Islam discourages social interaction between men and women when they are alone but not all interaction between men and women. This is shown in the example of Khadijah, who employed Muhammad and met with him to conduct trade before they were married, and in the example set by the other wives of Muhammad, who taught and counseled the men and women of Medina.
Namus is an ethical category, a virtue, in Middle Eastern Muslim patriarchal character. It is a strongly gender-specific category of relations within a family described in terms of honor, attention, respect/respectability, and modesty. The term is often translated as "honor".
The textual basis for insisting on the controlled interaction of the sexes is the hadith on zina (fornication and adultery) of the "senses" (looking, touching, etc.) narrated from ibn Masʿud by Imam Ahmad in his musnad with a strong chain: "The two eyes commit zina, the two hands commit zina, the two feet commit zina, and the genitals commit zina." Another wording with a passable chain in the musnad includes the tongue and specifies in the end: "Then the genitals actualize it or belly it.". However, it does not necessarily follow that this hadith can be used as justification for saying "Therefore, according to Shari'ah, to look, speak, listen, etc. to any ghayr mahram (women you are not related to or married to) except at the time of extreme necessity is haraam and impermissible."
The Qur'anic verses which address the interaction of men and women in the social context include:
Implicit in these verses is the expectation that men and women will be interacting. Muslims are instructed to do so in such a way as to focus on attributes other than the physical, namely the spiritual and intellectual.
The following hadith indicate that the separation practiced in some Islamic societies today has little precedence in early Islamic practices:
Narrated Anas ibn Malik,
Narrated Ar-Rabiʿ bint Muʿawidh,
Other hadith also confirm that men and women eating at the same place, and even at the same table, is not haram.
Abu Hurairah reported,
Another narration is,
Based on this hadith, the scholars concluded that it is part of hospitality that the husband and wife eat with their guest.
Also, Imam Malik, as reported in Al-Muwatta', was asked about a woman eating with non-mahram, and he said: "There is no harm in doing this."
Similarly in few strict Muslim communities today, women are discouraged from going to the mosques. Yet, Muhammad specifically admonished the men not to keep their wives from going to the mosques:
Ibn Omar reported,
Also, it is clear from the following hadith that the women simply prayed behind the men and were not separated in a separate room or even concealed by a curtain or partition as is practiced in so many mosques today:
Asma' daughter of Abu Bakr said,
The emphasis in the Qur'an and the Sunnah is thus not on total segregation but on minimizing factors that promote physical attractiveness or may lead to the unlawful. Thus Islam requires believers to:
|Islamic Martial Arts|
|Dastgah · Ghazal · Madih nabawi
Afghanistan, under Taliban religious leadership, was characterized by feminist groups and others as a "gender apartheid" system where women are segregated from men in public and do not enjoy legal equality or equal access to employment or education. In 1997 the Feminist Majority Foundation launched a "Campaign to Stop Gender Apartheid in Afghanistan", which urged the U.S. government and the United Nations to "do everything in their power to restore the human rights of Afghan women and girls." The campaign included a petition to U.N. Secretary General Kofi Annan and U.N. Assistant Secretary General Angela King which stated, in part, that "We, the undersigned, deplore the Taliban’s brutal decrees and gender apartheid in Afghanistan."
In 1998 activists from the National Organization for Women picketed Unocal's Sugar Land, Texas office, arguing that its proposed pipeline through Afghanistan was collaborating with "gender apartheid". In a weekly presidential address in November 2001 Laura Bush also accused the Taliban of practising "gender apartheid". The Nation referred to the Taliban's 1997 order that medical services for women be partly or completely suspended in all hospitals in the capital city of Kabul as "Health apartheid".
According to the Women's Human Rights Resource Programme of the University of Toronto Bora Laskin Law Library "Throughout the duration of Taliban rule in Afghanistan, the term "Gender Apartheid" was used by a number of women's rights advocates to convey the message that the rights violations experience by Afghan women were in substance no different than those experienced by blacks in Apartheid South Africa." 
Traditionally, sex segregation has always been a part of Iranian culture. Culturally all members of society should maintain the distinctions and segregation between the related (mahram) and unrelated (non-mahram) people.
When Ruhollah Khomeini called for women to attend public demonstration and ignore the night curfew, millions of women who would otherwise not have dreamt of leaving their homes without their husbands' and fathers' permission or presence, took to the streets. After the Islamic revolution, however, Khomeini publicly announced his disapproval of mixing between the sexes.
Sex segregation has always been an important part of Saudi Arabia’s culture and society. Saudi customs sharply separates the world of men from the world of women. Most Saudi homes have one entrance for men and another for women. Private space called hujra were associated with women while the public space was reserved for men. Traditional middle-eastern house designs used high walls and inner rooms to protect the family and particularly women from the public. Not only are all offices, schools, universities and libraries segregated, but also women in Saudi must have a husband or close male relative as an escort while going out of their houses. The kingdom's sexual segregation laws are enforced by the religious police, the Mutawa.
Segregation of public places such as beaches, swimming pools, schools, libraries, cafes, restaurants, hairdressers ,sport halls, museums and even certain streets was ordered and legally introduced. According to the law, there should be separate sections for the sexes at all meetings including weddings and funerals. Saudi banks are so segregated that only female auditors examine women's accounts(Women are not to enter other Saudi banks unless they are accompanied by their husbands and they also cannot maintain separate bank accounts in Saudi Arabia without their husbands' permission)
Sex segregation is also prevalent in health centres. In Saudi Arabia, a male doctor is not allowed to treat a female patient, unless there are no female specialists available; and it is also not permissible for women to be treated by men A woman is also not allowed to meet her spouse unveiled until after the wedding. Saudi daughters are encouraged to wear the niqab in public.  Religious Saudis believe it is forbidden for a woman to eat in public, as part of her face would be exposed, therefore in most restaurants barriers are present to conceal women.
The Prophet is also recorded to have said: "The best places of prayer for women are the innermost apartments of their houses"
Despite the recommendation that women should pray at home, Muhammad did not forbid women from entering his mosque in Medina. In fact, he also told Muslims "not to prevent their women from going to mosque when they ask for permission".
It is recorded that the Prophet of Islam ordered the door to the mosque for women to be separate from the men’s door so that men and women would not be obliged to go and come through the same door. He also commanded that men should pray in the first rows and women should pray behind men. The Prophet also commanded that after the Isha evening prayer, women be allowed to leave the mosque first so that they would not have to mix with men.
After the Prophet's death, many of the Sahaba did not consent to women's going to the mosque and Aisha bint Abubakr, the favourite wife of the Prophet, once said:
However, as Islam spread, it became unusual for women to worship in mosques because of fears of unchastity caused by interaction between sexes 
Sometimes a special part of the mosque was railed off for women; for example, the governor of Mecca in 870 had ropes tied between the columns to make a separate place for women.
Many mosques today will put the women behind a barrier or partition or in another room against most Islamic beliefs. Mosques in South and Southeast Asia put men and women in separate rooms, as the divisions were built into them centuries ago. In nearly two-thirds of American mosques, women pray behind partitions or in separate areas, not in the main prayer hall; some mosques do not admit women at all due to the lack of space and the fact that some prayers, such as the Friday Jummah, are mandatory for men but optional for women.Although there are sections exclusively for women and children, the Grand Mosque in Mecca is desegregated.
In attempting to provide some practical reasons for separation, some Muslims explain this by citing the need to avoid distraction during prayer, although the primary reason cited is that this was the tradition (sunnah) of worshippers in the time of the Prophet.
Muslim website developers have created websites that practise sex segregation of men and women. Such social networks enable users to interact with people of the same gender and restrict interaction with the opposite gender to a certain extent.
<ref>tag; no text was provided for refs named
Masdjid1; see Help:Cite error.