Mutane da yawa suna wuce gona da iri, suna amfani da kalmar "tsarin zamantakewa" ga dukkan tsarin rayuwa. Wannan amfani ba daidai ba ne; tsarin rayuwa ya fi dacewa a kira shi "tsarin al'umma", domin a zahiri shi ne abin da yake wakilta, don yana tsara dangantakar da ke tasowa tsakanin mutanen da ke rayuwa a cikin wata al'umma ta musamman, ko sun taru ko sun watse. Ba a duba taruwar mutane ba; abin da ake lura da shi kawai shi ne dangantakun (‘Alaqat). Saboda haka, za su bambanta kuma su yi sabani gwargwadon bambancin dangantakun. Sun hada da tattalin arziki, mulki, siyasa, ilimi, dokar hukunci ('Uqubat), mu'amalar al'umma (Mu'amalat) da dokokin shaidu (Bayyinat) da sauransu.

Many people overstep the mark and apply the term 'social system' to all systems of life. This is an erroneous application; given that the systems of life befit more to be called the 'systems of society' since in reality that is what they constitute, as they organise the relationships which arise between a people living in a particular society regardless of their meeting or dispersing. The meeting of people is not considered, what is noted is only the relationships (‘Alaqat). Consequently, they will be diverse and differ according to the different relationships. They include economics, ruling, politics, education, penal code ('Uqubat), societal transactions (Mu’amalat) and the rules of (testimonial) evidences (Bayyinat) etc.

Saboda haka, amfani da kalmar 'tsarin zamantakewa' ga dukkan wadannan dangantaka ba shi da ma'ana kuma ba ya dacewa. Bugu da kari, kalmar 'zamantakewa' tana bayyana wani tsari, don haka abin da wannan tsari ya shafa ya kamata ya zama tsara matsalolin da ke tasowa daga haduwa (na mutane) ko dangantakar da ke tasowa daga mutane suna haduwa tare. Haduwar namiji da namiji ko mace da mace ba ta bukatar tsari domin babu matsaloli da ke tasowa daga gare ta, kuma babu dangantaka da ke tasowa wacce ke bukatar tsari. Tsara muradunsu ne kawai ke bukatar tsari, saboda suna zaune a kasa daya ko da ba su hadu ba. Amma haduwar namiji da mace da akasin haka, daga wannan haduwa ne matsaloli da dangantaka ke tasowa wadanda ke bukatar a tsara su da tsari. Saboda haka, wannan haduwa (Ijtima'i) ta fi dacewa a kira ta tsarin zamantakewa, domin a zahiri wannan tsari ne ke tsara haduwar maza da mata, da dangantakar da ke tasowa daga irin wadannan haduwa. Shi ya sa tsarin zamantakewa ya takaita ga tsarin da ke nuna yadda haduwar mace da namiji da akasin haka take, kuma yake tsara dangantakar mace da namiji da akasin haka. Don haka tsarin zamantakewa yana magana ne kan dangantakar da ke samuwa daga haduwar maza da mata, ba daga muradunsu ba a cikin al'umma, kuma yana bayyana duk abin da ke reshe daga wannan dangantaka. Saboda haka, cinikayya tsakanin maza da mata tana cikin tsarin al'umma ba cikin tsarin zamantakewa ba, domin tana cikin tsarin tattalin arziki. Amma haramcin Khalwa (keɓewa) tsakanin maza da mata, ko lokacin da mace take da hakkin neman saki da kanta, ko wanda yake da hakkin rikon yaro, dukkan wadannan al'amura suna cikin tsarin zamantakewa. Saboda haka, tsarin zamantakewa an bayyana shi da cewa: tsarin da yake tsara haduwar namiji da mace da kuma akasin haka, kuma yake tsara dangantakar da take samuwa sakamakon haduwarsu, da duk abin da ya reshe daga wannan dangantaka.

Thus, the application of the term 'social system' to all of these relationships is meaningless and inapplicable. Besides, the word 'social' is a description of a system, thus the subject matter of this system should be the organisation of the problems arising from the meeting (of people) or the relationships that arise from people meeting together. The meeting of a man with a man and a woman with a woman does not require a system because no problems arise from it, nor do relationships arise which require a system. Only the organisation of their interests requires a system in view of the fact that they live in the same country even if they did not meet. As for the meeting of a man with a woman and vice versa, it is from this meeting that problems and relationships arise which need to be organised by a system. Thus, this meeting (Ijtima') befits more to be designated as the social system, because in reality it is this system which organises the meeting between men and women, and the relationships which arise from such meetings. That is why the social system is confined to the system which demonstrates the organisation of the woman's meeting with the man and vice versa, and organises the woman's relationship with the man and vice versa. Thus the social system addresses the relationships that result from men and women meeting and not from their interests (Masalih) in society, and it clarifies all that branches out from this relationship. Thus, trade between men and women pertains to the systems of society and not to the social system, because it falls within the economic system. As for the prohibition of (Khalwa) seclusion between men and women, or when a woman has the right to instigate divorce for herself, or who has the right of custody for a child, all of these issues pertain to the social system. Therefore, the social system is defined as: the system which organises the meeting of a man with a woman and vice versa and organises the relationship which results from their meeting and all that branches out from this relationship.

Mutane, musamman Musulmi, sun rikice sosai game da tsarin zamantakewa a Musulunci. Fahimtarsu ta yi nisa da hakikanin Musulunci saboda sun nisanta kansu daga tunaninsa da dokokinsa. Sun yi wuce gona da iri, suna ganin cewa mace tana da haƙƙin zama a keɓe (Khalwa) da namiji yadda ta so, ko kuma cewa tana iya fita da 'Awrah ɗinta a bayyane sanye da duk abin da ta ga dama. Wasu kuma sun yi nisa zuwa wancan gefen, suna ganin cewa mata ba su da haƙƙin yin ciniki ko saduwa da maza a kowane hali, suna ɗaukar dukkan jikin mace a matsayin 'Awrah, har da hannaye da fuska. Sakamakon wannan wuce gona da iri shi ne lalacewar ɗabi'u da tsayawar tunani (Tafkeer). Sakamakon duk wannan shi ne rugujewar bangaren zamantakewa, rashin zaman lafiya a cikin iyalin Musulmi, yaduwar rashin gamsuwa da ɓacin rai tsakanin 'yan iyali, da rikice-rikice da rarrabuwa masu yawa tsakanin mutanensa.

Peoples' conception, especially the Muslims, of the social system in Islam became extremely confused. Their understanding became far removed from the reality of Islam due to their alienation from its thoughts and rules. They went to the extreme, holding the view that a woman has the right to be in seclusion (Khalwa) with a man as she wished, or that she can go out with her 'Awrah uncovered wearing whatever she pleased. Others went far to the other extreme taking the view that women do not have the right to practise trade or meet with men under any circumstances, and viewed the whole of the woman's body as 'Awrah including the hands and face. Due to this extremism there was degeneration of morals and a stagnation of thinking (Tafkeer). The results of all this has been the break up of the social aspect, unrest within the Muslim family, the prevalence of dissatisfaction and discontent amongst family members, and numerous disputes and divisions between its individuals.

Bukatar haɗa kan iyali da tabbatar da farin cikinsa ta kasance a zukatan dukkan Musulmi, kuma neman mafita ga wannan matsala mai girma ya mamaye tunanin mutane da yawa. Hanyoyi daban-daban na nau'o'i daban-daban sun bayyana, suna gabatar da irin wannan mafita. An rubuta littattafai da yawa da ke nuna mafitar al'umma, kuma an yi gyara ga dokokin kotunan Shari'a da tsarin zabe. Mutane da yawa sun yi ƙoƙarin aiwatar da ra'ayoyinsu game da iyalansu ta fuskar matansu, 'yan'uwansu mata da 'ya'yansu mata. An yi canje-canje ga tsarin makaranta game da haɗuwar yara maza da mata. Don haka, waɗannan ƙoƙarce-ƙoƙarce suka ci gaba da bayyana cikin waɗannan da makamantansu. Duk da haka, babu ɗayansu da ya iya samun mafita, ko zo da wani tsari, ko samo hanyar aiwatar da abin da suka yi tunanin gyara ne (Islah). Wannan saboda batun dangantakar jinsi biyu ya zama baƙon abu a zukatan Musulmi da yawa. Ba su iya fahimtar yadda jinsi biyu za su iya haɗin kai da juna ba, duk da cewa jin daɗin al'ummar Musulmi (Salah) na samuwa ne daga wannan haɗin kai. Sun kasance cikin jahilci gaba ɗaya game da tunani da dokokin Musulunci, waɗanda suka shafi haɗuwar namiji da mace. Wannan ya sa suka tattauna suka yi muhawara game da hanyoyin magani, suna guje wa nazarin hakikanin lamarin, har ta kai ga cewa sakamakon ƙoƙarinsu damuwa da rudani suka ƙaru. Wani gibi ya fara wanzuwa a cikin al'umma, saboda haka ne kuma ya taso damuwa game da kasancewar al'ummar Musulunci, a matsayinta ta al'umma mai halaye na musamman. An ji tsoron cewa gidan Musulmi zai rasa yanayinsa na Musulunci, kuma iyalin Musulmi zai rasa shiriyar tunanin Musulunci, ya kauce daga darajanta dokokinsa da tunaninsa.

The need to unite the family and to ensure its happiness was felt by all Muslims, and the search for a solution to this serious problem occupied the minds of many people. Different attempts of various sorts appeared to present such solutions. Many books were written demonstrating the societal solution and amendments were made to the laws of the Shari'ah courts and electoral systems. Many tried to apply their views on their families in terms of their wives, sisters and daughters. Changes were made to the school system with regards to the mixing of boys and girls. Thus, these attempts continued to appear in these and similar guises. However, none of them could succeed in finding a solution, or come with a system or find a method to implement what they conceived as reform (Islah). This is because the issue of the relationship between the two sexes became obscure in the minds of many Muslims. They were unable to comprehend the way in which the two genders can co-operate with each other, even though the well being (Salah) of the Ummah stems from this co-operation. They were completely ignorant of the thoughts and rules of Islam, which relate to the meeting of the man and the woman. This led them to discuss and debate over the means of treatment, avoiding the study of its reality, until as a consequence of their attempts anxiety and confusion increased. A chasm began to exist in society due to which grew a concern for the entity of the Islamic Ummah, in its capacity as an Ummah with distinct characteristics. It was feared that the Muslim household would lose its Islamic character, and the Muslim family would lose the guidance of the thoughts of Islam, and stray from valuing its rules and thoughts.

Kuma game da dalilin wannan rudani da karkacewa daga fahimta madaidaiciya, yana komawa ne ga harin wayewar Yammacin Turai mai ci da karfi. Al'adun Yammacin Turai sun mamaye tunaninmu gaba daya, dandanonmu (Dhawq), sun canja mana fahimtarmu (Mafahim) game da rayuwa, ma'aunan (Maqayees) da ake auna abubuwa da su, da kuma akidunmu (Qana'at) wadanda a baya suke da tushe mai zurfi a cikinmu, kamar kulawarmu ga Musulunci da girmama abubuwan da muke ganin tsarkakakku ne. Don haka nasarar al'adun Yammacin Turai a kanmu ta kasance cikakkiya, tana shafar dukkan bangarorin rayuwa, daga cikinsu har da bangaren zamantakewa.

As for the cause of this confusion, and deviation from the correct understanding, it is attributable to the crushing onslaught of Western culture. Western culture completely dominated our thinking, tastes (Dhawq), changed our concepts (Mafahim) about life, the criteria (Maqayees) for things and our convictions (Qana'at) which used to be deep rooted within us, such as our concern for Islam and our veneration for the things we hold to be sacred. Thus, the victory of western culture over us was comprehensive - encompassing all sectors of life amongst which was the social aspect.

Wannan ya faru ne saboda sa'ad da al'adun Yammacin Duniya suka bayyana a cikin ƙasashen Musulmi, tare da siffofinsu na zahiri da ci gaban abin duniya, mutane da yawa sun yi mamaki da su. Saboda haka sai suka yi ƙoƙarin karɓar wannan al'ada, domin an ɗauki waɗannan siffofin na zahiri, waɗanda masu bin wannan al'ada da masu yada ta suka samar, a matsayin alamar ci gaba. Shi ya sa suka yi ƙoƙarin koyi da al'adun Yammacin Duniya ba tare da bambance tsakanin wannan al'ada da siffofinta na zahiri ba. Ba su fahimci cewa al'ada tana ƙunshe da wani tsari na tunani game da rayuwa da wata hanya ta musamman ta rayuwa ba, yayin da wayewa (Madaniyya) ke nuna siffofin zahiri, ko abubuwa masu ganuwa, a rayuwa, ba tare da la'akari da tunani game da rayuwa ko hanyar rayuwa ba. Ba su gane cewa al'adun Yammacin Duniya an kafa su ne bisa tushen da ya saɓa wa tushen al'adun Musulunci ba, kuma cewa sun bambanta da al'adun Musulunci ta fuskar kallonsu game da rayuwa da fahimtarsu game da farin ciki (Sa'ada), wanda mutum ke ƙoƙarin cimmawa. Ba a bayyana musu cewa ba zai yiwu al'ummar Musulunci ta karɓi al'adun Yammacin Duniya ba. Haka kuma ba a bayyana musu cewa ba zai yiwu wata al'umma ta Musulunci, a kowace ƙasa, ta karɓi wannan al'ada ta kasance cikin al'ummar Musulunci ko ci gaba da a kira ta al'ummar Musulmi ba.

This happened because when the western culture emerged in Muslims countries, together with its material forms and materialistic advancements, many were dazzled by it. Consequently they tried to adopt this culture because those material forms, produced by the followers and advocates of this culture, were seen as a sign of progress. That is why they tried to imitate western culture without distinguishing between this western culture and its material forms. They did not comprehend that culture constitutes a set of concepts about life and a specific way of living while civilisation (Madaniyya) denotes the material forms, or tangible objects, in life, irrespective of concepts about life or the way of living. They did not realise that western culture was founded upon a basis which contradicts the basis of Islamic culture, and that it differs from the Islamic culture in its perspective about life and its understanding of happiness (Sa'ada), for which man strives to achieve. The inconceivability of the Islamic Ummah taking from western culture was not apparent to them. Nor was the fact that it is not possible for any community of the Islamic Ummah, in any country, to adopt this culture and remain part of the Islamic Ummah or to continue to be described as a Muslim community.

Rashin fahimtarsu game da bambancin asali tsakanin al'adar Musulunci da ta Yamma ya haifar da kwaikwayo da koyi. Yawancin Musulmi sun yi ƙoƙarin kwaikwayon al'adar Yamma ba tare da fahimtarta ba, kamar wanda ya kwafi littafi yana iyakance kansa ga rubuta kalmomi da haruffa kawai. Wasu kuma sun fara koyi da al'adar Yamma ta hanyar karɓar ra'ayoyinta da ma'aunanta ba tare da yin tunani a kan tasiri da sakamakon wannan karɓa ba. Waɗannan mutane sun lura cewa mata a al'ummomin Yamma suna tsayawa tare da maza ba tare da bambanci ba, kuma ba tare da damuwa da sakamakon da hakan zai jawo ba. Sun kuma lura cewa sifofin abin duniya suna bayyana a cikin matar Yamma, kuma ita tana bayyana su, sai suka koyi da ita ko suka yi ƙoƙarin koyi da ita ba tare da sanin cewa waɗannan sifofi sun dace da al'adar Yamma da ra'ayoyinta game da rayuwa da yadda take kwatanta rayuwa, waɗanda suka saɓa da al'adar Musulunci da ra'ayoyinta game da rayuwa da yadda take kwatanta rayuwa. Sun yi haka ba tare da yin la'akari ko kaɗan da abin da waɗannan sifofi ke bayyanawa a cikinta da ta hannunta ba, da abin da suke jawowa ta fuskar matsaloli. I, sun shaida wannan, saboda haka suka yi imani cewa ya kamata mata Musulmi su tsaya tare da maza a cikin al'umma su haɗu da su, ko da menene sakamakon. Sun yi tunanin cewa ya kamata sifofin abin duniya na Yamma su bayyana a cikin matar Musulmi, kuma ya kamata ita ta bayyana sifofin abin duniya na Yamma, ba tare da la'akari da matsaloli da al'amuran da suke jawowa ba. Saboda haka suka yi kira da a tabbatar wa matar Musulmi 'yancin kanta da ba ta damar yin duk abin da take so. Sakamakon haka suka yi kira ga haɗuwar maza da mata koda babu buƙatar hakan, suka kuma yi kira ga mata su bayyana kyawunsu (Tabarruj) da adonsu (Zeena), da mata su riƙe muƙaman mulki. Suna ɗaukar wannan a matsayin ci gaba da alamar farfaɗowa.

Their lack of awareness of the intrinsic difference between the Islamic and Western cultures led to transference and imitation. Many Muslims attempted to transfer western culture without understanding it, like the one who copies a book restricting Himself just to the writing of words and letters. Some began to imitate western culture by adopting their concepts and criteria without reflecting on the effects and consequences of such adoption. These people noticed that women in western societies stood alongside men without differentiation and without concern for the consequences that would entail. They also noticed that the material forms were manifested in western woman and she manifested them, so they imitated her or tried to imitate her without realising that these forms agreed with the western culture, its concepts about life, and its depiction of life which contradict with the culture of Islam, its concepts about life, and its depiction of life. They did this without the slightest consideration for what these forms manifested in her and by her, and what they entailed in terms of issues. Yes, they witnessed this and consequently believed that Muslim women should stand alongside men in society and meet with them, regardless of the consequences. They thought that western material forms should be manifested in Muslim woman, and she should manifest western material forms, irrespective of what they entailed in terms of problems and issues. Therefore, they called for securing the personal freedom of Muslim woman and granting her the right to do whatever she wished. As a result of this they called for the mixing of men and women even when a need did not exist, and they called for women to reveal their charms (Tabarruj) and beauty (Zeena), and for women to take up positions of ruling. They viewed this as progress and as a sign of revival.

Abin da ya ƙara tsananta al'amura shi ne cewa masu koyi sun ba wa kansu cikakken 'yanci a kan 'yancin mutum, har ta kai mace na tuntuɓar namiji kai tsaye don kawai tuntuɓa da kuma jin daɗin 'yancin mutum. Hakan ba shi da wani dalili da zai buƙaci tuntuɓa, kuma babu wata buƙata a cikin al'umma ga irin wannan haɗuwa. Wannan tuntuɓar tsakanin jinsi an yi ta ne don zamantakewa kawai da kuma jin daɗin 'yancin mutum. Mummunan tasirin wannan ƙungiyar masu koyi waɗanda suka fara aiwatar da irin waɗannan ra'ayoyi shi ne cewa dangantaka tsakanin namiji da mace ta zama an iyakance ta ga dangantakar namiji da mace kawai. Mummunan tasirin wannan ƙungiya ya yaɗu zuwa sauran ƙungiyoyi a cikin al'umma. Wannan tuntuɓa ba ta haifar da wani nau'in haɗin kai tsakanin maza da mata a kowane fanni na rayuwa ba. Akasin haka, abin da ya biyo baya shi ne lalacewar ɗabi'a, kamar mata suna nuna kyawunsu da adonsu ga mutane banda mazajensu ko maza mahramansu. A tsakanin Musulmi, sauran sakamakon sun haɗa da karkacewa daga daidaitaccen tunani, lalacewar dandanonsu, rashin amana da lalata ma'auni (na ayyuka). An ɗauki bangaren zamantakewa a Yamma a matsayin abin koyi, kuma an ɗauki al'ummar Yamma a matsayin ma'auni (Miqyas) ba tare da la'akari da cewa al'ummar Yamma ba ta damu da zina ba kuma ba ta ganin wata kunya, ɓata suna ko keta ɗabi'a daidai kuma karɓaɓɓiya a cikinta, ko wani take ko barazana ga ɗabi'a. Sun aikata haka ba tare da lura da cewa al'ummar Musulmi tana adawa da hakan gaba ɗaya kuma tana sabawa da shi ba. Wannan saboda al'ummar Musulunci tana ɗaukar dangantakar da ba ta aure ba a matsayin ɗaya daga cikin manyan zunubai (Kaba'ir) wanda ke da tsananin hukunci; ko bulala ko jifa har mutuwa. Haka kuma tana ɗaukar wanda ya aikata wannan zunubi a matsayin wanda aka ware, kuma ɓatacce wanda ake kallo da ƙyama da raini. Shi ma yana ganin cewa kare mutunci wani abu ne da ba ya bukatar tabbatarwa, kuma yana daga cikin al'amuran da ba a bude su don tattaunawa ko muhawara ba. Saboda kare shi, ya kamata a bada dukiya da rayuka da son rai da himma, ba tare da wata uzuri ba.

What made things worse was that the imitators gave themselves complete free reign over personal freedom, until a woman would directly contact a man just for the sake of contact and for the enjoyment of personal freedom. This was without a reason which necessitated contact, and without the need in society for such mixing. This contact between the sexes was made for the sake of socialising and merely for the enjoyment of personal freedom. The evil effect that this faction of imitators who embarked on applying such ideas had was that the relationship between a man and a woman became solely restricted to a male-female relationship. The evil effect of this faction, spread to the other factions in society. This contact did not produce any form of co-operation between men and women in any sector of life. On the contrary what resulted from it was moral degeneration, such as women displaying their charms and adornment to people other than their husbands or mahram men. Amongst Muslims other results were the deviation from the correct way of thinking, corruption in their taste, mistrust and destruction of the criteria (for actions). The social aspect in the West was taken as the ideal model and western society was taken as a benchmark (Miqyas) without considering the fact that western society does not care about extra-marital sex and does not see in it any shame, defamation or breach of the correct and acceptable behaviour, nor any violation or threat to morality. They did this without noticing that Muslims society fundamentally disagrees with it and completely contradicts it. This is because the Islamic society considers the extra-marital relationship as one of the grave sins (Kaba'ir) for which there is severe punishment; either flogging or stoning to death. It also considers the one who commits this sin as an outcast, and a deviant who is looked upon with loathing and contempt. It as well, sees it as axiomatic that honour should be protected and it is one of the issues that is not open to discussion or debate, an issue for the defence of which wealth and lives should be sacrificed willingly and with zeal, without any excuses.

Lalle waɗancan masu kwaikwaya da ɗaukar al'adu ba su duba bambanci tsakanin al'ummomin biyu ba, ko babban giɓin da ke tsakanin matsayinsu, haka nan ba su duba abin da rayuwar Musulunci ta wajabta musu ba, da abin da dokokin Shari'ah suka buƙata daga gare su. Sun yi ta gaggawar bin hanyar ɗaukar al'adu da kwaikwaya, har kiraye-kirayen farfaɗo da mata suka bayyana tare da lalata da rashin kula da hukuncin munanan ɗabi'u. Ta haka waɗancan masu kwaikwaya da ɗaukar al'adu suka ci gaba da lalata ɓangaren zamantakewar rayuwar Musulmi da sunan farfaɗo da mata, da kuma da'awar yin aiki don farfaɗo da al'ummar Musulmi. Duk da haka, da farko, irin waɗannan mutane tsiraru ne, kuma al'ummar Musulmi ba ta karɓi kiransu ba tun farko. Bayan an aiwatar da tsarin jari-hujja a ƙasashen Musulmi, aka mulke su da turawan mulkin mallaka kafirai, sannan da wakilansu waɗanda suka bi umarninsu makaho, tsiraru sun samu damar yin tasiri da jawo yawancin mutane a birane, da wasu daga cikin mazauna ƙauyuka, su bi hanyar da suka ɗauka. Sai suka fara ɗaukar al'adun Yamma da kwaikwayonsu, har halin Musulunci ya ɓace daga yankuna da dama na biranen Musulmi. Babu bambanci tsakanin Istanbul da Alkahira, ko tsakanin Tunis da Dimashƙu. Haka nan babu bambanci tsakanin Karachi da Bagadaza, ko Al-Quds da Beirut. Dukansu sun bi hanyar ɗaukar al'adun Yamma da kwaikwayonsu.

Indeed, those transferors and imitators did not consider the difference between the two societies and the huge disparity between the two positions just as they did not consider what the Islamic life made incumbent on them and what the Shari'ah rules demanded of them. They rushed headlong in the pursuit of transference and imitation until the call for woman's revival dressed with licentiousness (Ibahiyyah) and indifference to the characterisation of morally reprehensible behaviour. In this manner those transferors and imitators continued to destroy the social aspect in Muslims life in the name of reviving women and under the pretext of working to revive the Ummah. However, in the beginning, such people were a minority and the Ummah did not initially accept their call. After the capitalist system was implemented in the Muslims countries and they were ruled by the disbelieving colonialists and then by their agents who followed their direction blindly, the minority was able to influence and bring most people in the cities, and some of the inhabitants of the villages, to proceed along the path they had taken. So they started to transfer from and imitate western culture until the Islamic character was erased from many quarters of Muslims cities. There was no difference between Istanbul and Cairo or between Tunis and Damascus. Nor was there a difference between Karachi and Baghdad or Al- Quds and Beirut. All of them proceeded on the path of transferring and imitating western culture.

Ya kasance al'ada ga wata ƙungiya daga cikin Musulmi su tashi su yi gwagwarmaya da waɗannan tunani. Ya zama dole babban adadin mutane daga ƙasashen Musulmi su fara yaƙar waɗannan ra'ayoyi. Saboda haka aka kafa wata ƙungiya, ko kuma ƙungiyoyi, waɗanda suka yi kira ga wajabcin kare matan Musulmi da kiyaye kyawawan halaye a cikin al'umma. Sai dai sun yi haka ba tare da fahimtar tsarin Musulunci ba, kuma ba a bayyane suke a gare su ba dokokin Shari'ah. Sun karɓi maslaha, kamar yadda hankali ke gani, a matsayin tushen nazari da ma'auni na yanke hukunci kan ra'ayoyi da al'amura. Haka kuma sun yi kira da a kiyaye al'adu da al'ada. Sun kira mutane su riƙe kyawawan ɗabi'u, ba tare da fahimtar cewa tushen shine 'Aqeedah ta Musulunci, kuma ma'aunin shine dokokin Shari'ah ba. Fanatancin makaho game da Hijabin mata ya kai ga cewa sun ba da shawarar takurawa mata, ba tare da ba su izinin barin gidajensu ba, ko biyan buƙatunsu, ko gudanar da al'amuransu da kansu. Malaman fiqhu na baya sun danganta wa mata 'awrah guda biyar: 'awrah a salla, 'awrah a gaban mahramai maza, 'awrah a gaban maza baƙi (ba mahramai ba), 'awrah a tsakanin sauran matan Musulmi, da 'awrah a tsakanin matan da ba Musulmi ba. Bisa wannan, sun yi kira da a keɓe mata gaba ɗaya (Hijab), suna hana su gani ko a gan su daga kowa. Sun yi kira da a hana mace shiga harkokin rayuwa. Don haka suka ce a hana ta yin amfani da haƙƙinta na zaɓe, ta hanyar hana ta bayyana ra'ayi kan siyasa, mulki, tattalin arziki ko al'umma. Ta haka suka tsaya tsakaninta da rayuwa, har suka ɗauka cewa wasu ayoyi an saukar da su ne ga maza kawai, ba mata ba. Sun ba da hadisin Annabi ﷺ game da yadda ya girgiza hannun mata a lokacin Bai'a, da hadisansa game da 'Awrah na mata, da mu'amalolinsa na zamantakewa (Mu'amalat) da mata ﷺ, tare da fassarori da suka dace da abin da suke so ga mata, ba abin da hukuncin Shari'a ya bukata ba.

It was natural for a group from amongst the Muslims to rise up and struggle against these thoughts. It was inevitable that a great number of people from the Muslims countries would set about to fight these ideas. So a group or rather groups were formed which called for the obligation of protecting Muslim women and safeguarding the virtues in society. However, they did this without understanding the systems of Islam nor were the Shari'ah rules clear to them. They accepted interest (Maslaha), as perceived by the mind, as a basis for study and as a criterion for judging ideas and matters. They also called for the preservation of customs and traditions. They called people to hold on to morals, without comprehending that the basis is the Islamic 'Aqeedah and that the criterion is the Shari'ah rules. Blind fanaticism concerning the Hijab of women reached the point where they advocated restrictions over women, not giving them permission to leave their house, or to undertake the fulfilment of their needs, or pursue matters themselves. Late jurists (Fuqaha) ascribed five (types) of 'Awrah to women: 'Awrah in prayer, 'Awrah when in the presence of male Mahrams, 'Awrah when in the presence of foreign (non Mahram) men, 'Awrah when amongst other Muslim women and 'Awrah amongst non-muslim women. According to this they called for the total segregation (Hijab) of women preventing them from seeing or being seen by anyone. They called for barring the woman from pursuing life's activities. So they maintained that she should be banned from practising her right to vote by excluding her from holding an opinion about politics, ruling, economics or society. So they stood between her and life until they thought that some verses had come to address men to the exclusion of women. They gave the Hadith of the Prophet (pbuh) about his (pbuh) shaking the hands of woman in the Bay’a, his Ahadith about the 'Awrah of women and his (pbuh) societal transactions (Mu’amalat) with women, interpretations that agreed with what they intended for women and not what was required by the Hukm Shar'i.

Saboda haka, duk wannan ya kai ga nisantar da mutane daga hukunce-hukuncen Shari'ah, tare da duhunta fahimtar al'amarin tsarin zamantakewa a zukatan Musulmi. Sakamakon haka, ra'ayoyinsu ba su iya tsayawa a gaban tunanin hari, ko hana kwararar ra'ayoyin Yammacin Turai mai karfi, ko kuma samun ko da kadan na tasiri wajen daukaka al'amuran tsarin zamantakewa tsakanin Musulmi. Wannan ya faru duk da kasancewar malamai a cikin Al'ummah, wadanda suke daga cikin manyan Mujtahidai da malaman mazhabobi ta fuskar ilimi da zurfin fahimta, da kuma duk da kasancewar dukiyar ilimi da shari'a da Musulmi suke da ita, wadda babu irinta a wata dukiya ta kowace al'umma. Wannan ya faru duk da yalwar littattafai da ayyukan ilimi masu daraja da Musulmi suke da su a dakunan karatu na jama'a da na kansu. Duk wannan bai hana masu kwaikwayon kuskure da yada shi ba, ko ya shawo kan mutanen da ke tsananin taurin kai, game da ra'ayin Musulunci da wani mujtahid ya fitar da shi daidai, muddin ya saba da abin da suke so mata su yi. Hakan ya faru ne saboda irin wadannan mutane a bangarorin biyu, wato masu koyi, masu taurin kai, malamai da masu ilimin zamani, nesa suke da a kwatanta su da masu tunani. Ba su fahimci gaskiyar lamari ba, ko kuma ba su fahimci hukuncin Allah (SWT) ba. Ba su yi nazarin hukunce-hukuncen Shari'ah da hankali ba ta hanyar aiwatar da su daidai a kan gaskiyar lamari, domin su dace da ita gaba daya. Saboda haka, al'umma a kasashen Musulmi ta ci gaba da karkata tsakanin ra'ayoyi biyu: taqlidi (koyi makanta) da jumud (tsananin taurin kai). Al'amarin zamantakewa ya ci gaba da kasancewa cikin rudani har sai da mace Musulma ta rikice. Ta tsaya a tsakanin wasu mata a gefe guda waɗanda suke cikin damuwa da ruɗani, suna karɓar abubuwa daga al'ummar Yamma ba tare da fahimtarta ba, kuma ba tare da sanin hakikanin halinta ba, ko sanin saɓanin da ke tsakaninta da al'adar Musulunci; da kuma matan da ke da tunani kunkuntar, waɗanda ba su amfanar da kansu ba, kuma kasancewarsu ba ta amfanar Musulmi a ɗayan gefen ba. Duk wannan ya faru ne saboda gazawa wajen nazarin Musulunci da hankali, da rashin fahimtar tsarin zamantakewar Musulunci.

Thus, all of this served to distance people away from the Shari'ah rules and obscure the aspect of social system in the minds of the Muslims. Consequently, their views were not able to stand in the face of attacking thoughts, or impede the overwhelming flow of western ideas, or have even the slightest effect in elevating the aspects of the social system amongst the Muslims. This happened inspite of the existence of scholars in the Ummah, who are of the foremost Mujtahidin and scholars of mazahib in terms of their knowledge and erudition, and in spite of the existence of an intellectual and legislative wealth at the disposal of Muslims which is unparalleled compared to any other wealth of any other nation. This occurred inspite of the abundance of books and valuable works in the possession of Muslims in their public and private libraries. All of this had no effect in holding back those bent on transferring and imitating from their error, or in convincing the narrow minded, of the Islamic opinion which had been derived correctly by a mujtahid, as long as it disagreed with what they wanted women to do. This is because such people on both sides, amongst the imitators, the narrow minded, the scholars and the educated were far from being described as thinkers. They did not understand the reality, or they didn't understand the Hukm of Allah (swt). They did not study the Shari'ah rules intellectually by accurately applying them to the reality so as to be in full agreement with it. Due to this, the society in Muslims countries continued to oscillate between two notions: imitation (Taqleed) and rigid narrow mindedness (Jumud). The social aspect continued in a confused state until the Muslim woman became bewildered. She stood between on one side women who were anxious and confused, taking from western society without understanding it and without being aware of its reality, or knowing the contradiction that existed between it and the Islamic culture; and narrow minded women who did not benefit themselves, nor did their presence benefit the Muslims on the other side. All of this was due to a failure in studying Islam intellectually and not understanding the Islamic social system.

Saboda haka, dole ne mu yi nazari sosai a kan tsarin zamantakewar Musulunci. Dole ne mu yi nazarinsa zurfi har sai an fahimci cewa matsalar ita ce haduwar namiji da mace, da dangantakar da ke samuwa sakamakon haduwarsu, da kuma abin da ke reshe daga wannan dangantaka. Kuma cewa abin da ake bukata shi ne magance wannan haduwa da dangantakar da ta samu, da kuma abin da ke reshe daga gare ta. Ya kamata a fahimci cewa wannan mafita ba hankali ne ke tsara ta ba, sai dai Shari'a. Amma hankali, aikinsa shi ne fahimtar mafitar, cewa mafitar tana ga musulmi maza da mata da ke rayuwa irin ta musamman, wacce ita ce rayuwar da Allah (SWT) ya wajabta musu su rayu. Lallai an wajabta musu su takaita rayuwarsu ga wannan salo kawai, kamar yadda Allah (SWT) ya umarta a cikin Alkur'ani da Sunnah, ko da kuwa hakan ya saba wa yammaci ko ya ci karo da al'adu da al'adun ubanninsu da kakanninsu.

Therefore, we must study the Islamic social system comprehensively. We must study it deeply until it is realised that the problem is the meeting between the man and the woman and the relationship that results from their meeting and that which branches out from this relationship. And that what is required is the treatment of this meeting and the resultant relationship and that which branches out from it. It should be understood that this solution is not dictated by the mind but by the Shar’a. As for the mind, its role is to understand the solution, that the solution is for Muslim men and women who live a specific lifestyle which is the lifestyle which Allah (swt) has obliged them to live. They are most definitely obliged to restrict their living solely to this lifestyle as Allah (swt) has commanded in the Qur'an and Sunnah irrespective of whether it contradicts with the West or disagrees with the customs and traditions of their own fathers and forefathers.