P-ISSN: 2808-0467
E-ISSN: 2808-5051
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1133 This work is licensed under CC BY-SA 4.0
WOMEN’S PROFESSIONAL CAREER THROUGH AL-QUR’AN’S
PERSEPECTIVES
Muhamad Saleh
Departement of Islamic Studies, K.H. Abdul Kabier Islamic Academy, Serang, Banten, Indonesia
m.saleh@gmail.com
PAPER INFO
Received: June
2022
Revised: June
2022
Approved: June
2022
Backgrounds: Women's careers are still a constant topic discussed. As if a
career becomes an expensive thing for women, especially women who still
want to devote themselves to the family, for this type of woman, a career
really becomes an expensive item
Aim: To find out how the meaning of women's professional career in the
perspective of the Qur'an, the opinions of commentators and feminists
regarding careers women's professionals in the perspective of the Qur'an, the
history of women's professional careers from the time of the Prophet to
modern times, and the meaning of leadership in the family (Domestic-public)
related to women's professional careers in the perspective of the Qur'an.
Methods: Judging from the purpose of this research, it is an expolative
research which is still included in the category of qualitative approach. Data
collection was carried out by browsing commentaries, books, both primary
and secondary which were relevant to the discussion of the research theme.
This study analyzes the substance of the mufassir's thoughts on the concept
of the creation of air in the Qur'an and then draws it on the present context.
Meanwhile, to analyze the data with certain words and terms from the verses
of the Qur'an.
Findings: It is true that Islam forbids women from pursuing careers outside
the home but neglecting their responsibilities as housewives. Prioritizing a
career in order to pursue a life that exceeds its nature is actually contrary to
the values of Islamic teachings.
KEYWORDS
women, professional career, Al-Qur’an
INTRODUCTION
Women's careers are still a constant topic discussed. As if a career becomes an expensive
thing for women, especially women who still want to devote themselves to the family, for this
type of woman, a career really becomes an expensive item (al-Bar, 1998). There is a difference
of opinion among commentators regarding whether it is permissible for women to have a career
outside the home, according to Al-Qurthubî (1996) and Ibn Mas'ud (2009), is of the opinion
that women should have a career at home. Meanwhile, Ibn Kathir (1989), Hamka (2003), and
Muhammad Quraish Shihab (2010), argue that, women are not prohibited from having a career
outside the home, but Islam does not encourage it, a career at home is a more important place.
Meanwhile, among feminists, such as Ashghar Ali Engineer (2003), there is no prohibition
against women to have careers both inside and outside the home.
The unquestionable reality is that today's women are no longer confined to the house, bed
and kitchen, but actively participate inside and outside the home. Then he became a
professional (1992). According to the author, this problem cannot be separated from the
feminist movement expressed by several women activists with Western and Arab thinkers
(Engineer, 2003). This movement is very strong and received a positive response from women,
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so that awareness has been reflected and put into action. Responses to this reality have also
varied. Many people support the argument that Islam basically does not want women to do
work outside the family as long as they can fortify their honor (Az-Zamaksyarî, 1998). Some
women activists even suspect that Islam is a barrier to women's freedom with the fact that
according to them Islam does not give freedom to women, women have no value in Islam and
Islam is the religion of men (Khalid, 2004). On the other hand, there are some who still position
women as second class in society, and view that the main task of women is only to take care
of the household and children. A career outside the home is a disaster for women and violates
their nature (Imarah, 2002). Moreover, this view is supported by a number of facts that many
divorces are caused by the effect of women working outside the home as career women.
No one denies that before all things women's first job when married was to work as
housewives, and they began to be responsible for their husbands and children. Making the
home atmosphere cheerful, filled with love and affection is a very noble task that is also placed
on the shoulders of women, and no less important is educating children to be the best
generation, not entrusting them with helpers (Mujtaba, 2001).
However, it does not rule out the community's need for women, especially in the field of
work that is indeed very well carried out by women. Being an obstetrician, for example,
sometimes it's sad if some wives give birth in a hospital with a male doctor, where are the
women, isn't it more important for women to have a career as a maternity doctor? (Yasin, 1997)
Feminism groups argue that women leaving their homes for careers, this is a source of
exploitation (Seda, 2016), especially for women, division of labor and roles/careers in the
family according to this group's view occurs unfairly and unprofessionally (Umar, 2003), so
gender relations become unequal, division of labor domestic-public is generally based on
patriarchal ideology through a long process and biased "interests" of men, so the division of
careers and roles in the family tends to have an unbalanced burden. Women's careers are
usually placed in positions that have to carry out the roles and responsibilities associated with
domestic work and men in the public sector (Engineer, 2003).
The existence of these differences of opinion, of course for Muslims, needs to be reviewed.
Therefore, this study tries to further discuss the claim of feminism against women who have
careers in the home (domestic), the teachings of Islam as a religion that strongly recommends
the formation of a household (Semiawan, 1996). In this study, the author wants to try to find a
common thread between opinions that are pro and contra on women's careers and those who
do not agree with the division of careers for both men and women, therefore this research is
important to be investigated more deeply according to Al-Qur'an’s view regarding a
comprehensive study of women's professional careers, according to the author, has not been
widely discussed. Therefore, this research is something new and deserves to be researched with
the title "Women’s Professional Career through Al-Qur’an’s Persepectives" to find out how
the meaning of women's professional career in the perspective of the Qur'an, the opinions of
commentators and feminists regarding careers women's professionals in the perspective of the
Qur'an, the history of women's professional careers from the time of the Prophet to modern
times, and the meaning of leadership in the family (Domestic-public) related to women's
professional careers in the perspective of the Qur'an.
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METHOD
Judging from the purpose of this research, it is an expolative research (Nazir, 2011) which
is still included in the category of qualitative approach. This is because this research is an
attempt to find factually, accurately and systematically the facts and data about women's
professional careers in the perspective of the Qur'an.
Data collection was carried out by browsing commentaries, books, both primary and
secondary which were relevant to the discussion of the research theme. The data is collected
and then a summary is made to determine more specific limitations on the object of study from
the books, especially those that are relevant to the main themes discussed through the inclusion-
exclusion process.
Data sources can be classified into two groups, namely primary data sources and secondary
data sources. Primary data sources are the Qur'an, books of interpretation, books of hadith. In
addition, the primary sources in this study were also expanded with sources of information
directly related to the research topic, such as the book by Zaitunah Subhan with the title "Al-
Qur'an and Women", "Women and Power", exploring political rights and issues of gender in
Islam by Muhammad Anis Qasim Ja'far, and so on.
Meanwhile, secondary sources are data obtained from information from books, journals,
and the internet that are not directly related, but have links to supporting research analysis.
Analysis of secondary sources is done descriptively. The secondary sources in this research
include journals, magazines, articles, newspapers, note books and other books that support this
research.
This study analyzes the substance of the mufassir's thoughts on the concept of the creation
of air in the Qur'an and then draws it on the present context. Meanwhile, to analyze the data
with certain words and terms from the verses of the Qur'an. The author uses
al-Raghib al-Isfahani in addition to “Al-Lisan Al-‘Arabiy” Ibn Mandzur. As for making it easier
to find technical verses, the author uses Fu'ad Abd al-Băqi (Ma’luf,
1956).
RESULTS AND DISCUSSION
Women's Professional Careers in Islamic History
Pre-Islamic Women's Professional Career
In the context of divine religion, the history of women's lives and roles has been contained
in the Old Testament, which is believed to be the holy book for the Jews. The Old Testament
places women as the main source of error. This is told in the form of stories or stories that are
believed to be true. It is said that Eve was the cause of Adam's expulsion from heaven because
she had seduced Adam to participate in eating the Khuldi fruit after he was previously charmed
by the devil's seduction.
Not only that, the Old Testament also tells of events between the Prophet Lut and his
daughter. Prophet Lut as the bearer of the treatise is used as an example as a man who is
fascinated by the seduction of women, namely his daughter. It is said that the Prophet Lut did
Uzlah to the mountain then he inhabited the cave contained in the mountain. As a child, he
gave devotion by delivering groceries to his father. One day, the daughter of the Prophet Lut
invited and tempted the prophet Lut to participate in enjoying the beer that was brought. So
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that in the end they fell asleep in drunkenness, then they carried out immoral actions which in
the end caused the daughter of Prophet Lut to become pregnant (al-Sahamrani, 1989).
Judaism also obliges people who have died to delegate inheritance rights to sons without
involving the daughter at all. In the Old Testament, chapter 419, it is also written that the
property owned by the wife is the right or property of the husband in full, while the wife is only
entitled to own property which becomes the dowry in marriage. In the Old Testament, chapter
429, it is stated that a man has a veto right to divorce a wife who is considered to have
committed immoral acts such as adultery.
In the history of pre-Islamic Arab society most women's rights were abolished. The pre-
Islamic Arabs were saddened by the birth of a daughter, because it was a disaster and a disgrace
to her father and family that they killed her, without laws and traditions protecting her (Abdul-
Hâdi, 1988). Husayn Muhammad Yusuf in his book Ahdâf al-Usrah fi al-Islam, states that a
woman during the period of ignorance can be inherited like inheritance. If the husband dies,
then the child who is not from the wife left behind (the wife's son) can inherit the stepmother
to become his wife, even close family members who inherit the mother as his wife without a
dowry or marry her off to someone else, but the dowry is taken by the family. nearby. If she
wants to leave it, then she ignores her with the status of not being a widow and not marrying
until she redeems herself from the inheritance of her husband who died or she left it until he
died, then he inherits his property (Yusuf, 1997).
This uncivilized custom and tradition of burying daughters alive seems to have been very
widespread in pre-Islamic Arabia, the Qur'an also mentions that pre-Islamic Arabs used to bury
their daughters alive.
"And when one of them is informed with the (birth of) a daughter, his face will be black
(red) and he will be very angry" (An-Nahl/16: 58). Likewise in the QS at-Takwir / 81: 9
“For what sin was he killed?”
They regard women as a source of humiliation and humiliation. This is based on a sense
of fear, if there is an increase in a daughter that will cause an economic burden for them,
because they are considered unable to be invited to war and feel humiliated if their daughter
will become the target of enemy captives to become slaves.
In the era of ignorance, when a son dies, the guardian of the deceased is more entitled to
inherit than the wife he left behind. If the guardian wants to marry a widow who has died, or
to marry someone else, then the guardian is more powerful than the real female guardian. In
connection with the passage of the law that is detrimental to women, then Allah SWT sent
down QS An-Nisa / 4: 19
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Women's Professional Career at the Time of the Prophet SAW
Some women at the time of the Prophet were involved in economic activities. This is
evidenced by a number of important names such as the first wife of the Prophet, namely
Khadîjah bint Khuwailid as director of the company. She is a career woman profile, a tough
worker, high work ethic, and balanced by her managerial skills and business instincts that are
so stunning. He stepped out of the bounds of customary norms prevailing at the time of
jahiliyyah that women had to stay at home and business matters were the business of men. But
not so with Khadîjah, he made several international business trips to Sham (Syria) and several
other foreign business cities and returned to Mecca with new merchandise around the 6th
century (Azzuhri, 2009).
Although in general women lack freedom in their careers, but later, great female figures
such as Umm Mukminin Khadîjah emerged who supported the da'wah of Rasulullah SAW both
materially and spiritually. In fact, the death of Khadijah and Abu Talib is called the "Year of
Sorrow" (Cik, 2020).
Siti Khadijah who lived during the jahiliyah period, where at that time women were not
valued and respected by the community, but young Khadîjah already had business potential in
her, it was proven that Khadjah had become an entrepreneur at the age of 45 years and the
Prophet Muhammad himself was his staff . Even the Prophet Muhammad played a big part in
developing Hadijah's business which was later married by Rasulullah. Khadîjah as a pious wife
has helped a lot in the da'wah and struggle of the Prophet through her wealth and all her strength
for the success of the Prophet's da'wah.
Khadîjah, the wife of the Prophet Muhammad, who grew up in the midst of a respected
and rich family, did not make Hadijah an arrogant person. Precisely the privilege that is in him
makes him humble. The nickname at-Thăhirah was pinned to him as an appreciation that
Khadjah was a person who was able to maintain her chastity (Taman, 2008). In 575 AD,
Khadijah's mother died. 10 years later, his father died. Being an orphan along with an abundant
inheritance for some people can make themselves complacent and splurge. However, it was
not so with Khadijah. Precisely the death of her parents made her grow into an independent
woman. Khadîjah continued his family tradition as a merchant. Khadîjah's cold hands made his
family business thrive.
In his da'wah the Prophet also gave instructions about trading or buying and selling to a
woman named Qilat Ummi Bani Ammar. Some narrations say that the Prophet SAW once gave
instructions to women about buying and selling. One of them was Qilat Ummi Bani Anmar
who was given instructions by the Prophet regarding price fixing. The Prophet advised him:
"If you want to buy or sell something, then set the price you want to buy or sell it. Either then
you are given or not" (Shihab & Syakur, 2011).
Other women who took part in business and contributed to the economy at the time of the
Prophet were Zainab bint Jahsy who worked as a tanner for animal skins, Umm Salim bint
Maihan worked as a bridal makeup artist, and Al-Syifa' a woman who was good at writing was
assigned by Khadîjah 'Umar handle the market of the city of Medina. In the book At-Tabaqat
al Kubra it is stated that Abdullah Ibn Mas'ud's wife is known as a successful entrepreneur and
actively works because her husband and children at that time were unable to meet the needs of
their family. He said to the Prophet SAW: "Dear Messenger of Allah, I am a woman who has
skills. I sold the result of that skill because I, my husband and my son don't have anything. I
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did that to provide for them." The Prophet SAW said: "You get a reward from what you spend
for them" (Syuqqah, 1997).
There is also Ummul Mukminin 'Aisyah bint Abu Bakr ash-Siddiq. During her lifetime,
'Aisyah narrated 2,210 hadiths, the most of her time and taught at Islamic recitation assemblies
which were devoted to women. Because of the depth of her knowledge, 'Aisyah was also often
asked for a fatwa by Caliph Umar bin Khattab (Furi, 2001). As experienced by Fatimah who
pounded wheat to meet daily needs. Then, he complained his hand roughly to the Prophet
SAW. However, he never encouraged Fatimah to fight against her husband or even told her to
find a maid (Furi, 2001).
Working in the View of the Qur'an
Work is an activity that is usually carried out by adult humans in general, by doing work
from various disciplines and professions, which are carried out throughout the day and even a
small part of them do full work day and night. Charity or work in Islam is a recommendation
and even an obligation that must be carried out in meeting daily needs, by working, a person
will meet his needs so that he can worship in peace. Allah's advice regarding work is contained
in the Qur'an:
The verse above explains the recommendation to seek bounties on earth by scattering and
doing activities. This suggestion is a sign of the obligation to find work to meet daily needs.
Terms Related to Women in the Qur'an
The term "al-Unts"
The word comes from the word means "limp", soft (not hard), smooth"
(Munawir, 1997). As with the word generally refers to biological factors. Also used for other
species besides humans such as animals and plants. Its equivalent in English is female, which
means female or female. The use of the word al-untsa in the Qur'an is repeated 29 times, 17
letters and 26 verses in various forms with various forms, such as the word of Allah SWT in
QS. Ali Imran/3:36
So when 'Imran's wife gave birth to a child, she said: "My Lord, I actually gave birth to a
daughter; and Allah knows best what she gave birth to; and a son is not like a daughter. Indeed
I have named him Mary and I ask protection for him and his descendants to you from the
accursed devil."
In the Qur'an the word al-untsa is always juxtaposed with adz-dzakar. The word al-untsa
comes from the word unts which means weak, soft and smooth. The word al-untsa refers to
biological factors. The word al-untsa is repeated 30 times in various forms and all of them have
a female meaning in terms of gender. As in QS. al-Nisa [4]: 124 which reads:
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"Whoever does righteous deeds, both male and female, while he is a believer, then they
will enter Paradise and they will not be wronged in the slightest."
In this verse both men and women will enter heaven if both do good deeds, there is no
difference between the two.
In terms of its derivation in the dictionary and the context in which it is used in the Qur'an,
the word
is more consistent than the word . The derivation from the root found in
several forms and meanings as previously explained. Similarly, its use in the Qur'an, the word
which is repeated 30 times in various forms, has no other meaning than (gender) female.
The term "al-Nis"
The word al-Nisâ /
is the plural form of the word al-mar'ah/
which means mature
or mature woman (Kemenag, 2007), in contrast to the word
means female gender
in general, from babies to old age. The word
means female gender, equivalent to the word
which means male gender. Its equivalent in English is woman (plural women), the
opposite of the word man. This word in addition to meaning female gender also means wife
(al-zauj/
.).
The word al-Nisâ/
in various forms is repeated 59 times in the Qur'an with a tendency
to understand and mean as a wife (as in Al-Baqarah/2: 223) and female gender (as in An-Nis â
/4: 32).
The term "al-Mar'ah"
The word al-mar'ah or al-imra'ah has the same meaning, namely woman. Like al-mar',
the word al-mar'ah denotes maturity and maturity (al-kamilah). That is why in the Qur'an the
word imraah which is repeated 13 times is always interpreted with a wife like the wife of Noah
in the QS. at-Tahrim/66:10, then QS. al-Qashash/28: 9 about the wife of Pharaoh, QS. Ali-
Imran/3:35 also shows the story of Imran's wife. The word al-mar'ah/al-imra'ah comes from
the word mar' which means "good, useful". From this word was born the word al-mar'ah which
means woman and al-mar' means man. The word al-mar'ah in the Qur'an is repeated 24 times
in 15 surahs and 25 verses in various forms which are always interpreted as the wife (Al-
Zaujah), like Pharaoh's wife in QS. al-Qasas28:9.
“Pharaoh's wife said (to him), “(This child) is a comfort for me and for you. Don't kill him.
Hopefully he benefits us or we take him as a child." They did not realize (that it was the child,
Moses, who would later be the cause of their destruction).”
The term "al-Zaj"
In Arabic, the word zauj (partner) means husband (ba'l) as well as wife (zaujah); which is
the opposite of fard (alone without others) (Kazhim, 2007). Zauj means two (pair), either male
or female as Allah says:
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…
"It is He who created pairs, male and female" (Surah An-Najm/53: 45). However, pairing
here is not just a male and female concept. Allah has created everything in pairs. Either
materially or non-materially. The couple created by Allah is not just about the opposite sex,
but includes a wider material aspect. After more in-depth analysis, it turns out that the material
was created in pairs such as electrons and protons, negative and positive. This is in accordance
with what Allah stated in his word:
"Glory be to God who has created pairs of all, both from what the earth grows and from
themselves and from what they do not know." (Surah Yasin/36:36)
The word al-Zauj comes from the word zâja-yazûju-zaujan, etymologically means "to sow,
to incite". In its use the word al-zauj is usually defined by each pair of something in pairs, male
or female, male or female for animals. In fiqh books, the wife is called zaujah and the husband
is called zauj. Nahw experts consider the word alzauj to have two meanings, namely the
meaning of muzakkar and the meaning of muannats (Umar, 2010). In the Qur'an the word al-
zauj is repeated 81 times in 39 chapters and 66 verses in various forms like QS. Al-A'raf/7:19
"(And Allah said): "O Adam, dwell you and your wife in Paradise and both of you eat
(fruit) wherever you like, and do not both of you approach this tree, then you both become of
those who unjust."
Abstract Relationship of Untsa, Nisa, Mar'ah and Zauj
Regarding the relationship between the terms Untsa, Nisa, Mar'ah and Zaûj, according to
the author, there is a clear mention of the Qur'an about women and some are in the form of
terms. The only female name that is clearly mentioned in the Qur'an is Maryam Putri Imran.
Al-Qur'an designations for women in the form of terms are al-Nisa', al-Untsâ, al-Mar'ah, al-
Zaujah generally expressed in the Qur'an in the context of talks about marriage, conjugal
relations, divorce, inheritance and genitalia or modesty.
As said by al-Nisa', the word al-Mar'ah is also used for mature women or wives, both of
which are more oriented towards female reproduction. The word al-Untsâ is usually defined by
the female gender from infancy to old age, has no meaning other than that which refers to
biological factors. While al-zauj can be interpreted with something in pairs such as humans
(male and female or husband and wife) or animals (male and female) and others.
Al-Qur'an Motivation for Women to Have a Professional Career
The Professional Role of Mothers in the Qur'an and Hadith
While the understanding of the terminology as conveyed by al-Asfahani in al-Mufradat fi
Gharib Al-Qur'an is a mother who gives birth, be it a close mother (the mother who gave birth
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to us), or a distant mother (the mother who gave birth to the person who gave birth to
us/grandmother). This is the reason why Eve is called ummuna, even though her life span is
far from ours, but she is the first mother in the world. The word al-umm also means anything
that is a source of existence, education, improvement, and the beginning of something else (li
kulli ma kana aslan li dagui sya'in aw tarbiyatihi aw islahihi aw mabda'ihi). Meanwhile,
according to al-Khalil, al-umm means everything that includes what is around it (kullu syai'in
dumma ilaihi sairu ma yalihi).
For most people, success is still measured by the success of reaching the top of positions
in offices, companies, government institutions, and others related to material. This worldly
perspective shifts and belittles the housewife profession. The writer found that a housewife
with a higher education felt 'low self-esteem' and was embarrassed to answer when her friend
asked about her profession. She said “I am just a housewife.”
For women who have made their choice to work as housewives, they should not be
ashamed or feel inferior. No matter how high her academic degree is, keep a career as a mother,
don't undermine her honor. True honor is honorable in the sight of Allah, not before humans.
"O mankind, We created you from a male and a female. Then We made you nations and
tribes, so that you might understand one another. Indeed, the most honorable of you in the sight
of Allah is the one who is most clean from shirk. Indeed, Allah is Knowing, Expansive in His
knowledge." (Surat al-Hujurat/49: 13).
Housewives who make the afterlife, piety to Allah SWT as a reference, are ideal
housewives and very honorable. Therefore, the role of mothers cannot be underestimated in
raising, guiding children in order to prepare and build a more advanced society for the nation's
future (Asrori, 2015). Civilization of society is formed fundamentally from household civility.
While a mother is one of the determinants of building the etiquette of her family members,
especially their children. Sentence (mother is the first madrasa)
For her children, this
is true, because her function is very vital as a child's first teacher, therefore a mother is also
required to provide professional teaching even though she is at home. In a hadith, Rasulullah
SAW said that the housewife is the manager of the house.
“Each of you is a leader and will be held accountable for his leadership. The head of state
is the leader and he will be held accountable for the leadership of his people. The head of the
family is the leader for his family and he will be held accountable for his leadership . A woman
becomes a leader in her husband's house, she will be held accountable for it." (Narrated by
Bukhari).
Smart, pious, shalihah children are born from a good home upbringing. Sayyidah Fatimah
az-Zahra was also not born except to a great mother named Khadijah ra. Imam Syafi'i, born of
a pious mother and intelligent in educating. Because it is a very influential factor for children,
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and the quality of the household, it is not wrong that the Prophet SAW said
Heaven is under mother's feet ." (HR. Ahmad)
This hadith has an important meaning, namely, the position of the mother is very
respectable, the professional work of a housewife must be associated with Jannah as a goal.
Therefore, it is not appropriate if a mother feels inferior with a career as a housewife, instead
she should be proud because of a noble profession by His side.
A good society begins with a good household. A good household is very much determined
by the mother's intelligence in managing family members to become civilized individuals. And
the quality of the housewife depends on the way she thinks about the household. Below are
some of the requirements for a mother to have a professional career to become a quality and
respectable housewife (Mulia, 2005).
First, having time management unlike office workers who are always set on time, a
housewife has the right to manage her work time. The boss for him is himself. Lazy-diligent,
slow-dexterous, depending on how he can manage his time professionally. Utilize time
optimally-effectively and efficiently. When is the right time to vacation, play, study and recite.
Prayer times in congregation and reading the Qur'an for children must be scheduled properly.
Everything must be planned according to the portion. Second, educate yourself, Mother is an
educator, so she must have sufficient knowledge as a provision to discipline children (Ulwan,
1994). "Mother is the first madrasa." As a madrasa, it is very appropriate if there is a mother
with a doctoral education. A master or doctor does not need to be ashamed of a career as a
housewife. Think of this work like office work. Professional, orderly and disciplined home
management. Have a work agenda book that has good targets. They also get a salary. It must
be instilled in the heart, the salary is Allah SWT who pays it. So, Allah's 'salary' should be
proud, because it is incomparable when compared to human wages.
However, educated does not have to be highly educated. Insights can be obtained without
going to college, maybe even not inferior to college. Join recitation assemblies, or other
knowledge assemblies. Maybe knowledge is taken from attending seminars. This can be added
with the insight given by the husband. So mother, be smart. And the career of a housewife is
actually the career of a smart and respectable Muslimah. To be sure, religious insight becomes
the most important, especially creed.
The Position of Women's Career Earnings
Even though household expenses are borne by the husband, in Islamic law it is permissible
to assist her husband in earning a living on the condition that it does not interfere with the
implementation of his obligations as a housewife.
Women are allowed to provide a living for their husbands, children and household from
the results of their hard work, as tabrru' even though providing for the family is a
responsibility/obligation for the husband as long as the woman is willing to give zakat on her
wealth to her husband, but the husband is not allowed to give zakat on his wealth to his wife. ,
because the wife is his dependents (al-Ghazali, 2016).
According to the author, Islam tolerates the existence of women as a new force in earning
a living with the developments of the times that affect the order of life, namely making humans
forced by new needs that change needs that were originally only secondary to primary needs.
Maybe a husband is no longer able to carry the burden of his own obligations, because there
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1143 Interdisciplinary Social Studies, 1(9), Jun 2022
are many dependents to support, such as many children, or because of narrow job vacancies.
In this case, the wife must help her husband to maintain the sustainability and authority of his
family and the welfare of the children in the future.
On the other hand, women who work outside the home are still entitled to receive a living
from their husband who is considered capable of providing sufficient, as long as she works
outside with the permission or approval of her husband, except that before marriage the wife
has a permanent job, this must be discussed with her husband because the livelihood is is the
husband's obligation in the household (an-Nisa/4: 34). Women have a dual role or work outside
the home, the negative side of which is highlighted by some people than the positive, both
inside and outside Islam.
Ibn Ahmad Dahri said that a woman who has a career does not fully function as a
housewife. Though this function absolutely must exist in every family. Because, if the wife
works, then who has to entertain her husband after coming home from work, it is certain that
the family will fall apart if the wife cannot provide full service to her husband (Dahri, 1993)
and there are many more highlights or negative views of women who work in the public sphere.
Scholars' Views on Women's Careers
In Islam, women have the right to own property and to spend, use, rent, sell or mortgage
or rent out their property. Regarding the rights of career women or women who work outside
the home, it must be emphasized beforehand that Islam views women because of their roles
and duties in society as mothers and wives as noble roles.
There is no helper or household assistant who can take care of the child and replace the
mother in the task of educating and raising him. A woman also has an obligation to her husband
to take care of herself, the household and the children. Islam also encourages women to stay at
home as mentioned in the Qur'an:
…
"Mothers should breastfeed their children for two whole years, that is, for those who want
to complete breastfeeding. And it is the duty of the father to feed and clothe the mothers in a
makruf way.” (Surat al-Baqarah/2:233) and in another verse.
The opinion of Ibn Kathir in this verse, that they are still women staying at home, so they
should not leave the house unless there is a syar' or emergency need. Meanwhile, according to
Asy Syaukani, actually the meaning of the above verse is "Ordering them (women) to stay and
settle in the house, and isn't she (the woman) a cooler of views. Umar bin Khothab once said:
"Simplify the women in dressing, verily one of them if he has a lot of good clothes and
jewelry it will make him happy to leave the house."
However, there are no instructions or provisions in Islam which state that women are
prohibited from working outside the home, especially if the work requires the role and handling
of women. For example nurses, teaching children and in terms of medicine. In the following
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1144 Interdisciplinary Social Studies, 1(9), Jun 2022
below, the author presents some opinions of scholars about whether or not women have a career
in Islam outside the home
The interpretation of the Ministry of Religion (2008) argues that Islam does not prohibit
women from working outside the home, as long as they understand the conditions that allow
women to work and they can fulfill them. These conditions are based on the verses of the Qur'an
and the hadiths regarding women which cover the rights and obligations that have been
established by Islam.
According to al-Qardhawi (2003), the law of women working in Islam can become
obligatory if no one else in the family can provide for them such as sick and elderly parents
and no other children who can earn a living. As for a wife can also earn a living in place of her
husband if her husband is sick and is no longer able to work.
Although there are differences of opinion, it is not stated in the Qur'an that women are not
allowed to work. In Islam, women can work, especially if they meet the requirements and the
Shari'a or provisions in Islam and work according to their nature, such as sewing, trading, being
a nurse, doctor, teacher and other noble jobs.
The Qur'anic View of Women's Professional Careers
The verses relating to this are among others: QS an-Nahl / 16: 97
According to M. Quraish Shihab, the word
(Sâlih/soleh) is understood in the sense of
good, harmonious or useful and not damaged. A person is judged to be righteous if he can
maintain the values of something so that his condition remains unchanged as it is. Thus
something still functions properly and is useful. It also includes the word "doing good deeds"
the effort of a person to find something that is lost, or reduced in value, not or less functional
and useful, then carrying out activities (repairs) so that what is lacking or lost can be reunited
with something better than that. who finds something that has been useful and works well, then
he does activities that give rise to added value for that thing, so that the quality and benefits are
higher than before (Shihab, 2010).
M. Quraish Shihab said that the Qur'an does not explain the benchmarks for fulfilling these
values or benefits and anxiety. The commentators also differed in opinion, M. Abduh, for
example, defined pious deeds as "all actions that are useful for individuals, families, groups
and humans as a whole" further M. Quraish Shihab said that the Qur'an (Ridha, 1990), although
not explicitly explained what is meant by good deeds, but if one explores the examples
presented about al-Fāsad (damage) which is the antonym of piety, then at least the author can
find examples of pious deeds.
Activities that are considered by the Qur'an as destruction include: destruction of plants,
human generation and environmental harmony, as indicated in QS al-Baqarah/2: 205, treason
and fraud QS an-Naml/27: 49, sacrifice religious values QS Gâfir/40: 26, and arbitrariness QS
al-Fajr/89: 11-12.
Efforts to avoid and prevent the things above are part of good deeds. The greater the effort,
the higher the value of the quality of human life. Vice versa. Of course what the author
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1145 Interdisciplinary Social Studies, 1(9), Jun 2022
mentioned above is just an example, it is really a very wide field of pious charity that stretches
out on this earth.
According to Ibn Kathir, this verse is a promise from Allah to those who do pious deeds,
namely deeds that are in line with the Qur'an and the Sunnah of the Prophet SAW, both men
and women, both humans and jinn, while the mother feels at ease with faith. to Allah and His
Messenger. The promise is that Allah will give him a good life in this world and will reward
him in the hereafter with a better reward than what he did. A good life includes all kinds of
pleasures that make the heart happy, both in this world and in the hereafter (Kasîr, 1990), this
is as emphasized in the hadith narrated by Ahmad from 'Abdullah bin 'Amr, that the Prophet
SAW said:
"Really lucky is the person who surrenders who is given sufficient sustenance, and is given
satisfaction by Allah SWT with what He has given " (Ahmad history from Abdullah bin 'Amru
bin al-As) (al-Suyuti, 1990)
This hadith was also narrated by Imam Muslim, at-Tirmizi and Ibn Majah from the history
of Ibn 'Amr. In another hadith Imam Ahmad narrates from Anas bin Malik that the Messenger
of Allah said:
From the interpretation of Surah an-Nahl verse 97 mentioned above, it can be concluded
that this verse is one that emphasizes the similarities between men and women in matters of
devotion and good deeds, the only difference being in the quality of their piety (QS. al-
Hujurat/49:13). According to the author, this verse also shows how women are required to be
involved in activities or jobs that are useful and have careers for the benefit, both for
themselves, their families, communities, nations, and even for the benefit of humanity as a
whole. If the man or woman is a believer, Allah will give them a good life in this world and a
better reward for what they did (Dzuhayatin, 1997).
Thus, it is clear that Islam by adhering to the Qur'an and the Sunnah of the prophet, does
not prevent women from entering various professions according to their expertise, such as
working as teachers, lecturers, doctors, businessmen, ministers, judges and others, as long as
in their duties, they still pay attention to the laws or regulations that have been established by
Islam, for example; not neglected his affairs and duties in the household, there must be
permission or approval from her husband, if he is a husband, also does not bring negative things
to himself and his religion.
Domestic and Public Career Roles for Women
Domestic roles are generally carried out in family life. The issue of who should carry out
the domestic role, since the last few decades, has become a hot debate among the classics who
adhere to traditional roles and feminists who fight for the equality of gender roles between men
and women. Regarding the questions that develop in society in general, the answer is that it is
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1146 Interdisciplinary Social Studies, 1(9), Jun 2022
a woman who should be the one who should carry out the domestic role. Related to the
condition of women working, the obligation to carry out domestic roles is also women (Baidan,
1999). Generally, the answers are submitted by men and women who still hold traditional roles,
even some cultures also require that women do it compared to men. However, what if there are
men who carry out domestic roles, is it a strange thing, the answer is no.
The author does not mean to state a defense against the classics regarding traditional roles
or feminists who fight for equality of roles. Some research evidence shows that many men have
realized that with current living conditions, a balance of roles can be done. Based on several
research results, not only women do domestic roles, but men also do them. Some of these
studies were conducted in Indonesia, using subjects who have a patriarchal culture. This means
that there is evidence that men already have an awareness of domestic roles. This is what the
author calls personal awareness of the function for optimizing family life (Mulia, 2005).
If women have to leave the house to work, then the following things must be considered
(Thaha & Aditwayan, 1992):
1) Get permission from his guardian. A guardian is a relative of a woman who includes
the nasabiyah side (lineage, as in an-Nur: 31), the sababiyah side (marriage ties, namely
the husband), the ulul arham side (distant relatives, namely the same mother's brother
and biological uncle from the third party ). mother and male offspring from both), and
the leadership side (i.e. a judge in marriage or who has authority such as a judge). If the
woman is married, then she must get permission from her husband.
2) Dress according to syar'i. The requirements for syar'i clothing are covering the whole
body other than the excluded parts (face and palms), thick and not transparent, loose
and not tight, not flashy in color (which is tempting), and not wearing fragrance.
3) Safe from slander. What is meant by being safe from slander is that from the time the
women set foot out of the house until they return home, they have maintained their
religion, their honor, and their chastity. To maintain these things, Islam commands
women who go out of the house to avoid khalwat (to be alone with a man who is not a
mahram, without being accompanied by a mahram), ikhtilath (mixing between men and
women without being separated by a veil), maintaining a good attitude and speech (not
softening the voice, lowering the gaze, and walking properly, not waddling).
4) There is a mahram when traveling. This is based on the hadith of the Prophet SAW "A
woman should not travel except with her mahram."
When these conditions have been met, women are allowed to leave the house even to work.
But it should be understood again, what types of work can be done by women, according to
Islamic rules. Some of the jobs that are allowed for women, as long as the above conditions are
met, include:
1) Doctors, nurses, midwives, and jobs in other medical services, such as cupping,
pharmacists, laboratory workers. Female doctors treat female patients, children, as well
as adult males. To treat adult men, the conditions are in an emergency situation, for
example during a war, where other men are busy fighting, and also when a male
specialist doctor is not found in the country. One of the arguments that allow it is that,
from ar-Rubayyi' bint Mu'awwidz, she said: “In the past, we were with the Prophet. We
give water and treat the injured, and return the bodies (of the Muslims) who died to
Medina." Another proof is that, from Anas, he said: “In the past, when the Messenger
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1147 Interdisciplinary Social Studies, 1(9), Jun 2022
of Allah went to war, he took Umm Sulaim and some Ansar women with him. They
poured water and treated the injured." Imam Nawawi explained the hadith above,
regarding the permissibility of women to give treatment only to their mahram and
husband. As for other people, treatment is carried out by not touching the skin, except
for the part that is needed.
2) In the military and police sectors, it is only limited to work done by women, such as
imprisoning women, female search officers, for example in border areas and airports.
3) In the field of teaching (ta'lim), it is permissible for women to teach adult women and
young women. To teach men, it is okay if they are treated, as long as they maintain
etiquette, such as wearing the hijab and keeping their voices.
4) Weaving and sewing, of course, are permissible jobs and are in accordance with the
nature of women.
5) In agriculture, it is permissible for women to plant, sow seeds, plow the land, harvest
crops, etc.
6) In the field of commerce, women are allowed to buy and sell. In the hadith of the
Prophet SAW, which states that one of the signs of the apocalypse is the proliferation
of commerce so that women help their husbands trade. This hadith does not forbid
women's activities in commercial activities.
7) Slaughter and cut meat. Although there are opinions that allow this work for women,
but in fact it is not in accordance with the nature of women because it makes their body
parts exposed while working, such as arms and legs.
8) Beauty make-up. Of course this is allowed on condition that you do not do things that
are prohibited, such as connecting hair, filing teeth, tattooing the body, plucking
eyebrows, it is also forbidden to see women's nakedness which is forbidden. It is
forbidden to use objects that are harmful to the body, and it is forbidden to tell the
beauty of the woman she has made up for to other men, including the husband of the
make-up artist herself.
CONCLUSION
Islam provides opportunities regarding professional careers, for anyone, both male and
female, to develop themselves to be of higher quality so that they are able to provide benefits
to others. The double burden is not only for women, but also for men, this ideal model of
cooperation between men and women so that no one party is harmed and subordinated so that
harmony occurs. It is just that Islam forbids women from pursuing careers outside the home
but neglecting their responsibilities as housewives. Prioritizing a career in order to pursue a life
that exceeds its nature is actually contrary to the values of Islamic teachings.
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