FEMALE EMPLOYMENT IN ISLAMIC PERSPECTIVE

FEMALE EMPLOYMENT IN ISLAMIC PERSPECTIVE

 

1. ABUL KASHEM MUHAMMAD ABDUL QUADER

Professor, Department of Arabic

University of Chittagong

Chittagong- 4331

BANGLADESH

[email protected]

 

Abstract:

An incredible number of women are involving in job sector and working place in the

modern world. For financial and other problems make hardship for women to get

engaged in the profession, whether aristocracy is considered as the key point in some

places.

More than fifty percent population of the world is women. The experts think, it will be

harder to ensure stable economy and sustainable development without participating this

vast portion of population in socio-economic development activities.

Though man and woman both are human beings, but they have certain differences from

each other. Western freedom for woman and progressive thinking for it presents them as

goods and commodity. In contrary, they are thinking themselves equal to man. As a

result, they are involving in earning, job sector and decision-making.

Employment is a very important issue for socio- economic development. It plays a vital

role in utilizing entire prospects and properties of the world to make it livelihood with

creating suitable opportunity for mankind.

In Islam man and woman are equal in the society. They both are complement for each

other in the light of Islam. The cooperation by both prevailed the flourishing of human

civilization. Islam offered an honorable status for woman and replaced her in the apex of

respect. It guaranteed for her all rights along with employment, but with some conditions

and limitations restrictions, which are able to protect her honorable personality, dignity

and individuality as mother, sister, wife and daughter and so on. Keeping above

mentioned facts in the mind, female employment will be discussed in the paper according

to the Islamic perspective.

Keywords: Female, Employment, Education, Social Security and Sustainable

Development.

Introduction:

In the present world, a vast number of women are involving in profession and work.

Muslim word and Muslims in non-Islamic society are not apart from it. For a number of

problems including financial and others make hardship for women to get engaged in the

professional activities, where aristocracy is considered as the key point in some places.

More than fifty percent population of the world is women. The experts think, it will be

harder to ensure stability in economy and sustainable development if this vast population

doesn’t participate in socio – economic development activities. But it should be in proper

planned way. Otherwise, this initiative will make an obstacle in the progress and

development should be unfruitful. Though female employment seems to be a great

attempt seemingly, a vital portion of unemployed youth is deprived from getting proper

employment and encountering the discrimination. So, unavoidability of eliminating the

financial discrimination and obliteration of unemployment has become a major fact for

the present situation.

Visibly there is a quite difference between man and woman. This difference is present in

every stage of them, even in the nature of work also. Western freedom for woman and

progressive thinking for it present the woman as goods and commodities. In contrary, the

women are thinking themselves equally fit for each and every aspect of profession. As

the fact, they are involving in earning, job sector, self-employment and decision-making

in the society. Keeping above mentioned facts in the mind, female employment will be

discussed in the paper according to Islamic perspective.

Status of Women in Islamic Society:

Islam never thinks woman as the different elements from man in the society, rather they

(man and woman) both are complement for each other. The co-operation by both

prevailed the flourishing of human civilization in the world. Allah, (SWT.) says: 1

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً

وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا.

“O mankind! Fear your Lord, Who created you from one soul and created from it its mate

and dispersed from both of them many men and women”.

To sustain this stability Allah (SWT.) created a strong bondage of love, tranquility and

affection between them. He further states: 2

1. Al- Quran, An- Nisa, 4: 1.

2 . Al- Quran, Al- Rum, 30: 21.

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

“And among His signs is that He created for you from yourselves mates, that you may

find tranquility in them; and He placed between you affection and mercy. Indeed in that

are signs for a people who give thought.”

Islam offered an honorable status for woman and replaced her in the highest apex of

respect. It guaranteed for her all rights related to each and every aspect of life with

protecting her personality, individuality and dignity as mother, sister, wife, daughter and

so on. Narrated from the woman companion of Prophet (PBUH) Umme Omarah al

Ansariyyah (R.) that, once she told to the Prophet (PBUH.), it seems to me that all

facilities of the world are granted for the man. Woman is seldom noticed. In this

circumstance the following verse of the holy Quran has revealed: 3

إنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ

وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ

اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

“Indeed, the Muslim men and Muslim women, the believing men and believing women,

the obedient men and obedient women, the truthful men and truthful women, the patient

men and patient women, the humble men and humble women, the charitable men and

charitable women, the fasting men and fasting women, the men who guard their private

parts and the women who do so, and the men who remember Allah often, and the women

who do so- for them Allah has prepared forgiveness and a great reward.”

Man and woman have been described in the holy Quran as amiably friend. Allah (SWT.)

says: 4

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ

“The believing men and believing women are allies of one another. They enjoin what is

right and forbid what is wrong.”

Considering these verses of the Holy Quran and the Prophetic attitude related to it we

may say that, Islam has clearly described, identified and ensured the rights, obligations

and responsibilities of the woman in the society and also defined the nature and scope of

their workplace and profession.

Employment in the Light of Islam:

3 . Imam Tirmidhi, Abu I’sa Muhammad, Sunan al- Tirmidhi, (Deoband: Kutubkhana Rashidiyah, N.D), Vol- 2, P- 156;

Al- Quran, Al- Ahzab, 33: 35.

4 . Al- Quran, Al- Tawbah, 9: 71.

Employment is a very important issue in socio- economic development perspective. It

can play a vital role in human resource management, social and financial development,

sustainable economic development and removal of unemployment from the society. It

can give the idea of development in an institutional shape. The responsibility of human

being to reconstruct the world and utilize its entire prospects and properties to make the

world livelihood with comfort. 5 Allah (SWT.) states: 6

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

“And We have certainly honored the descendants of Adam, and We have carried them on

land and sea, and provided for them of the good things and preferred them over much of

what We have created, with (definite) preference.

This is the fundamental obligation of human being to rebuild this world and utilize its

economic and financial possibilities with skilled manpower. Laziness, passiveness,

dependability and unemployment are not permissible and considerable in Islam. In

contrary, development, progress, poverty elevation and so on has been considered as the

basic roots and positive elements to establish sustainable economy. 7

Islam encourages and inspires people to work and recognizes working and laborious

people as the friend of Allah (SWT). Allah (SWT.) says with drawing the attention of

mankind to take necessary steps and proper planning to change their fate: 8

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

“Indeed, Allah will not change the condition of the people until they change what is in

themselves.”

The prophet (PBUH) gifted his Medinan companion (Ansary) a blanket and a water pot

and ordered to sell them to invest the outcomes in instruments and tools related to his

trade. 9 He further uttered: 10

لأن يحتطب أحدكم حزمة على ظهره خير له من أن يسأل أحدا فيعطيه أو يمنغه

“It is a pleasant matter for a person to carry a burden on his back than beg the people

either give him or refuse him.”

There is no best example like this, that the Prophet (PBUH) commanded to create

employment and engaged the youth, beggar and unemployed people with works by

5 . Abdus Sami’ Al- Misri, ‘Adalatu Tawz’i Al- Tharwah Fi Al- Islam, (Cairo: 1986), P- 21.

6 . Al- Quran, Al- Isra, 17: 70.

7 . Muhammad Faruque Al- Nabhani, Abhath Fi Al- Iqtisad Al- Islami, (Beirut; 1986), P- 77- 78.

8 . Al- Quran, Al- Ra’ad, 13: 11.

9 . Musnad Al- Harith, Zawaid Al- Haithami, Vol- 1, P- 401.

10 . Al- Bukhari, Muhammad Ibn Ismail, Al- Sahih, (Deoband: Maktaba Mustafai, 1400 H.), Vol- 1, P- 278.

arousing their enthusiasm and engages them with the main stream of the society. Indeed,

work is the main weapon which can change the situation and fate. Moreover, it is the

turning point for progress and sustainable development. Umar Ibn Al- Khattab (R.)

stated: 11

لايقعد أحدكم عن طلب الرزق، ويقول: اللهم ارزقني. وقد علم أن السماء لا تمطر ذهبا ولا فضة.

“No one give up finding sustenance out saying ‘O Allah! grand me sustenance’, while he

knows that the sky pours neither gold nor silver.”

Human begins ought to earn livelihood by his own capability, talent, experience, skill,

craftsmanship and proper planning. It has been proved by above mentioned states that, in

Islam, it is worthy to contribute in sustainable national economy by creating employment

and participating in progressive activities.

Islam emphasizes on involving with the professions and earning by business. All the

prophets and messengers got engaged with trade and different professions, which have

been mentioned in the Holy Quran and in the books related to the interpretation of the

Holy Quran. Allah (SWT) says: 12

وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ

“And We did not send before you, (O Muhammad!) any of the messengers except that

they ate food and walked in the markets.”

The prominent interpreter of the Holy Quran Imam Ibn Kathir states in the interpretation

of above mentioned verse: 13

يقول تعالي مخبرا عن جميع من بعثه من الرسل المتقدمين إنهم كانوا يأكلون الطعام و يحتاجون إلي التغذي به و

يمشون في الأسواق للتكسب و التجارة

“Allah (SWT) informs in regard to all the previous messengers He sent that, they used to

eat, need to food and go to the markets for earning and business.”

Prominent companion of the Prophet Abdullah Ibn Abbas (R.) says in discussing about

the professions of some prophets: 14

“كان داود زرادا، و كان آدم حراثا، و كان نوح نجارا، و كان إدريس خياطا، و كان موسي راعيا”

11. Al- Ghazali, Abu Hamed, Ihyau ulum Al Din, Vol- 2, P- 351; Al- Maosu’at Al- Fiqhiyah, Kuwait, Vol- 10, P- 186.

12 . Al- Quran, Al- Furkan, 25: 20.

13 . Ibn Kathir, Tafsir al- Quran al- Azim, (Riyadh: Maktabah Dar al- Salam, 1992), Vol- 3, P- 344.

14 . Ibn Hajar al- Asqalani, Fath al- Bari, (Cairo: Dar al- Raiyyan Li Al- Turath, N.D). Vol- 4, P- 358.

“Dawood (A.) was an armor-maker, Adam (A.) was a cultivator, Nuh (A.) was a

carpenter, Idris (A.) was a tailor and Musa (A.) was a shepherd.”

The person who is engaged in earning and profession he has been given the statues of that

person who is engaged in Jihad in the way of Allah. Allah (SWT) states: 15

عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ .

“He has known that there will be among you those who are ill and others travelling

throughout the land, seeking (something) of the bounty of Allah and others fighting for

the cause of Allah.”

Famous interpreter of the Holy Quran Imam Qurtubi (R.) says regarding interpretation of

above-mentioned verse: 16

سوّى الله تعالي في هذه الآية بين درجة المجاهدين و المتكسبين المال الحلال للنفقة علي نفسه و عياله و الإحسان و

الإفضال. فكان هذا دليلا علي أن كسب المال بمنزلة الجهاد، لأنه جمعه مع الجهاد في سبيل الله

"In this verse, Allah (SWT) equalized the rank of a Mujahid (who fights to raise the voice

of Allah SWA) and of a person who devotes his life to earn a living for himself and his

family and to favor them. This verse proves that earning the livelihood is equal to Jihad,

as Allah (SWT) placed it with Jihad in His way."

In this aspect, Miqdam Ibn M`dikarb (R.) narrated from the Prophet (PBUH) about the

importance of earning wealth, consumption and expenditure: 17

ما أكل أحد طعاما قط خيرا من أن يأكل من عمل يده

“Nobody can ever enjoy anything better than the earning by his self-hand.”

Imam Nasayee narrates the prophetic saying from Ayesha (R.): 18

إن أطيب ما أكل الرجل من كسبه

“The best food of man is that which is taken from his self-earning.”

In concern to the first Hadith commentator Ibn Hazar al- ‘Asqalani (R) says: 19

15 . Al- Quran, al- Muzzammil, 73: 20.

16 . Al- Qurtubi, Muhammad Ibn Ahmad, Al- Zami’` Li- Ahkam Al- Quran,( Cairo: Dar al- Hadith), 2002, Vol- 10, P-

48.

17 . Al- Bukhari, Al- Sahih, Vol- 1, P- 278.

18 . Al- Nasayee, Ahmad Ibn Shu’aib, Sunan al- Nasayee, (Deoband: Dar Al- Kitab, N. D.), Vol- 2, P- 184.

19 . Ibn Hazar Al- ‘Asqalani, Ahmad Ibn ‘Ali, Fathul Bari, Vol- 4, P- 358.

في الحديث فضل العمل باليد و تقديم ما يباشره الشخص بنفسه علي ما يباشره بغيره

“In the Hadith, earning by self- hand and depending on self-asset than others has been

given priority on everything.”

Agriculture, industry, business, job or profession is the salient sources for earning. In

above mentioned Hadiths, العمل باليد (earning by self- hand) has been denoted by skilled

and earning hands, not the unemployment and begging hands.

Education and Training for Woman According to Islam

Education and training contribute a great role in propagation of productive skilled

population and capable human resource. Islam obliged seeking the knowledge on both

men and women. The Prophet (PBUH) states: 20

طلب العلم فريضة علي كل مسلم

“Seeking the knowledge is mandatory on all Muslims.”

Allah (SWA) says about the position of the educated and literate person in Holy

Quran: 21

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

“Allah will raise those who have believed among you and those who were given

knowledge, by degrees.”

We observed in above mentioned verse of the Holy Quran and Prophetic Hadith that,

there is no discrimination has been made in seeking knowledge and no specific field has

been fixed for the woman to learn, rather the matter has been kept open so that, all the

man and woman of the society can learn whatever he/she wishes. Women used to ask

every little thing concerning the religion. ‘Ayasha (R.) mentions: 22

.نعم النساء نساء الأنصار، لم يمنعهن الحياء ان يتفقهن في الدين

 

“How good are the women of Ansar (helpers), that their shyness does not prevent them

from learning religion.”

In this regard, the narrated hadith of Abu Sayeed Khudri (R.) is referable. He says: 23

20 . Ibn Mazah, Muhammad Ibn Yazid, Al- Sunan, (Deobond: Kutubkhana Rashidiyah, 1407 H). P- 20.

21 . Al- Quran, Al Muzadalah, 54: 11.

22 . Al- Bukhari, Al- Sahih, Vol- 1, P- 24.

23 . Ibid, Vol- 1, P- 20.

قالت النساء للنبي صلي الله عليه و سلم غلب عليك الرجال، فاجعل لنا يوما من نفسك، فوعدهن يوما لقيهن فيه.

“Some women requested the Prophet (PBUH) to fix a day for them as the men were

taking all his time. On that he promised them one day for religious lessons and

commandments.”

The Hadith offers consent for women to teach and learn from both of men and women.

The prophet (PBUH) emphasized on education not only for man and woman, but for

slaves also. He (SAW) says: 24

عن أبي موسى- رضي الله عنه- قال قال رسول الله- صلى الله عليه وسلم- ثلاثة لهم أجران ……………..و رجل

كانت عنده أمة يطأها فأدبها فأحسنا تأديبها و علمها فأحسن تعليمها ثم أعتقها فتزوجها فله أجران.

“Narrated Abu Musa (R.), Allah’s Messenger (PBUH) said, three persons will have a

double reward…… And a master of a woman- slave who had intercourse with her,

teaches her good manners and educated her in the best possible way (the religion) then

released her and married her, he also will be rewarded double.”

The Prophet’s (PBUH) inspiration led many women companions to achieve competence

in different branches of knowledge. ‘Ayasha (R.) was a planet in the sky of Hadith, Tafsir

(interpretation), Islamic jurisprudence, law of inheritance, Arabic literature and so on.

She used to be resembled to wise companions in Fiqh (Islamic Jurisprudence) and Fatwa

(issuing ruling for particular problem). After departure of Prophet (PBUH), a great

number of his well-learnt companions used to come to her in purpose of learning about

law of inheritance. 25

These facts show that both men and women were provided with equal facilities to seek

the knowledge. The community of woman ought to keep in mind that they need to learn

which will enrich their skill and thinking and help them to promote the cultural

development. All facilities and activities will be insured to develop her talent and mind.

Islam equipped with all requirements needed to elicit her efficiency and proficiency for

her professional skill.  26

 

Physical and Mental Differences Between Male and Female

 

24 . Ibid.

25 . Ibn S’ad, Muhammad, Al- Tabaqat Al- Kubra, (Beirut: Dar Al- Sadir, 1958), Vol- 8, P- 66.

26 . Al- Umari, Sayyed Jalal Uddin Ansar, ‘Aorat Islami Mu’ahare men, ( Translated into Bengali By Muhammad

Muzammil Haque, (Dhaka: Modern Publishers, 1997), P- 100.

Though men and women are human beings but they have certain differences which

differs them from each other. Physical structure, mentality, feelings, emotions, figures,

appearances, power, capabilities, talent, test, tendency, craftsmanship are seen as

remarkable differences between the both. Female heartbeat and brain are 30 drams

smaller and thinner in comparison to male. Male emerges 11 drams carbon, while female

ejects just six drams. Each and every organ of the body of is different from each other.

Women are fond of comfort favors. They are structurally weak, impulsive, excited and

fond of make-up. They can’t strive with joy and sorrow, agony and repentance. In such

situation, they lose their scenes and incapable to meet the challenges. Their body-

appearance, strength, comprehension, moral power and ability to distinguish between

good and bad are faint in comparison to men. So, these weaknesses and limitations don’t

allow her to cope with manhood. 27

Some individual responsibilities have been imposed on women. These are childbirth,

feeding the breast and raising the babies. And they need for a long span of time to recover

the health. This fact exposes that female workplace and profession is distinctive and

differs from male. Men enrich the civilization, while women bear to last and sustain this

civilization.

Female Workplace According to Islam:

Allah (SWA) created women under the ruling of men. He states: 28

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ

”Men are in- charge of women by (right of) what Allah has given one over the other and

what they spend (for maintenance) from their wealth.”

Mighty Allah created Adam (A.) for leadership and Hawa (A.) to offer company to him.

He says commanding them to stay in the Paradise: 29

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

“And We said ‘O Adam! Dwell you and your wife in Paradise and eat there from in (ease

and) abundance from wherever you will. But do not approach this tree, lest you be among

the wrongdoers.”

The verse is stronger evidence in favor of ruling which obliges food, clothing and shelter

of wife on his husband. She will live in her husband’s house. 30

27 . Talib, Abdul Mannan, Tales Of Blockade Life ( In Bangla ) (dhaka: New Era Publication, 1962), PP- 39- 43.

28 . Al- Quran, Al- Nisa, 4: 34.

29 . Al- Quran, Al- Baqarah, 2: 35.

30 . Muhammad Shofi, Mufti, Ma’ariful Quran, (Dhaka: Islamic Foundation Bangladesh), Vol- 1, P- 206.

Islam prohibits no one to get engaged in the work to acquire the livelihood. But it offers

some certain guidelines which must be adhered in the work. Islam considers justice,

social status, physical and mental position in appointment. Ensuring security for the

family, earning the sustenance and arranging external tasks are imposed on the men. In

contrary, managing internal actions, caring children and insuring happiness in the family

are obliged on the women. Quran addresses the women: 31

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ

“And abide in your houses, and do not display yourselves as (was) the display of former

time of ignorance.”

Ibn Kathir interprets the verse saying: 32

الزمن بيوتكن فلا تخرجن لغير حاجة

“They will remain at the home and don’t go out without causes or necessity.”

Women can choose their jobs bearing in consideration about their physical structure,

mental position and Islamic guidelines. They can get involved with elementary

educational institutes, girls institutions, health sector for women and thing like this. They

can possess properties including both of moveable and immoveable wealth. They can, as

well, to participate in stock exchange by adhering Islamic rulings.  33

Nobody is self- sufficient in term of financial and social activities. Difference of ability

and efficiency make their nature of works and places separable. So, it is entirely injustice

and controversial to distribute same type of works on both. Regarding men as the rebel to

women in creating job market will widen the mental distance between them. Confining

limited quotas for women in open competition job market is an insult and conflicting

matter. If women take it as men-domination on them, right step will be taken to solve the

problems.

Creating employment for women without social or financial necessity doesn’t support her

personality or dignity. Her participations in economic growth are limited and

contributions in increasing family income are not mentionable. To the macro financial

viewpoint, this subscription has bears no remarkable value. But in socio-economic

perspective or family needs or lack of earner person it will be permissible, if it should be

in proper and following all the Islamic rules, regulations and directions. Appointing

31 . Al- Quran, Al- Ahzab, 33: 33.

32 . Ibn Kathir, Tafsir Al- Quran Al- Azim, Vol- 3, P- 531.

33 . Nawab Uddin, ‘Abdur Rob, ‘Amalul Marati Wa Maoqiful Islami Minhu,(Riyadh: Dar ‘Alam Al- Kitab, 1998),

P- 172.

female workers unnecessarily will beget different sort of social and family problems

which are not allowed in Islam.

If we look at the physical and mental strength of women, we may say that, the real

workplace of them is their family. It is very much appropriate and suitable place for them

to protect their personality and dignity. It is very much suitable with their nature also.

Maintenance of family, husband and wealth and nursing children and teaching them

moral and ethical values with ideal education will never treated as un- economic matter.

In absence of housewife the family will run but at that case the visible and invisible

expenditure is beyond imaginations. The western social workers and entrepreneurs

presents the woman as goods and commodity, but Islam presents them builder and

protector of nation and civilization, It also bares a very great task.

Female Employment: Samples from Early Period of Islam

The right place to work for woman is her family. Fatimah (R) – the beloved daughter of

the Prophet (PBUH) used to arrange entire household activities. She felt pain of burden

of overload working. When she proposed to the Prophet (PBUH) to provide with a slave,

he refused by teaching her a few approaches to achieve mental strength, satisfaction and

inspiration. 34 But He never put any objections against Ali (R.) for imposing excessive

internal tasks and household works. 35

There is no prohibition in Islam for woman to get involved with any activities including

agricultural, industry or business, to earn the livelihood. Rather, Islam support female

participation in any profession which match with her inborn nature and the works where

her involvement is mandatory.

Ayesha (R.) says: Saudah (the wife of the Prophet) went out to answer the call of nature

after it was made obligatory (for all the Muslim ladies) to observe the veil. She was a

bulky lady and everybody who knew her before could recognize her. Umar Ibn Al-

Khattab (R.) saw her and said: “O Saudah (R.)! By Allah, you couldn’t hide yourself

from us, so think of away by which you should not be recognizing on going out.”

‘Ayesha (R.) continues, Saudah returned while Prophet (PBUH) was in my house taking

his supper and a bone covered with meat was in his hand. She entered and said, “O

Allah`s Messenger! I went out to answer the call of nature and Umar (R.) said to me so-

and- so.” ‘Ayesha (R.) continues, “At that moment, Allah sent revelation on Him. When

the revelation was over, He was still holding that piece of bone, didn’t leave it.” The

prophet (PBUH) commented, “Certainly you (women) have been allowed to go out when

needed. 36

34. Al- Bukhari, Al- Sahih, Vol- 2, P- 8o8.

35 . Fatima Umar Nasif, Huquq Al Marati Wa Wazibatuha Fi Daw Al- Kitabi Wa Al- Sunnati,( Cairo: 1995), P- 249.

36 . Al- Bukhari, Al- Sahih, Vol- 2, P-707; 788.

Jabir Ibn Abdullah (R.) narrated that my aunt was divorced by her husband. She should

have to pass her divorce period in her house. Instead, she collected some branches of

dates from the garden and went out to sell them. A companion of Prophet strongly

prohibited her saying ‘You shouldn’t get out the home.’ When Prophet (PBUH) was

asked about the matter, He said (to the woman) “Go to the garden, collect the dates and

spend from the collection in charity or other welfare works”. 37 The Hadith proves that

women can go out the home for necessary tasks, even they can engage with farming and

cultivation. According to Imam malik (R.), Sufyan Thawri (R.), Lyth (R.), Shafi’ee (R.),

Ahmed (R.) and others, women can go out for mandatory households at the day time.

This opinion is supported by Abu Hanifa (R.) as well. 38

Sahl Ibn Sa’d (R) mentioned about a woman who was cultivated root during the spring

season. She was mixing wheat with root to produce meat flavor. He says, we used to

meet her after Ju’ma congregation of Friday. She offered us candy or sweat made up of

root and burly. 39

Asma bint Abu Bakr described her economic and financial conditions during her early

marriage life. She used to work at out of her residence. She narrates: When Al- Zubair

married me, he had not real property or any slave or anything else except a camel which

drew water from the well, and his horse. I used to feed his horse with fodder and drew

water and sew the bucket for drawing it, and prepare the dough. But I did not know how

to back bread. So, our Ansari neighbors used to back bread for me, and they were

honorable ladies. I used to carry the date- stones on my head from Zubair’s land given by

Prophet (PBUH) and this land was two third Farsakh (about two miles) from my house.

One day while I was coming with the date stones on my head I met Prophet (PBUH)

along with some Ansari people. He called me and then, (directing his camel to kneel

down) said- Ikh, Ikh, so as to make me ride behind him (on his camel). I felt shy to travel

with the men and remembered Al- Zubair and his sense of Ghairah, as he one of those

people who had the greatest sense of Ghairah, Prophet (PBUH) noticed that I felt shy, so

he proceeded. I came to Al- Zubair and said, “I met Prophet (PBUH) while I was carrying

a lot of date- stones on my head, and he had some companions with him. He made his

camel kneel down so that I might ride, but I felt shy in his presence and remembered your

sense of Ghirah.” Then Al- Zubair said, “By Allah, you’re carrying the date- stones is

more shameful to me than you’re riding with him.” (I continued serving in this way) till

Abu Bakr sent me a servant to look after the horse, whereupon I felt as he had set me

free. 40

37 . Muslim Ibn Al- Hajjaj, Al- Sahih, With Explanation Of Al- Nabawi, (Kolkata: Dar Al- Ishaat Al- Islamiyyah, N. D.),Vol- 1, P- 486.

38 . Ibid.

39 . Al- Bukhari, Al- Sahih, Vol- 1, P- 128.

40 . Ibid, Vol- 2, P- 786.

Amra bint Tabbikh stated, once upon a time I went to a market with my maid servant and

bought a big fish, and then I put it in a bag. But the head and tail of the fish came out of

the bag. At that time Ali (R.) was passing us. He asked me, how much its price? It’s a

very nice fish. Hope all of the family members will take it with full satisfaction. 41

Jainab bint Abu Mu’awiyah (R.) wife of Abdullah ibn Mas`wood (R), was a handicraft.

She was a skilled woman in artistry, technical and workmanship. She used to earn

livelihood by these qualities for her family. 42 Once she attended to Prophet’s (PBUH)

meeting and said to him: “O Prophet! (PBUH) I am an artisan and technical hand woman.

I produce goods and sell them in the market to spend for my family, as they have no

income source. Can I do it?” Prophet (PBUH) replied, yes, you can do it and you will be

rewarded for it.” 43

Once upon a time Awus Ibn Samit unwilfully said to his wife Khawla bint Sa’laba: “you

are alike to my mother to me”. But later on they both went to prophet (PBUH) to know

the ruling of Islam regarding the mater. Since the event was unprecedented, Prophet

(PBUH) ordered them to live separately. Then she uttered, O messenger of Allah! He has

no income source. I bear his all expenditure. How he will live if we are separated?  44

Women could attain in the war in the early period of Islam with Prophet (PBUH). Umme

Umarah (R) – a brave woman companion of Prophet (PBUH)- attained in a number of

battles including Ohud, Hudaibyah, Khaiber and others. In Ohud, she went out along with

her spouse and two sons with a skin made water bag at the dawn hoping to supply the

water among the wounded soldiers. Later on, she directly participated in the battle. There

were 12 signs of arrow and spear traced out from her body. She exposed surpassing

bravery in protecting the prophet (PBUH). 45

Anas ibn Malik (R.) narrated that ‘Ayasha and Umme Sulaim (R.) were healing the

wounded companions in the battle of Ohud. They were so hurried in treatment of the

wounded soldiers that I could see their bracelets. They were loading skin made water

bags on their shoulders and making were watering the thirsty and healing the injured

soldiers. 46

Umme Atya (R.) attained in seven battles with the Prophet (PBUH). She uses to cock for

soldiers, guard the belongings, cure the wounded and look after the sick. 47

41 . Ibn Sa’ad, Al- Tabaqat al Kubra, Vol- 8, P- 448.

42 . Dr. Abdul Mabud, Life Sketch Of Ashab Al- Rasul ( In Bangla ), (Dhaka: Bangladesh Islamic Center, 2005), Vol-6,P- 250.

43 . Ibn Hazar Al- Asqalani, Al- Isabah Fi Tamiiz Al- Sahabah, Vol- 4, P- 310.

44 . Muhammad Sayed Mubid, Mawsu’atu Hayat Al- Sahabiyyat,( Syria: Maktaba Al- Ghazali, 1990), 343, Ibn Sa’ad,Al- Tabaqat Al- Kubra, Vol- 8, P- 378.

45 . Ibn Sa’ad, Al- Tabaqat Al- Kubra, Vol 8, PP- 412- 413.

46 . Al- Bukhari, Al- Sahih, Vol- 1, P- 403.

Rabi bint Mu’awiz(R.) stated, We used to attain in the battle with the prophet (PBUH).

We watered the soldiers, looked after them, treated the injured and took the excessive

wounded soldiers to Medina. 48

Ibn Omar (R.) narrated that ‘Ayasha (R.) was bargaining for a maid slave named Barira

in the trade when prophet (PBUH) went to the mosque. When he came back, she

informed Him, Barira’s master had denied to sell her and demanded ownership of her

inheritance if he compelled to sale her. Then, Prophet (PBUH) frankly said, “Who will

release the slaves, he will belong to his belongings.” 49 The Hadith shows that ‘Ayasha

(R) had the personal wealth and she used to participate in the trade. The Hadith narrated

by Al- Bukhari under sub- title “البيع و الشراء مع النساء” (Business with women) indicates to

validity of this task.

Shifa bint Abdullah was a migrant woman companion of the Prophet (PBUH). During

Prophet’s (PBUH) regime she used to teach handwriting the female companions.  50

Zainab bint Jahs was an artisan and handicraft. She used to produce woolen yarn,

tannering the leather and sew the shoes. Thereafter, she distributed the money among the

poor people. 51 She was a rich woman. She was died and left a house as her inheritance.

Walid ibn Abdul Malik bought this house with fifty thousand dirham and attached with

the mosque of the Prophet (PBUH). 52

Female Employment: An Islamic Overview

Women have some limitations which indicate to need for separate workplace. Narrated

by Umme Salma (R.), she said: “Men participate in the battle, where women remain at

their home and they possess half portion from the inheritance. In this regard, following

verse has revealed. 53

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ

“And do not with for that by which Allah has made some of you to exceed others.”

47 . Ibn Sa’ad, Al- Tabaqat Al- Kubra, Vol 8, PP- 455.

48 . Al- Bukhari, Al- Sahih, Vol- 1, PP- 403- 404.

49 . Ibid, P- 289.

50 . Ibn Hazar Al- Asqalani, Al- Isabah Fi Tamiiz Al- Sahabah, Vol- 4, P- 341.

51 . Ibid, P- 314.

52 . Zahbi, Muhammad Ibn Ahmad, Siyaru A’alam Al- Nubala, (Beirut: Muwassasah Al- Risalah, 1990), Vol- 2,P-

218;Ibn Sa’ad, Al- Tabaqat Al- Kubra, Vol 8, PP- 109.

53 . Al- Tirmidhi, Al- Sunan, Vol- 2, P- 131; Al- Quran, An- Nisa, 4: 32.

In some cases, female is seen to be appointed in several posts, whereas incredible percent

of youth remain unemployed which leads them to commit a number of crimes. This fact

is an injustice interference which prohibited according to Quranic attitude. 54 Quran has

stated: 55

لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ

“For men are a share of what they have earned and for women are a share of what they

have earned.” Imam Tabari said in interpretation of above verse, 56

للرجال نصيب من الميراث و للنساء نصيب منه، لأن الله جل ثناؤه أخير أن لكل فريق من الرجال و النساء نصيبا مما

اكتسب و ليس الميراث مما اكتسبه الوارث. و إنما هو مال أورثه الله عن ميته بغير حساب. و إنما الكسب العمل

Men have certain portion from the legacy as women have. Allah (SWA) informed that

each group comprising of men and women possess what they have earned. Legacy is not

what an inherit has earned, rather it is such a wealth which Allah (SWA) bestowed him

through the legacy of dead person. Indeed, the earned wealth is what the person gathers

with his labor and work by involving any profession.

It means, كسب is that what the person earns with his physical and mental labor. And the

meaning of above-mentioned verse of the holy Quran that the man and woman are free in

earning wealth. Nobody has right of interference on each other. 57

Islam motivates on work. Each and every person- both man and woman- has right to

choose any suitable profession with following the rules and guidance of Shariah. Mighty

Allah says: 58

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ

“And say, do work (as you will), and Allah will see your deeds, and His Messenger and

the believers.”

In this verse, the word “اعملوا” includes both genders of human beings. In this sense, all,

men and women, have right to take any sort of lawful profession to sustain. Bearing this

consideration in the mind, Islam allows female participation in any work if it permitted

by Islam and if she has professional competence for the post. Moreover, work mustn’t

oppose her nature, novelty, personality and dignity and it is very necessary for her. A

number of responsibilities including distribution of works, family maintenance and wife’s

54 . Al- Quran, An- Nisa, 4: 29.

55 . Al- Quran, An- Nisa, 4: 32.

56 . Al- Tabari, Muhammad Ibn Jarir, Jam’i Al- Bayan Fi Tafsir Al- Quran, (Egypt: Dar Al Ma’arif, N.D.), Vol-8, P- 267.

57 . Fatima Umar Nasif, Huquq Al Marati Wa Wazibatuha Fi Daw Al- Kitabi Wa Al- Sunnati, P- 191.

58 . Al- Quran, At- Tawbah, 9: 105.

expenditure are upon the husband if he is financially solvent. Otherwise, Islamic state

will bear their livelihood. But, in the absence of Islamic treasury or inability of family

head, Islam allows women to choose her profession in term of supporting her family, but

keeping in the mind following criteria-

1. She can’t choose such a profession which prevents her holding the duties and

obligations towards her family. She can’t destroy all of her talent, time and

competence in her profession. In addition, her workplace needs to be nearer of her

house. Otherwise, it creates complexity in the family and leaves a negative impact.

2. It should be with permission of husband of legal guardian for avoiding unwanted

situation or chaos in family life.

3. It should be on necessity based not aristocracy based.
4. The profession mustn’t go against her nature, mood, dignity and humor.
5. The profession must be approved by Islamic Shariah.
6. The profession should support her identity. It mustn’t be such a nature which may

produce a number of suspicions and temptations.

7. She must follow Islamic dress code. Her dressing-up, behaviors and conversion

can’t extract others attentions and attractions. Tendency of exposing external

beauty should be eliminated.

8. She can’t choose the profession that compelled her to work with male colleagues.

Her workplace should be separated from them.

9. The professions related to women ought to be given the priority. 59

Conclusion:

According to Islam, woman’s work place is not confined at her domestic surrounding;

rather it is kept open and immense. Islam permitted her to acquire knowledge regarding

each and every aspect of life. With maintaining Islamic veiling, she can participate in

social philanthropic activities. She can build up stability and sustainability in economy

from her level prioritizing social security. Moreover, she ought to think of her family at

the first step. We need to realize that, western families have been broken down day by

day in term of working out of family surrounding. In the absence of parents in the family

for long time, children have been addicted to the drug and involved with a great deal of

crimes and unlawful activities. So, women can’t be led to westernization in the name of

Female Employment. But female employment should be considered in an Islamic

framework which was discussed elaborately in above.

 

59 . Fatima Umar Nasif, Huquq Al Marati Wa Wazibatuha Fi Daw Al- Kitabi Wa Al- Sunnati, P- 117; Muhammad Ali

Al- Bar, ‘amal Al- Marati Fi Al- Mizan, ( Dar Al- Saudiah: 1981), P- 810.