyar gargaɗi cikin lallashi, rabuwa da ita a gado, ko bugun ta a hankali gwargwadon laifin. Wato, idan ta yi tawaye, watau ta saɓa wa mijinta kuma ta tayar masa da kai da Shi. Musulunci ya ba mace haƙƙin kulawa da ƙaramin yaro ko yarinya, namiji ko mace, kuma ya hana namiji wannan kulawa. Musulunci kuma ya ba mace haƙƙin sarrafa kuɗin kashewa ga 'ya'yan idan mahaifinsu ya jinkirta kuɗin kashe su ko ya yi musu rowa. A wannan yanayi an hana namiji sarrafa kuɗin kashewa. Hind ta zo wurin Manzon Allah ﷺ ta ce: "Ya Manzon Allah! Lallai Abu Sufyan mutum ne mai rowa. Ba ya ba ni abin ciyarwa da nake buƙata ni da 'ya'yana." Sai Manzon Allah ﷺ ya ce mata: "Ki karɓi abin da zai ishe ki da 'ya'yanki cikin adalci (Bil Ma'roof)." Alƙali zai tilasta masa ya ba ta Nafaqah, kuma zai ba ta haƙƙin sarrafa kuɗin kashewa, kuma ba zai bar shi ya iko da kuɗin kashewa a wannan yanayi ba.

“Because they spend (to support them) from their means” [An- Nisa: 34] Just as He has given the man the right to discipline his wife by friendly exhortation, separating from her in bed or beating her lightly as much as the offence warrants. That is, when she is rebellious, i.e. disobeys her husband and rebels against Him. Islam gave the woman the right of custody over the minor, boy or girl, and barred the man from this custody. Islam also gave the woman the right to manage the expenditure for the children if their father delays their expenses or is miserly towards them. The man is prevented in this case from managing the expenses. Hind came to the Messenger of Allah and said “O Messenger of Allah! Indeed Abu Sufyan is a miserly man. He does not provide me with the maintenance that my children and I need.” So the Messenger of Allah told her “Take that which suffices you and your children in a fitting manner (Bil Ma'roof).” The judge will force Him to provide her with Nafaqah and give her the right to manage the expenditure and He will not be allowed to control the expenses in this case.

Don haka, Musulunci ya zo da dokoki daban-daban, wasu daga cikinsu na maza ne kawai, wasu kuma na mata ne kawai. Ya bambanta tsakanin maza da mata game da wasu daga cikin waɗannan dokoki, kuma ya umurce su da karɓar abin da Allah ya ware musu musamman dangane da waɗannan dokoki, ya kuma hana su yin kishiya da juna, da sha'awar abubuwan da Allah (SWT) ya fifita wani a kan wani da su. Kuma Ya (SWT) ya ce:

Thus, Islam came with different rules, some of which are particular to men and some of which are special to women. And it distinguished between men and women with regards to a section of these rules and ordered them to accept what Allah has specially assigned for them in terms of these rules and He forbade them from envying each other, and from desiring things in which Allah (swt) has preferred one over the other. And He (swt) said:

"Kada ku yi burin abin da Allah Ya fifita wasu daga cikinku da shi a kan wasu. Ga maza akwai rabo daga abin da suka aikata, haka kuma ga mata akwai rabo daga abin da suka aikata" [An-Nisa: 32]. Wannan takhsees (keɓancewa) ba yana nufin rashin daidaito ba. Maimakon haka, mafita ce ga ayyukan mace a matsayinta ta mace, haka nan mafita ce ga ayyukan namiji a matsayinsa na namiji. Dukkan waɗannan ayyuka an yi magana a kansu a cikin maganar Mai Shari'a wacce ta shafi ayyukan mutane. Idan aka yi nazarin hakikaninsu gaba ɗaya, sai ya bayyana cewa mafitar matsala ce ga wani nau'in mutum a matsayinsa na wani nau'i, kuma ya kamata ta bambanta da mafitar da ake ba mutum a matsayinsa na mutum. Ba a la'akari da batun daidaito ko rashin daidaito domin ba shi ne abin nazari ba. Abin da ake lura da shi shi ne cewa mafita ce ta musamman ga wani takamaiman mutum. Kuma wannan shi ne yanayin bambancin hukunce-hukuncen da suka shafi maza da mata, idan aka kwatanta su da sauran hukunce-hukuncen da aka ambata. Ko dai mafita ce ɗaya ga namiji da mace, kamar neman ilimi, ko kuma ta bambanta tsakaninsu, kamar bambancin da ke tattare da ma'anar 'Awrah ga maza da mata. Wannan ba ya nufin nuna wariya tsakanin mutane, ko kuma tattaunawa a kan daidaito ko rashin daidaito. Amma game da abin da aka ambata a cikin athar cewa mata suna da rauni ta fuskar hankali da addininsu; abin da ake nufi shi ne ta fuskar sakamakon da ake samu dangane da hankali da addini, ba ana nufin akwai rauni a hankalinsu ko a riƙon addininsu ba. Domin hankali yana ɗaya ta fuskar halittar asali (Fitra) ta maza da mata, kuma riƙon addini shi ma yana ɗaya ta fuskar imani da aiki na maza da mata. Nakasu da ake nufi a cikin wannan rahoto shi ne ta fuskar shaidar mace, inda ake daidaita shaidar mata biyu da ta namiji ɗaya. Haka kuma yana nufin rashin cikar yawan kwanakin da mace take yin salla, saboda ta daina salla a kwanakin haila (Hayd) na kowane wata da kuma lokacin nifas. Har ila yau, yana nufin ta daina azumi a lokacin haila da kuma bayan haihuwa (Nifas) a cikin watan Ramadan.

“And wish not for the things in which Allah has made some of you to excel others. For men there is allotted from what they have earned, (and likewise) from women there is allotted for what they have earned” [An- Nisa: 32] This specification (Takhsees) does not mean inequality. Rather it is a solution for the actions of the female in her capacity as a female, and as well, a solution for the actions of the male in his capacity as a male. All of these actions have been addressed in the speech of the Legislator which relates to the actions of the humans. If all of their realities are studied it becomes clear that the solution is for the problem of a particular type of human in its capacity as a certain type, and it should differ from the solution which is for a human in his/her capacity as a human. The perspective of equality or inequality is not considered because it is not the subject of study. What is noted is the fact that it is a specific solution for a specific human. And this is the nature of the disparity in the rules concerning the men and women with respect to the disparate rules that have been mentioned. In any case, they are a solution for the problem of a human, whether it is the same solution for both the man and the woman such as seeking knowledge, or it is disparate between them such as the disparity concerning the definition of the 'Awrah for men and women. This does not mean discrimination between humans or that it is a discussion about equality or inequality. As for what is mentioned in the report (Athar) that women are deficient intellectually and in terms of their deen; what is meant is in terms of the resultant effect, with regards to the mind and deen. It does not mean there is a deficiency in their intellect or in their adherence to the deen. Since the intellect is the same in terms of the natural characteristics (Fitra) of men and woman and adherence to the deen is also the same in terms of the belief and action of the men and the women. The deficiency that is intended in this report is in terms of the testimony of the woman, by making the testimony of two women equal to that of one man. It also refers to the deficiency in the number of days the woman prays, because of her abstention from prayer during her days of menstruation (Hayd) each month and in the postnatal period (Nifas). As well as of her abstinence from fasting during menstruation and after childbirth (Nifas) in Ramadhan.

Wannan shi ne maudu'in haqqoqi da wajibai, watau umarnin Shari'a da Allah ya shar'anta wa ɗan Adam a matsayinsa na ɗan Adam, da kuma ga kowane jinsi na ɗan Adam, namiji da mace. Wannan yana kasancewa ne ta fuskar shar'anta masa a matsayinsa na wanda yake da wani jinsi kuma ɗan Adam a lokaci guda. Ba a nufin rarrabe ɗaya daga ɗayan ta haka ba, kamar yadda ba a la'akari da komai ta fuskar batutuwan daidaito ko rashin daidaito ba.

This is the subject of the rights and obligations, i.e. the Shari'ah commandments, which Allah has legislated for the human in his capacity as a human and for each gender of human, male and female. This is in terms of legislating for Him in his capacity as one who has a certain gender and a human at the same time. It is not intended to distinguish the one from the other, just as nothing is considered in terms of the issues of equality or inequality.