许多人越界了，把"社会制度"一词用于生活的所有制度。这是错误的用法。生活制度更应被称为"社会的制度"，因为实际上它们正是构成社会的东西，它们规范着同居于某一特定社会的人们之间产生的各种关系，而不论这些人是否聚集或分散。这里考虑的不是人们的聚集，只关注其中的关系（'Alaqat）。因此，这些制度会因关系的不同而多样化、各有差异。它们包括经济、统治、政治、教育、刑罚（'Uqubat）、社会交易（Mu'amalat）以及证据规则（Bayyinat）等。

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.

因此,将"社会制度"一词应用于所有这些关系是毫无意义且不适用的。此外,"社会"一词是对某种制度的描述,因此该制度的主题应当是组织由"相遇"(人与人的交往)所引发的问题,或由人们相聚而产生的关系。男人与男人、女人与女人的相遇不需要一种制度,因为由此不会产生问题,也不会产生需要制度来规范的关系。只有他们的利益需要制度来组织,因为他们生活在同一个国家,即使彼此并未相遇。至于男人与女人之间的相遇,以及反过来的相遇,正是由此相遇产生了需要制度加以组织的问题和关系。因此,这种相遇(Ijtima')更适合被称为社会制度,因为实际上正是这一制度在组织男女之间的相遇,以及由此类相遇产生的关系。这就是社会制度被限定于那种阐明女性与男性相遇、并组织女性与男性之间关系的制度的原因。因此,社会制度所处理的是男女相遇所产生的关系,而非他们在社会中的利益(Masalih),并阐明由此关系所衍生的一切。因此,男女之间的贸易属于社会的各项制度,而不属于社会制度,因为它属于经济制度。至于禁止男女之间的独处(Khalwa),或女性有权为自己提出离婚,或谁有权抚养孩子,这些问题都属于社会制度。 因此，社会制度被定义为：组织男女相遇，并组织由此相遇产生的关系，以及从这种关系中派生出的一切的制度。

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.

人们对伊斯兰社会制度的认识，尤其是穆斯林的认识，变得极为混乱。由于远离伊斯兰的思想和律法，他们对伊斯兰现实的理解也大为偏离。有些人走向极端，认为女性有权依自己的意愿与男子独处（Khalwa），或者可以敞露'Awrah（私处）外出，穿着任何自己喜欢的衣服。另一些人则走向另一个极端，认为女性无权在任何情况下从事经商或与男子会面，并视女性全身都是'Awrah，甚至包括双手和面部。由于这种极端化，道德出现败坏，思想陷入停滞（Tafkeer）。这一切的结果，是社会层面的瓦解，穆斯林家庭的不安，家庭成员之间普遍存在的不满与怨愤，以及个体之间无数的纷争和分裂。

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.

所有穆斯林都感到有必要统一家庭并确保其幸福，许多人都在苦苦思索如何解决这一严重问题。各种各样的尝试纷纷出现，试图提出这样的解决方案。许多书籍阐述了社会层面的解决之道，沙里亚法庭的法律和选举制度也经过了修订。许多人试图将自己的观点应用于家庭之中，涉及妻子、姐妹和女儿。学校制度也因男女同校问题而作出了改变。因此，此类尝试以这样或那样的形式不断出现。然而，它们都未能找到解决之道，也未能提出一套体系或找到实施其所谓改革（Islah）的方法。这是因为，男女关系问题在许多穆斯林的头脑中变得模糊不清。他们无法理解两性如何相互合作，尽管乌玛的福祉（Salah）正源于这种合作。他们对伊斯兰中关于男女相遇的思想与规定完全一无所知。这使他们只顾讨论和争辩治疗的手段，而回避研究问题的实质，结果其尝试反而使焦虑和困惑不断加剧。社会中出现了一道鸿沟，由此也引发了人们对伊斯兰乌玛作为具有独特特征的共同体之存在的担忧。人们担心穆斯林家庭将失去其伊斯兰特质，穆斯林家庭将失去伊斯兰思想的指引，并偏离对其规则与思想的珍视。

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.

至于这种混乱以及偏离正确理解的原因，应归咎于西方文化的猛烈冲击。西方文化彻底主导了我们的思维和品味（Dhawq），改变了我们对生活的观念（Mafahim）、对事物的衡量标准（Maqayees），以及我们内心原本根深蒂固的信念（Qana'at），例如我们对伊斯兰的关切，以及我们对自认为神圣之物的敬重。因此，西方文化对我们的胜利是全面的，涵盖了生活的各个领域，其中也包括社会层面。

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.

这种情况的出现，是因为当西方文化随着其物质形态和物质进步在穆斯林国家兴起时，许多人被它迷住了。于是他们开始接受这种文化，因为那些由这一文化的追随者和倡导者所生产的物质形态被视为进步的标志。正因如此，他们试图模仿西方文化，却没有分辨西方文化与其物质形态之间的区别。他们没有认识到，文化构成的是一套关于生活的观念以及一种特定的生活方式，而文明（Madaniyya）指的则是生活中的物质形态或有形之物，无论关于生活的观念或生活方式如何。他们也没有意识到，西方文化建立在一个与伊斯兰文化的基础相矛盾的根基之上，并且在对生活的看法以及对人所追求的幸福（Sa'ada）的理解上，它与伊斯兰文化截然不同。伊斯兰乌玛从西方文化中有所吸收，这在他们看来是不可想象的，这一点并不明显。他们也没有看到，伊斯兰乌玛中的任何群体，无论身处哪个国家，都不可能采纳这种文化，同时仍然是伊斯兰乌玛的一部分，或继续被称为穆斯林群体。

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.

他们对伊斯兰文化与西方文化之间的本质差异缺乏认识,由此导致了移植与模仿。许多穆斯林试图移植西方文化,却并不理解它,就像那种只抄写文字和字母、却把自己局限于此的人。也有人开始模仿西方文化,采纳其观念与标准,却没有思考这种采纳所带来的影响与后果。这些人注意到,在西方社会中,女性与男性并肩而立,毫无区分,也不顾及由此可能产生的后果。他们还注意到,西方女性身上体现出各种物质形态,她也将这些形态展现出来,于是他们便模仿她,或试图模仿她,却没有意识到这些形态与西方文化、其关于生活的观念以及其对生活的描绘是相一致的,而这些与伊斯兰文化、其关于生活的观念以及其对生活的描绘是相矛盾的。他们这样做时,丝毫没有考虑这些形态在她身上所体现的含义,以及它们在问题与议题上所带来的后果。是的,他们目睹了这一切,因此认为穆斯林女性应当在社会中与男性并肩而立、彼此交往,而不顾后果。他们认为西方的物质形态应当在穆斯林女性身上体现出来,她也应当展现西方的物质形态,而不论这些形态会带来怎样的问题与议题。因此,他们呼吁保障穆斯林女性的个人自由,赋予她想做什么就做什么的权利。由此,他们主张男女混杂,即使并无此种需要;他们主张女性展现其娇媚(Tabarruj)与美丽(Zeena);他们主张女性担任统治职位。他们将这一切视为进步,视为复兴的标志。

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.

更糟的是，效仿者对个人自由放任到了极点，以至于女子会直接与男子接触，仅仅为了接触本身，为了享受个人自由。这种接触并无需要接触的理由，社会上也并无此类混杂的必要。两性之间的这种接触，只是为了社交，仅仅为了享受个人自由。那批着手实施此类想法的效仿者所造成的恶劣影响是，男女之间的关系变得仅仅局限于两性关系。这一派的恶劣影响又蔓延到了社会的其他派别。这种接触并未在生活的任何领域促成男女之间的任何形式的合作。相反，它所导致的是道德的败坏，例如女子在丈夫或不可通婚的近亲男子以外的人面前展示自己的姿色和饰物。在穆斯林中，其他后果还包括偏离正确的思维方式、品味的败坏、互不信任，以及行为准则的毁坏。西方的社会层面被当作理想的模式，西方社会被当作衡量的标准（Miqyas），却没有考虑到西方社会并不在意婚外性行为，也不认为其中有任何羞耻、诽谤或违背正当可接受行为的地方，更不认为这是对道德的违反或威胁。他们这样做时没有注意到，穆斯林社会从根本上不认同这一点，并与之完全相悖。这是因为伊斯兰社会将婚外关系视为大罪（Kaba'ir）之一，对此有严厉的惩罚，即鞭刑或石刑处死。它也视犯下此罪者为被逐出社会的人、越轨者，受到憎恶和鄙视。 它同样视荣誉的维护为不言自明的公理，这是不容讨论或争辩的问题；为了捍卫它，应当甘愿并热切地牺牲财富与生命，不得找任何借口。

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.

这些照搬和模仿者确实没有考虑两个社会之间的差异，也没有考虑两种处境之间巨大的悬殊，同样没有考虑伊斯兰的生活方式对他们提出的要求，以及沙里亚的律例对他们的规定。他们盲目地追随照搬与模仿，直到"妇女解放"的呼声被包裹在放纵（Ibahiyyah）和对不道德行为之性质漠不关心的外衣之下。就这样，这些照搬和模仿者以"振兴妇女"为名、以"致力于振兴乌玛"为借口，持续摧毁穆斯林生活中的社会层面。然而，起初这类人只是少数，乌玛最初并不接受他们的呼吁。此后，资本主义制度在穆斯林国家得到实施，穆斯林被不信道的殖民者统治，随后又被那些盲目听从其指挥的代理人统治，这一少数群体便得以影响并说服城市中的大多数人，以及部分乡村居民，使他们沿着他们所走的道路前进。于是，人们开始照搬和模仿西方文化，以至于穆斯林城市的许多角落里伊斯兰的特征被抹去了。伊斯坦布尔与开罗之间、突尼斯与大马士革之间，没有什么区别；卡拉奇与巴格达之间，耶路撒冷与贝鲁特之间，也没有什么区别。所有这些城市都走上了照搬和模仿西方文化的道路。

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.

自然地,穆斯林中有一群人起而与这些思潮斗争。穆斯林国家中必然有大量人士着手反击这些观点。于是便组建起一个团体,或者说若干团体,它们呼吁履行保护穆斯林妇女、维护社会美德的义务。然而,他们在做这些事时并不理解伊斯兰的制度,沙里亚的律例对他们也并不清晰。他们把“利益”(Maslaha,即理性所认定的利益)当作研究的基础,当作评判思想和事务的标准。他们还呼吁保存习俗与传统,呼吁人们坚守道德,却没有认识到根基是伊斯兰的“阿吉达”,标准是沙里亚的律例。对妇女的希贾卜,盲目的狂热达到了这样的地步:他们主张对妇女加以限制,不允许她们离开家门,不允许她们自己去满足需要或处理事务。后世的教法学家(Fuqaha)为妇女划分了五种“奥拉”(Awrah,即应遮掩的部位):礼拜中的奥拉、在有血亲关系的男性马哈勒姆面前的奥拉、在外族(非马哈勒姆)男子面前的奥拉、在穆斯林女性之间的奥拉,以及在非穆斯林女性之间的奥拉。依此,他们主张对妇女实行彻底的隔离(希贾卜),使她不被任何人看见,也不看见任何人。他们主张禁止妇女参与生活中的各种活动。因此他们坚持应剥夺她的投票权,不许她对政治、统治、经济或社会发表意见。这样,他们把她与生活隔绝开来,甚至认为有些经文是专门针对男性、而将女性排除在外的。 他们引用了先知（愿主福安之）的圣训，即先知（愿主福安之）在宣誓效忠（Bay’a）时与女性握手的情况，引用了关于女性的“Awrah”（应遮掩部位）的圣训，以及先知（愿主福安之）与女性之间的社会交往（Mu’amalat）的圣训。他们对这些圣训所作的解释，符合他们想要为女性确立的主张，而非伊斯兰教法（Hukm Shar'i）所要求的内容。

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.

因此,所有这些都使人们远离了伊斯兰教法的规定,并使穆斯林心中的社会制度层面变得模糊不清。结果,他们的观点既无法抵挡攻击性的思想,也无法阻挡西方思想的汹涌潮流,甚至对提升穆斯林社会制度的各个方面毫无作用。这一切发生在乌玛中存在着学识与造诣均属最杰出的穆佳提希德和各学派学者的情况下,也发生在穆斯林拥有的智识与立法财富无与伦比、远超任何其他民族财富的情况下,还发生在穆斯林公共和私人图书馆中藏书丰富、珍贵著作繁多的情况下。然而,这一切都无法阻止那些执意照搬和模仿错误的人,也无法使思想狭隘者信服:只要伊斯兰的观点与他们希望女性所做之事相悖,即便它是穆佳提希德正确推导出来的。原因在于,无论是哪一方,无论是模仿者、思想狭隘者、学者还是受过教育的人,都远称不上思想者。他们不理解现实,也不理解安拉(SWT)的律例。他们没有通过将伊斯兰教法规定准确地应用于现实来进行理性研究,从而使其与现实完全相符。正因如此,穆斯林国家的社会在两种观念之间持续摇摆:盲目模仿(Taqleed)与僵化保守(Jumud)。社会层面长期处于混乱状态,直到穆斯林女性陷入迷茫。 她站在两类女性之间：一边是焦虑而困惑的女性，她们在吸收西方社会的东西时并不理解它，也不了解其现实，更没有意识到它与伊斯兰文化之间存在的矛盾；另一边是心胸狭隘的女性，她们既无益于自身，她们的存在也无益于穆斯林。这一切都源于在理性层面学习伊斯兰的欠缺，以及对伊斯兰社会制度的不理解。

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.

因此，我们必须全面研究伊斯兰的社会制度。我们必须深入研究，直至认识到问题的根源在于男女之间的相遇，以及由此相遇所产生的关系，还有从这种关系中衍生出的种种事情。并且认识到，所需要的是对这种相遇、由此产生的关系以及从中衍生出的事情加以妥善处理。应当明白，这一解决方案并非由理智所规定，而是由沙里亚所规定。至于理智，其作用在于理解这一解决方案：它是为生活在特定生活方式中的穆斯林男女而设的，这种生活方式正是安拉（SWT）所责成他们遵循的生活方式。他们理所当然有责任将自己的生活严格限定于这一生活方式之内，正如安拉（SWT）在《古兰经》和圣训中所命令的那样，无论这与西方相悖，或与他们父辈和祖辈的习俗与传统相左，都不例外。

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.