伊斯兰的本质决定了，人以人的身份所从事的行为，对每个男人和女人而言都是允许的，不存在区分、歧视或差别。它还决定了这些行为被归类为：必须的（Wajib）、禁止的（Muharrama）、厌恶的（Makruh）和推荐的（Mandub），同样不存在区分或差别。至于男子以男性身份、同时也以人的身份所从事的行为，或女子以女性身份、同时也以人的身份所从事的行为，安拉在这方面对二者作了区分，并使二者在彼此之间有所不同，无论是在责任（Wujub）、厌恶（Karaha）、推荐（Nadb）还是允许（Ibaha）方面。因此，我们发现，伊斯兰教法将治理和权威的权力赋予男子，而非女子。 我们还发现，伊斯兰教法将子女的抚养权，无论是儿子还是女儿，交给女性，而排除男性。因此，与女性身份相关的事务必然交由女性处理，与男性身份相关的事务则交由男性处理。既然安拉（SWT）创造了男性和女性，并且最清楚男人和女人的情况，那么我们就必须局限于祂所立的律例，不可逾越。无论这些律例是专门针对男性、专门针对女性，还是针对不分男女的人类，都应如此，因为祂（SWT）最清楚什么适合人类。 因此，以理性为借口，剥夺女性从事某些行为的权利，理由是这些事与她无关；或者让她去做专属于男性的事务，并自以为这样的安排对她公平、能在她与男人之间实现正义——这一切都是对沙里亚的违背，是彻底的错误，也是导致败坏（Fasad）的根源。

The nature of Islam determines that the actions which humans perform in their capacity as humans are permissible for each man and woman without distinction, discrimination or differentiation. It also determines that these actions are made: obligatory (Wajib), forbidden (Muharrama), disliked (Makruh) and recommended (Mandub) without discrimination or differentiation. As for the actions that a male undertakes, in his capacity as a male and as a human as well, or the actions that a female undertakes in her capacity as a female and as a human as well: Allah has distinguished both of them in this regard and differentiated between them with respect to each other, whether in terms of obligation (Wujub), dislike (Karaha), recommendation (Nadb) or permissibility (Ibaha). Accordingly, we find that the Shari’ah has invested ruling and authority with the man as opposed to the woman.We also find that it has entrusted the custody of the children, whether sons or daughters, with the women to the exclusion of men. Therefore it was inevitable that actions which relate to the female in her capacity as a female should be entrusted with the woman, and actions which relate to the male in his capacity as a male should be entrusted with the man. Since Allah (swt) created the male and the female and He knows best the situation of the man and the woman, then we must limit ourselves to the rules which He (swt) has legislated and not overstep them. This applies to whether these rules are intended solely for the men or exclusively for the women or whether they are for humans irrespective of their being men or women, because He (swt) knows best what is suitable for the human. Therefore, attempting to use the mind to deprive the woman from performing certain actions under the pretext that she has nothing to do with them, or to give her activities which are specific to men, under the assumption that this dispensation is in fairness to her and realises justice between her and the man; all of these are transgressions against the Shari’ah, a total mistake and a cause of corruption (Fasad).