Asl-e'tibori bilan erkaklar va ayollar ajratilgan bo'lib, faqat Shar' ruxsat bergan va ularning birgalikda bo'lishini talab qiladigan ehtiyoj bo'lgandagina bir joyga to'planadilar, masalan, savdo va haj kabi.

In origin men and women are segregated, and do not come together except for a need by Shar’ agrees to it and agrees to their assembly for it , such as trade and the pilgrimage.

Ushbu maqola ko'plab dalillarga asoslangan. Birinchidan: Shariat musulmonning hayotini umumiy va shaxsiy sohalarga ajratgan, ayolning shaxsiy hayotida u o'zining avrati ustidagi qismini mahramlari (yaqin qarindoshlari) oldida ochishi mumkin, ammo jamoat hayotida tanasidan yuzi va qo'llaridan boshqasini ochishi mumkin emas. Ikkinchidan: Shariat ayolning namozdagi saflarini erkaklar safining orqasida qildi. Uchinchidan: Shariat erkaklarga ayollardan, ayollarga esa erkaklardan nigohni past tutishni buyurdi. To'rtinchidan: ayolga zeb-ziynat joylarining hammasini, faqat undan zohir bo'lganidan (ya'ni qo'llari va yuzidan) boshqasini yopadigan, ibodatli kiyim bilan o'zini yopishi buyurilgan. Beshinchidan: ayolning shaxsiy hayotida, mahramlari orasida avrati ustidagi qismini ochishi joiz qilingan.

This article is derived from numerous evidences. Firstly: the Shari’ah divided the Muslim’s life between the general and private spheres, and in the woman’s private life she can display what is above her Awrah to her Maharim (close family relatives), whereas in her public sphere she cannot display anything from her body except her face and hands. Secondly, the Shari’ah made the rows of the woman in prayer behind that of the men. Thirdly, the Shari’ah ordered men to lower their gaze from the women, and vice versa. Fourthly, the woman has been ordered to cover herself in modest clothing which covers every part of the places of adornment, except for that which is apparent from her (in other words, her hands and face). Fifthly, it is permitted for her to display what is above her Awrah in her private life between her Maharim.

Barcha dalillarning asosi shuki, erkaklar ayollardan ajratilgan, va ularning har biri hayotda boshqasidan boshqa sohada yashaydi. Bilan birga, ayolga ayrim masalalar mubox, mustahab va vojib qilingan. Shuning uchun u vojib va mustahab bo'lgan ishlarni, mubox bo'lgan narsalarni bajarishi shart, ammo tabarruj (diqqatni tortadigan bezanish) qilmasdan va Alloh (SWT) Qur'onda Uning (SWT) so'zlari bilan ta'riflagan kiyim bilan. "Va boshqa qismini ko'kraklariga o'rab olsinlar" (TMQ 24:31) - bu ustki/tashqi kiyim; "Ular ustlariga o'zlarining ro'mollarini tushirib olsinlar" (Bring down over themselves their wrapping outer garments) degan so'zlari esa ichki kiyimga ishora qiladi, chunki jilbob kiyimning ustidan kiyiladi. Al-Jawhariy "As-Sihhah"da shunday degan: "Jilbob - qoplama, ba'zilar uni choyshab deydi". "Al-Muheet" lug'atida esa shunday yozilgan: "Jilbob - sirdob yoki sinmar shaklidagi, ayolning kiyimi ustidan qoplaydigan yoki kiyimini yopib turadigan keng libos yoki katta kiyim". "Idnaa'" (tushirish) so'zi kiyimni pastga tushirish ma'nosida keladi; aytiladi: "qoplamani tushir, uni pastga tush", bu yerda "tushirish" ma'nosi pastga tushirishdir, kiyimni tushirishning yagona ma'nosi esa uni pastga, tagiga tushirishdir. Va Uning (SWT) so'zlari.

All of the evidences for these rules indicate that the basis is that men are segregated from women, and so each of them lives in a different sphere of life than the other. Along with this, the woman has had certain issues made permitted, recommended and obligatory upon her. Therefore, it is imperative that she undertakes what is obligatory, and recommended, and permitted, but without Tabarruj (beautification which attracts attention) and with the clothing which Allah (swt) described in the Quran with His (swt) words. “And to wrap [a portion of] their headcovers over their chests.” (TMQ 24:31) is the upper/outer clothing; whereas His (swt) words. “Bring down (let down) over themselves their wrapping outer garments.” is referring to the clothing from underneath, because the Jilbab is worn above the clothing. Al-Jawhari said in Al-Sihhah “The Jilbab is the cover and some say it is a sheet”. In the Al-Muheet dictionary it mentions “the Jilbab is in the form of the Sirdab or the Sinmar, which is the gown or a large garment for women under the cover, or conceals her clothing like a cover”. And to “draw” (Idnaa') clothing is to lower it to the bottom; it is said “draw the cover, lower it”, and the meaning of drawing here is lowering, and the only meaning of lowering the clothing is to lower it to the bottom. And His (swt) words.

“Bezak namoyon qilmaslik.” (TMQ 24:60) — ochiq ravishda ziynat va go‘zallikni namoyish etish (tabarruj)ga nisbatandir.

“Not displaying adornment.” (TMQ 24:60) is with respect to the open display of beautification (Tabarruj).

Shuning uchun u shariat unga belgilagan libosda chiqishi va shariat ruxsat bergan ishlarni amalga oshirish maqsadida erkaklar bilan uchrashishi mumkin, masalan, xarid qilish, sotish, ish bilan ta’minlanish, vakil tayinlash, farzandlarni tarbiyalash va hokazo, shuningdek, unga farz qilingan ishlarni, masalan, hajni va zakot to‘lashni, yoki unga mustahab qilingan ishlarni, masalan, ixtiyoriy sadaqa berish, kambag‘allarga yordam berish, kasallarni davolash va hokazo, bajarishi mumkin. Bu ehtiyojlar shariat tomonidan u uchun huquqiy jihatdan tasdiqlangan, ular farz, mustahab yoki mubah bo‘lishidan qat’i nazar, va shariat ularni bajarish jarayonida erkak va ayollarning birga bo‘lishini ham tasdiqlagan. Demak, bu dalillar shuni ko‘rsatadiki, Islomdagi hayot tarzi shaxsiy hayot doirasida erkaklarni ayollardan ajratishdir, jamoat hayotida esa erkak va ayollar farz, mustahab yoki mubah bo‘lgan ishlarni bajarish uchun, shariat ularga belgilagan libosda birga bo‘lishlariga ruxsat beriladi. Bu maqola uchun dalillar shulardir.

Therefore, she is allowed to go out dressed in accordance with what the Shari’ah specified for her, and meet with men in order to undertake what the Shari’ah allowed her to do, such as buying, selling, employment, appointing proxies, custody and so on, and to carry out was has been made obligatory upon her such as Hajj and paying the Zakah, or recommended upon her such as voluntary charity, helping the poor, treating the sick and so on. These needs have been confirmed from the legislative angle for her by the Shari’ah, whether they were obligatory, recommended, or permitted, and has confirmed the gathering of men and woman while they are undertaken. Therefore, these evidences indicate that the method of life in Islam is to segregate men from the women in the private sphere, and allow men and women to gather in the public sphere in order to carry out whatever was obligatory, recommended, or permitted upon them with the dress in accordance with what the Shari’ah specified to her. These are the evidences for this article.