Maisha ya Kiislamu, ambayo Waislamu wanaishi na kuendesha mambo yao ya kawaida ambamo wanaume na wanawake wametengwa kutoka kwa kila mmoja, yamewekwa na Qur'ani na Sunnah. Wanaume wametengwa na wanawake katika maisha ya faragha, kama majumbani na mengineyo, na katika maisha ya hadharani, kama masokoni na barabarani. Mtindo kama huo wa maisha pia umethibitishwa na Ahkam Shari'ah (hukumu za kiungu) kwa jumla, zinazomhusu mwanaume peke yake, mwanamke peke yake, na wote wawili pamoja. Umethibitishwa pia na hotuba ya Qur'ani inayowaelekea wanawake kama wanawake na wanaume kama wanaume, kama kauli ya Allah (SWT):

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

"Wanaume na wanawake wanaotoa sadaka, wanaofunga, wanaohifadhi tupu zao, na wanaume na wanawake wanaomkumbuka Allah sana..." [Al-Ahzab: 35] na aya nyingine. Aina hii ya maisha yaliyotengwa pia imepokewa kama mazoea halisi ya pamoja tangu zama za Mtume ﷺ na katika kila zama za Uislamu.

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

Kwa ujumla, kusoma dalili hizi kunatufanya tutambue kwamba Mwenye Sheria (Ash-Shaari') hakukubali ushahidi wa mwanamke katika makosa ya jinai, kwa kuwa wanawake hawaishi mahali ambapo jinai hutokea zaidi. Aliwalazimu mwanamke kuvaa Jilbabu anapotoka nje ya nyumba yake. Alifanya mwili mzima wa mwanamke kuwa 'Awrah' (ambayo lazima ifunikwe) isipokuwa mikono yake na uso wake. Alimkataza kufichua mvuto wake kwa wanaume ambao si mahram zake. Aliwakataza wanaume kutazama sehemu zake za siri, hata nywele zake. Alimkataza mwanamke kusafiri, hata kwenda Hijja, bila mahram wake. Mwenye Sheria pia aliwakataza watu kuingia majumbani bila ruhusa. Mwenye Sheria hakumlazimisha mwanamke kuhudhuria Jamaa msikitini, wala Ijumaa, wala kwenda Jihadi kama alivyomlazimisha mwanaume. Pia tunaona kwamba alimlazimisha mwanaume, lakini si mwanamke, kujitahidi na kutafuta riziki. Zaidi ya hayo, Mtume ﷺ aliwatenganisha wanaume na wanawake, hivyo akafanya safu za wanawake msikitini na katika Sala ziwe nyuma ya safu za wanaume; na aliwaamuru wanawake waondoke msikitini kabla ya wanaume, ili watengane. Katika mihadhara yake, mwanamke mmoja alimwomba amteulie siku maalum kwa ajili ya wanawake kwa kuwa wanaume walitawala siku nyingine.

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

Sheria hizi na hali nyingine nyingi, zikichukuliwa pamoja, zinaonyesha namna maisha ya Kiislamu yanavyoishiwa, ambayo ni maisha ambamo wanaume wametenganishwa na wanawake. Pia zinaonyesha kwamba utengano huu ni wa jumla na unajumuisha maisha ya hadharani pamoja na maisha ya faraghani. Maisha ya Kiislamu wakati wa Mtume ﷺ yalikuwa na wanaume na wanawake wametengana na kila mmoja, katika maisha ya faraghani na maisha ya hadharani. Hakuna isipokuwa zilizofanywa, isipokuwa zile ambazo Mwenye Kuweka Sheria (Ash-Shaari') aliziruhusu, iwe katika maisha ya faraghani au maisha ya hadharani.

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

Baada ya kuchunguza sheria za Uislamu tunaona kwamba Mwenye kutunga sheria (Ash-Shaari') alimruhusu mwanamke kununua na kuuza, kukabidhi vitu na kupokea, alimfaradhishia Hija, alimruhusu kuhudhuria Swala kwa Jamaa msikitini, kupigana na makafiri, kumiliki na kuwekeza mali yake, pamoja na mambo mengine aliyoruhusiwa. Shughuli ambazo Mwenye kutunga sheria aliruhusu au kumlazimisha mwanamke kuzifanya zinaweza kuhitaji kukutana na wanaume ili kuzitekeleza; basi kukutana huko kunaruhusiwa. Hii ni kwa sharti kwamba kukutana kuwe ndani ya kanuni za Uislamu na kunahitajika na shughuli anayoruhusiwa kuifanya. Mifano ya hilo ni kununua na kuuza, kukodisha, elimu, matibabu, kilimo, viwanda, n.k. Hii ni kwa sababu dalili inayoruhusu au kulazimisha shughuli hizo inajumuisha ruhusa ya wao kukutana pamoja. Lakini ikiwa shughuli hizo hazihitaji mwanamke kukutana na wanaume, kama kutembea barabarani kwenda msikitini, sokoni, kumtembelea jamaa, kwenda kupiga picnic, au kula na kunywa, n.k., basi haijuzu wanaume na wanawake kukutana. Hii ni kwa sababu dalili ya kutenganishwa wanaume na wanawake ni ya jumla, na hakuna dalili inayoruhusu kukutana katika hali kama hizo. Shughuli hizi pia hazihitajiki kutekeleza kile ambacho Mwenye kutunga sheria amemruhusu mwanamke kufanya. Kwa hiyo, kukutana kwa ajili ya mambo kama hayo ni dhambi hata kikifanyika katika maisha ya hadharani. Kwa hiyo, kutenganisha wanaume na wanawake katika maisha ya Kiislamu ni wajibu. Kutenganisha katika maisha ya faraghani lazima kuwe kamili isipokuwa katika hali zilizoruhusiwa na Mwenye kutunga sheria. Kwa upande wa maisha ya hadharani, kutenganisha ndiyo kawaida. Haijuzu wanaume na wanawake kukutana katika maisha ya hadharani isipokuwa kwa lile ambalo Mwenye kutunga sheria ameruhusu, amelazimisha au amependekeza kwa mwanamke kulifanya, na wakati huo huo linahitaji kukutana na wanaume; iwe kukutana huko ni kwa kutenganishwa kama msikitini au kwa kuchanganyika kama katika Hija na biashara.

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