Shariat has not originally put the responsibility of earning a living on a woman. Rather, men have been made obligated to earn a living. Therefore, the maintenance of girls until marriage has been made obligatory on the father and after marriage on the husband, these people are responsible for her maintenance. (Surat al-Nisaa: 34) Translation: Men are rulers over women for the reason that Allah, the Exalted, has made some has given preference to others and for the reason that men have their Money has been spent.

Therefore, if a woman does not face economic hardship under certain circumstances, then it is not a desirable act in the eyes of the Sharia to leave the house and go for a job just to raise the standard of living and to create profit in life. But if the woman is facing financial hardship and the husband is unable to take responsibility for her, or if she is complacent, or the woman is a widow and it is not possible for her to earn a living by staying at home, then such compulsion and necessity will be allowed to leave the house for work at the time of.

However, the jurists have allowed the deceased to go out of the house day in and day out to earn a living. But the first condition for the legality of going out to work in times of such compulsion and necessity is that the work of the job is a legitimate work per se and not a work that is illegitimate or sinful because the employment of prohibited and illegitimate work is illegitimate in any case.

In the event that employment is inevitable for a woman and with the condition that that employment is legitimate work, the second necessary condition is to fully obey the Seventy Commandments and Hijab, its details are as follows in the light of Sharia teachings.

(a): There is complete relaxation of the Sharia Purdah, although it is permissible to uncover the face and hands when going out in cases of dire need; But if there is a fear of fitnah, it is necessary to refrain from opening them, in the present age which is a fearful age of fitnah, in normal circumstances, the order is to hide the face.

(b): Clothing should be plain, simple and body-hugging, not flamboyant, absorbent, but attractive and semi-naked, and not revealing any part of the body; Because in the hadith, there is a prohibition and a promise for a woman to wear such a dress: Rabb Nisa kasiyat ariyat mamillat wa miilat, la yidkhlan jannah wala yajdan rehaha and rehaha liujjad min masirah kaza and kaza (Muslim Sharif: 1/397). Translation: There are some women who are going to wear clothes (but) they are naked, they are going to seduce others and they are going to be seduced themselves (such women) will never enter Paradise nor will they be able to smell its fragrance even though His sow will come from so far away.

(c) Along with adornment and adornment, it is forbidden to put on perfume, it is prohibited in the Holy Qur’an, it is said: “Wala tabarjna tabarjuja al-Jahiliyyah al-Awli” (Ahzab: 33). It has been declared: Total adultery and woman if I’tatarat fimrat balamjals fahi kadza waqdah means adultery (Tirmidhi: Number: 2786), translation: Every eye is adulterous and when a woman passes by the assembly wearing perfume, she commits adultery. She is going to do it.

(d) Do not mingle with men at all. If it is the turn of a casual conversation with a man, a woman should adopt a firm tone instead of a flexible style of conversation so that unnecessary worries and thoughts do not arise in the heart. Allah Almighty says: So do not submit to the saying of the disease of the heart.

(e) Don’t go out wearing jewelry that makes a sound. And don’t touch their legs so that they know what they are hiding.

(f) Not to be negligent in domestic affairs due to employment, thereby losing the rights of husband and children; Because the first and most important responsibility of a woman is the education and training of children and household affairs, employment is a secondary thing, the Shariat did not even oblige a woman to do it.

(g) Peace be on the way; That is, there should be no fear of any evil or temptation during transportation. The aforementioned conditions are proved by the Qur’an and Hadith, the jurists have clarified them, taking these conditions into consideration and following them, if a woman takes up a legitimate job, there may be scope for it; But it is important to consider that in most places most of these conditions are missing during employment, and it is also important to consider that while some benefits are felt from women’s employment, there are many negative effects on society. are also reading; For example: family maintenance ends, the mood and style of spouses become distant from each other, the training of children is handed over to the nursery, as a result of the woman’s job, the problems of divorce and separation are also happening frequently. If a woman is forced to work due to economic hardship, then in case of taking up a job from time to time, she should have full faith in Allah and His Messenger and a firm belief in the rules of Islam, like a Muslim woman who has a firm belief in the rules of Islam. While acknowledging the hijab, one should take pride in adhering to and following the Shariah directives of the hijab, as it is a special commandment of Islam and its motto; Therefore, a woman should consider in her own circumstances what level of employment she needs and what issues she will have to accept in order to get a job. Of which the status of a Muslim woman