Are women allowed in Islam to work just like men do?

[azc]

Yes there is a fiqh of minorities that applies in the West so not all rulings from 'back home' applies here:

It is not unlawful for a woman to work, whether she needs to work or chooses to do so. You have already outlined the conditions under which it is permissible for a woman to work:

1. The work is halal.
2. The environment is safe.
3. She observes Islamic etiquette.

Those who say that it is unlawful for women to work outside the home may be taking that position in recognition of certain forces or anxieties specific to that culture.

http://seekershub.org/ans-blog/2010...r-me-to-work-even-if-i-observe-proper-limits/

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Islamic teachings are applied to all Muslims equally regardless of which part of the world they live in. Islamic teachings aren't subjected to specific culture or society.

I don't have any evidence/precedent from seerah of prophet :saws: or seerah of sahaba :ra: that they ever permitted or encouraged their wives to work outside of their homes.

Is the husband not able to earn money to give a comfortable life to his family..?

Then what's the need of seeking any leeway for wife to work with non mehram...?

However, in gyneocolgy Muslim female doctors are required. Reason is obvious and self explanatory.

 

[AbdurRahman.]

Islamic teachings are applied to all Muslims equally regardless of which part of the world they live in. Islamic teachings aren't subjected to specific culture or society.

I don't have any evidence/precedent from seerah of prophet :saws: or seerah of sahaba :ra: that they ever permitted or encouraged their wives to work outside of their homes.

Is the husband not able to earn money to give a comfortable life to his family..?

Then what's the need of seeking any leeway for wife to work with non mehram...?

However, in gyneocolgy Muslim female doctors are required. Reason is obvious and self explanatory.

There is a fiqh of minorities (fiqh al aqaliyat) that ahlus sunnah scholars specialise in so it's according to Islam. Shaykh Abdullah ibn bayyah is one of those specialists and he is a well renouned authority amongst Scholars; see:

http://www.virtualmosque.com/islam-...g-in-non-muslim-lands-dr-abdullah-bin-bayyah/

https://youtu.be/kF63PHF4lmw

In many cases it's just a matter of difference of opinion within the same madhab and this ruling could be one of them

What you say is correct regarding fard matters but not all fiqhy matters

There is a difference of opinion between salafi's and madhabis as to how to go about learning Islam and there is a consensus amongst the latter that taqleed (accepting what the reliable Scholars say without them having to provide evidence) is the way for laymen and that fatwa was approved by well renouned Hanafi Shaykh Faraz Rabbani so we can accept it on trust.

the fatwa notes that one of the condition of women working is to maintain hijab and no free mixing thus it's not allowing to work with non-Mahram and any unavoidable participation with non-mahram will be strictly on a necessity and and minimal contact basis:

Question: I would like to know if women are allowed to work in environments where they will have to interact with men if they dress and interact modestly and limits interaction with the opposite gender as much as possible? ....


A. You have already outlined the conditions under which it is permissible for a woman to work:

1. The work is halal.
2. The environment is safe.
3. She observes Islamic etiquette.

http://seekershub.org/ans-blog/2010...r-me-to-work-even-if-i-observe-proper-limits/

 

[azc]

There is a fiqh of minorities (fiqh al aqaliyat) that ahlus sunnah scholars specialise in so it's according to Islam. Shaykh Abdullah ibn bayyah is one of those specialists and he is a well renouned authority amongst Scholars; see:

http://www.virtualmosque.com/islam-...g-in-non-muslim-lands-dr-abdullah-bin-bayyah/

https://youtu.be/kF63PHF4lmw

In many cases it's just a matter of difference of opinion within the same madhab and this ruling could be one of them

What you say is correct regarding fard matters but not all fiqhy matters

There is a difference of opinion between salafi's and madhabis as to how to go about learning Islam and there is a consensus amongst the latter that taqleed (accepting what the reliable Scholars say without them having to provide evidence) is the way for laymen and that fatwa was approved by well renouned Hanafi Shaykh Faraz Rabbani so we can accept it on trust.

the fatwa notes that one of the condition of women working is to maintain hijab and no free mixing thus it's not allowing to work with non-Mahram and any unavoidable participation with non-mahram will be strictly on a necessity and and minimal contact basis:

Question: I would like to know if women are allowed to work in environments where they will have to interact with men if they dress and interact modestly and limits interaction with the opposite gender as much as possible? ....


A. You have already outlined the conditions under which it is permissible for a woman to work:

1. The work is halal.
2. The environment is safe.
3. She observes Islamic etiquette.

http://seekershub.org/ans-blog/2010...r-me-to-work-even-if-i-observe-proper-limits/

1: Would you quote this permission from adilla e shariah...?

2: Concerning fiqh aqliat, what the muqees alaih (quranic verse or hadith or consensus of sahaba :ra: ) is for this permission..?

 

[AbdurRahman.]

1: Would you quote this permission from adilla e shariah...?

2: Concerning fiqh aqliat, what the muqees alaih (quranic verse or hadith or consensus of sahaba :ra: ) is for this permission..?

How is it possible that the ruling of Allah could vary from place to place?

One scholarly answer is found in the Islamic legal concept of darura or "vital interest" that sometimes affects the shari'a rulings otherwise normally in force. Although the fundamental basis of Islamic law is that it is valid for all times and places, Allah Most High, in His divine wisdom, stipulates in Surat al-Hajj that "He has not placed any hardship upon you in religion" (Qur'an 22:78).

Now, the beginning of this verse is an exhortation to fight as hard as one should in jihad, which will normally result in the death of some of the combatants, a considerable hardship, but necessary to protect the religion and interests of the community as a whole. So the verse does not mean there will be no hardship in the religion at all, but rather lifts the hardship of things which are beyond the Muslims strength, which, if they were continually to bear them, would result in harm to vital interests such as their religion, persons, or property.

This means that for Muslims living as minorities, as well as for others, exceptional shari'a rulings may sometimes be effected when not to effect such exceptions from the normal rulings would vitiate a darura or "vital interest". Among the interests usually enumerated as vital in the science of usul al-fiqh or "bases of jurisprudence" are five: one's religion (din), person (nafs), having Among the interests usually enumerated as vital in the science of usul al-fiqh or "bases of jurisprudence" are five: one's religion (din), person (nafs), having offspring (nasl), property (mal), or reason (aql). The effect of shari'a rulings upon these vital interests in particular circumstances could conceivably differ in lands of Muslim minorities from those of Muslim majorities.

http://www.masud.co.uk/ISLAM/nuh/fiqh.htm

 

[ZeeshanParvez]

Yes there is a fiqh of minorities that applies in the West so not all rulings from 'back home' applies here:

.

فقه الأقليات does not consist of following dispensations and minority shaadha opinions.

 

[AbdurRahman.]

فقه الأقليات does not consist of following dispensations and minority shaadha opinions.

Did you read that link I gave above?

After that if there's any doubt left, here's another 2:


https://archive.islamonline.net/?p=5895

http://www.virtualmosque.com/islam-...g-in-non-muslim-lands-dr-abdullah-bin-bayyah/

that should clarify it. Sometimes it won't say, 'that particular ruling can be done too' but that's a matter of putting 2 +2 together.

Regarding women working in west opinion, this could be just a difference of opinion rather then fiqh al aqalaiyat, and here's a load of evidence of how differences of opinions are allowed in Islam as long as they're reached by a ahlus sunnah mujtahid Imam:

https://islamqa.org/hanafi/askimam/29635

And here's another fatwa, this time approved by a hardliner deobandi Scholar

 

[ZeeshanParvez]

Regarding women working in west opinion, this could be just a difference of opinion rather then fiqh al aqalaiyat,

You should have said that because it is a difference of opinion and not فقه الأقليات

And as per the hadith, there is always a correct opinion and an incorrect opinion.

That is why the hadith also says that the one who gets the correct opinion gets two rewards.

 

[AbdurRahman.]

You should have said that because it is a difference of opinion and not فقه الأقليات

And as per the hadith, there is always a correct opinion and an incorrect opinion.

That is why the hadith also says that the one who gets the correct opinion gets two rewards.

I did say it probably a difference of opinion, see my first reply to [MENTION=38240]azc[/MENTION]

 

[azc]

[MENTION=33551]AbdullahAziz[/MENTION]:

Fiqh of aqalliyyat is basically related to abiding by law of the land and theory of co-existence with majority community based on compatibility and amiability.

Despite this leeway preponderance aspect of every issue should be preferred to non preponderance.

But I could not find 'permission for women working with non mehram' included in fiqh of aqalliyyat.