Ukweli kwamba wanawake huchochea silika ya uzazi kwa wanaume, na wanaume kwa wanawake, hauleti lazima kwamba msisimko huo utakuwepo kila mwanamume anapokutana na mwanamke. Badala yake, maana yake ni kwamba kimsingi wanaweza kuchochea silika hiyo kwa kila mmoja wanapokutana, jambo ambalo laweza kupelekea mahusiano ya kimapenzi. Hata hivyo, wanaweza kukutana bila silika hiyo kuchochewa, kama vile wanapokutana kwa ajili ya biashara, au kwa ajili ya kumfanyia mgonjwa upasuaji, au kwa ajili ya kuhudhuria halaqa za elimu, na kadhalika. Katika hali hizi zote na nyinginezo, uwezekano wa kuchochea silika ya kingono bado upo. Lakini kuwepo kwa uwezekano huo hakumaanishi kuwepo kwa msisimko. Msisimko hutokea pale wanapoangaliana kwa mtazamo wa jinsia ya kiume na ya kike, badala ya mtazamo wa kuhifadhi jamii ya binadamu. Kwa hiyo, ukweli kwamba mwanamke na mwanamume huchochea silika hii kwa kila mmoja haupaswi kuwa sababu ya kumtenga mwanamke na mwanamume kabisa. Kwa maneno mengine, si sahihi kufanya uwezekano wa kuamsha silika ya uzazi uwazuie wanaume na wanawake kukutana pamoja katika maisha ya umma na kushirikiana wao kwa wao. Badala yake, lazima wakutane katika maisha ya umma, na lazima washirikiane, kwa sababu ushirikiano wao ni muhimu kwa jamii na kwa maisha ya umma. Hata hivyo, ushirikiano kama huo hauwezi kupatikana isipokuwa kwa mfumo unaodhibiti mahusiano baina yao. Mfumo huu lazima utokane na mtazamo kwamba uhusiano kati ya wanaume na wanawake umekusudiwa kuhifadhi jamii ya binadamu. Kwa mfumo huu, kukutana kwa wanaume na wanawake katika maisha ya umma, na ushirikiano baina yao, kunakuwa jambo linalowezekana na salama.

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

Mfumo pekee unaohakikisha maisha ya amani na unaopanga kwa njia ya asili mahusiano ya mwanamume na mwanamke ni ule ambao msingi wake ni kiroho na kipimo chake ni Ahkam Shariyah (hukumu za Mwenyezi Mungu), ikiwa ni pamoja na hukumu zinazofikia thamani ya kimaadili. Mfumo wa aina hii ni mfumo wa kijamii katika Uislamu. Uislamu unamtazama binadamu, awe mwanamume au mwanamke, kama kiumbe mwenye silika, hisia, mielekeo na akili. Mfumo wa Kiislamu unamruhusu binadamu kufurahia starehe za maisha. Hauwalaumu binadamu kwa kuchukua kutoka maishani sehemu kubwa zaidi awezayo. Hata hivyo, unadhania kwamba jambo hili lifanyike kwa namna inayolinda jamii na jamii pana, na kumwezesha binadamu kufikia utulivu. Mfumo wa Kijamii katika Uislamu ndio mfumo sahihi pekee wa kijamii (ikidhaniwa kwamba mifumo mingine ya kijamii ipo). Hii ni kutokana na sifa kadhaa: Unaiona silika ya uzazi kuwa ni kwa madhumuni ya kuhifadhi jamii ya binadamu; unapanga kwa usahihi mahusiano ya mwanamume na mwanamke, kwa kuhakikisha kwamba silika hii inaendelea tu katika mkondo wake wa asili, hivyo kutimiza madhumuni ambayo Mwenyezi Mungu (SWT) alimwumba binadamu kwayo. Wakati huo huo unapanga mahusiano kati ya wanaume na wanawake na kufanya udhibiti wa uhusiano wa mwanamume na mwanamke kuwa sehemu ya mahusiano hayo, hivyo kuhakikisha ushirikiano kati ya wanaume na wanawake unaozaa wema kwa jamii, kwa jamii pana na kwa mtu binafsi. Wakati huo huo, unahakikisha kufikiwa kwa thamani ya kimaadili. Unafanya radhi za Mwenyezi Mungu (SWT), ambazo ni lengo bora, ndizo zinazoongoza ushirikiano huo. Hili linahakikisha kwamba uchamungu na usafi ndio vinavyoamua njia ya mahusiano ya jinsia mbili katika maisha haya, na kuhakikisha kwamba mitindo na njia za maisha hazipingani kwa namna yoyote na njia hii.

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

Uislamu umeweka kizuizi kwa mahusiano ya kimapenzi, yaani mahusiano ya kijinsia kati ya mwanamume na mwanamke, katika ndoa na masuria. Uhusiano wowote nje ya haya mawili unachukuliwa kuwa kosa linalopaswa kuadhibiwa vikali. Kuhusu aina nyingine za mahusiano yanayotokana na silika ya uzazi, kama vile uzazi, utoto, udugu na ujomba, hizo zinaruhusiwa na zinachukuliwa kuwa ni undugu usioruhusu ndoa. Uislamu uliwaruhusu wanawake mambo yale yale yaliyoruhusiwa kwa wanaume, kama vile kufanya biashara na viwanda, kilimo, kuhudhuria masomo ya elimu, kuswali, kubeba da'wah, na mengineyo.

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

Uislamu umeweka ushirikiano kati ya wanaume na wanawake katika mambo ya maisha na katika mahusiano ya watu baina yao kuwa ni jambo la kweli katika shughuli zote. Wote ni waja wa Allah (swt), na wote hushirikiana katika kumwabudu (swt) kwa wema, na katika kumcha (swt). Aya zilishuka kuwahutubia wanadamu kuhusu kuwaita kwenye Uislamu, bila kujali kama ni wanaume au wanawake. Allah (swt) anasema,

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

"Sema, Enyi watu, mimi ni Mtume wa Allah kwenu nyote." [Al-A'raf: 158] na,

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

"Enyi watu, mcheni Mola wenu". [An-Nisa: 1] Kuhusu hukumu za Uislamu, aya hii inawaelekea waumini. Allah (SWT) amesema:

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

“Enyi mlioamini, itikieni wito wa Allah na wa Mtume pindi anapowaita kwa lile linalowapa uhai”. [Al-Anfal: 24] Aya hizi zimeteremshwa kuwahusu wanaume na wanawake. Yeye (SWT) amesema:

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

"Imewekwa juu yenu kufunga" [Al-Baqarah: 183] na akasema,

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

"Simamisheni Sala," [Al-An'am: 72] "Chukua sadaka kutoka katika mali yao," [At-Tawba: 103] na,

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

"Sadaqat (zakat) ni kwa maskini na wahitaji tu". [At-Tawba: 60] Allah (SWT) amesema:

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

"Na wale wanaohifadhi dhahabu na fedha".[At-Tawba: 34] Anasema (SWT),

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

"Pigeni vita dhidi ya wale wasiomwamini Mwenyezi Mungu wala Siku ya Mwisho" [At-Tawba: 29] na,

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

"Ee ninyi mlioamini, msiwafanye baba zenu na ndugu zenu kuwa marafiki wa karibu ikiwa wao watapendelea kufuru kuliko imani." [At-Tawba: 23] Aya hizi, pamoja na nyingine nyingi, ni za jumla, zinawahusu wanaume na wanawake. Kutekeleza amri hizi kunaweza kujumuisha mikutano kati ya wanaume na wanawake, ikiwemo amri zinazotekelezwa kibinafsi, kama vile Sala. Hili, basi, linathibitisha kwamba Uislamu uliruhusu wanaume na wanawake kukutana ili kutekeleza yale ambayo imewaamrisha, na vitendo ambavyo wanapaswa kuvitekeleza. Hata hivyo, Uislamu uliweka tahadhari fulani dhidi ya chochote kitakachoongoza kwenye uhusiano haramu wa kimapenzi, au kitakachowapotosha wanaume na wanawake kutoka katika mfumo maalum ambao Allah (subhanahu wa ta'ala) ameuweka kudhibiti uhusiano wa kimapenzi. Uislamu ni mkali sana katika kuzingatia tahadhari hizi. Hivyo, umefanya usafi wa maadili (utakatifu wa nafsi) kuwa wajibu, pamoja na kuwalazimisha watu kutumia kila njia, mtindo au namna itakayolinda usafi wa maadili na tabia njema. Hii ni kwa sababu kila kitu kinachohitajika kwa ajili ya kutekeleza wajibu ni wajibu. Ili kufikia lengo hili, Uislamu umeweka hukumu fulani za kisheria za Mwenyezi Mungu (Ahkam Shar'iah). Baadhi yake ni:

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

1. Ilimwamuru wanaume na wanawake, wayakinge macho yao. Allah (SWT) amesema,

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

"Waambie wanaume wanaoamini wapunguze macho yao na walinde tupu zao. Hilo ni bora zaidi kwao; hakika Allah anajua yale wanayoyafanya kwa undani." [An-Nur: 30] Na waambie wanawake wanaoamini wapunguze macho yao na walinde tupu zao. 2. Aliamuru wanawake wavae mavazi ya heshima yanayofunika na kuficha sehemu zote za mvuto isipokuwa zile zinazoonekana (kwa lazima), na wayaachie mavazi yao yawaangukie juu ya sehemu hizo ili kuzifunika. Allah (SWT) amesema:

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

"Wala wasionyeshe mapambo yao isipokuwa yale yanayoonekana. Na wajifunike vifua vyao (juyub) kwa vitambaa vyao vya kichwa (khimar)." [An-Nur: 31] Pia Yeye (SWT) amesema:

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

"Ee Nabii, waambie wake zako na binti zako na wanawake wa Waumini wajivute juu yao majazi yao (Jilbab)". [Al-Ahzab: 59] Maana yake, wasionyeshe mahali pa mapambo yao, isipokuwa lile linalodhihirika, yaani uso na mikono. Khimar ni kitambaa cha kichwa na Jaib ni kifuniko cha kifua (sehemu ya wazi ya kanzu kutoka shingoni hadi kifuani). Yaani, na wawaweke Khimar zao juu ya shingo zao na vifua vyao. Idnaa ya Jilbab ni kuishusha nguo chini.

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

3. Ilikataza mwanamke kusafiri kutoka sehemu moja hadi nyingine kwa zaidi ya siku moja na usiku mmoja bila Mahram (mwanaume ambaye hawezi kumwoa). Mtume ﷺ alisema: "Si halali kwa mwanamke anayemwamini Allah na Siku ya Kiyama kusafiri usiku mmoja na mchana mmoja isipokuwa akiwa pamoja na mahram."

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

4. Uislamu ulimkataza mwanamume na mwanamke kuwa peke yao (Khulwahy) isipokuwa mbele ya Mahram. Mtume ﷺ alisema: "Mwanamume asiwe peke yake (Khulwahy) na mwanamke bila Mahram wake." Ibn Abbas alisimulia kwamba alimsikia Mtume ﷺ akitoa hotuba ambamo alisema: "Mwanamume asiwe peke yake (Khulwahy) na mwanamke isipokuwa pamoja na Mahram wake. Pia mwanamke asisafiri isipokuwa pamoja na Mahram wake." Aliposikia hayo, mwanamume mmoja alisimama na kusema: "Ee Mtume wa Allah, mke wangu anaenda kuhiji, na mimi nimeandikishwa kwenda vita fulani na fulani." Mtume ﷺ alisema: "Nenda ukahiji pamoja na mke wako." 5. Uislamu umekataza mwanamke kutoka nyumbani kwake bila ruhusa ya mumewe. Kwa kuwa mume ana haki juu yake, yeye hapaswi kutoka nyumbani kwa mume wake bila ruhusa yake. Akitoka bila ruhusa yake, anachukuliwa kuwa si mtiifu na hivyo ni mwasi (Nashiz), ambaye hastahili kupewa matumizi ya kifedha (Nafaqah). Ibn Buttah alisimulia katika "Woman's Rules" kutoka kwa Anas kwamba mwanamume mmoja alisafiri nje ya mji na akamzuia mke wake kutoka nyumbani. Kisha baba yake aliugua. Yeye aliomba ruhusa ya Mtume ﷺ ili amtembelee baba yake mgonjwa. Mtume ﷺ alijibu: "Mche Allah wala usimwasi mume wako." Baadaye baba yake alifariki. Aliomba ruhusa ya Mtume ﷺ ili ahudhurie mazishi yake. Yeye ﷺ alisema: "Mche Allah wala usimwasi mume wako." Kisha Allah (SWT) akamfunulia Nabii ﷺ kwamba: Nimemsamehe kwa sababu ya utiifu wake kwa mumewe.

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

6. Uislamu umefanya jamii ya wanawake itengane na jamii ya wanaume katika maisha ya faragha na katika misikiti, shuleni na mahali kama hivyo. Hivyo umemfanya mwanamke aishi miongoni mwa wanawake, na wanaume waishi miongoni mwa wanaume. Pia umefanya safu za wanawake ziwe nyuma ya safu za wanaume katika sala, na mwanamke aishi pamoja na wanawake au mahram wake. Hivyo, mwanamke atashughulikia mambo yake ya maisha ya hadharani, kama vile kununua na kuuza na mengineyo, kisha baadaye aende kuishi pamoja na wanawake au mahram wake.

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

7. Uislamu ulijitahidi kudumisha ushirikiano kati ya wanaume na wanawake uwe wa hadharani katika miamala yote. Haukuruhusu uhusiano huo kuwa wa faraghani, kama vile kubadilishana ziara baina ya wanaume na wanawake wasio Mahram, au kutoka pamoja. Hii ni kwa sababu lengo la ushirikiano huu ni mwanamke kupata haki zake na kushughulikia mambo yake, pamoja na kutekeleza wajibu wake.

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

Kwa kuzingatia kanuni kama hizi, Uislamu umechukua tahadhari ili kuzuia mikutano ya wanaume na wanawake kugeuka kuwa mahusiano ya kingono, ili iendelee kuwa mikutano ya ushirikiano, ya kutimiza maslahi na kuruhusu utekelezaji wa wajibu. Kwa hiyo, Uislamu umeshughulikia mahusiano yanayotokana na maslahi ya watu binafsi, wanaume au wanawake, wanapokutana. Pia umeshughulikia mahusiano yanayotokana na kukutana kwa wanaume na wanawake, kama vile matunzo ya kifedha, malezi ya watoto, ndoa, n.k. Matibabu ya Uislamu yanakiweka kikomo cha mikutano katika mahusiano ambayo yalifanywa kwa ajili yake, na yanazuia yasigeuke kuwa mahusiano ya kingono.

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