伊斯兰的生活方式，即穆斯林生活和处理日常事务的方式，是男女分开的，这一点由《古兰经》和圣训所确立。在私人生活中，男女是分开的，例如在家中等场合；在公共生活中，男女也是分开的，例如在市场和道路上。这种生活方式还由整体的伊斯兰教法（真主的律例）所进一步确立：有些律例是针对男人的，有些是针对女人的，有些则是同时针对二者的。《古兰经》对女性以女性身份、对男性以男性身份的称呼，也确立了这一点，例如真主（SWT）的话：

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:

“凡是施舍的男人和女人、斋戒的男人和女人、保守贞洁的男人和女人、多多记念真主的男人和女人……”［《同盟军章》：35］以及其他经文。这种男女分隔的生活方式，也被记载为自先知ﷺ时代起、并贯穿伊斯兰各个时期的集体实践。

“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.

至于总体的证据，对它们进行研究，我们会注意到：立法者没有接受女性在刑事案件中的证词，因为女性并不身处刑事犯罪多发的场所。立法者要求女性外出时必须穿戴长袍（Jilbab）。它将女性的整个身体定为“羞体”（Awrah，必须遮盖的部位），唯独双手和面部除外。它禁止她向非至亲（非mahram）的男子展示她的美态。它禁止男子注视女性的私处，甚至包括她的头发。它禁止女性在没有至亲陪同的情况下旅行，即使是去朝觐也不例外。立法者还禁止人们未经允许进入他人的住宅。立法者没有像要求男子那样，要求女性参加清真寺的集体拜（Jamaah）、主麻拜，或参加圣战（Jihad）。我们还发现，它要求男子而非女性去奋斗谋生、赚取生计。此外，安拉的使者ﷺ将男女分开：他让女性的拜列在清真寺和拜功中位于男性的拜列之后；他还命令女性在男性之前离开清真寺，以使两者分开。在他的讲课中，有一位女性请求他为女性指定一个特定的日子，因为其他日子都被男性占据了。

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.

这些规则和情形，连同其他许多内容，完整地展示了伊斯兰生活方式的实践样貌：男女是分开的。这种分隔是普遍的，既适用于公共生活，也适用于私人生活。在先知ﷺ的时代，伊斯兰生活中的男女无论在私人生活还是公共生活中都是彼此分开的。除了立法者所允许的例外之外，无论是在私人生活还是公共生活中，都没有其他例外。

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.

在研习伊斯兰教法时我们发现,立法者允许女性买卖、交付与接收物品,为她规定了朝觐的义务,允许她在清真寺中参加集体拜功,允许她参加对异教徒的圣战,允许她拥有并投资自己的财产,此外还允许她从事其他事务。立法者允许或要求女性从事的这些活动,可能需要与男性会面才能完成,那么这种会面是被允许的。前提是这种会面符合伊斯兰教法的规定,并且是她所被允许从事的活动所必需的。例如买卖、租赁、教育、医疗、农耕、工业等。这是因为允许或要求这些活动的经训依据,也包含了允许她们为此与男性会面的许可。然而,如果这些活动并不需要女性与男性会面,例如走在街上去清真寺、去市场、探访亲属、去郊游,或饮食等,那么男女会面就是不被允许的。这是因为男女分隔的经训依据是普遍性的,而在这些情况下并没有允许会面的依据。这些活动也并非完成立法者所允许女性做的事情所必需的。因此,为这类事务而会面即便是在公共场合,也是有罪的。由此可见,在伊斯兰的生活中,男女分隔是一项义务。在私人生活中,分隔必须是完全的,立法者所允许的情况除外。至于公共生活,分隔则是常态。除非是立法者允许、要求或推荐女性去做的事情,并且同时需要与男性会面,否则男女在公共生活中是不被允许会面的;无论这种会面是有分隔的,如在清真寺中,还是混合的,如在朝觐和贸易中。

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.