I.e :My wife is studying to become a nurse at a University, is it lawful to: -examine patients(male or female) and give them baths which are apart of the class projects.
-examine men as a nurse in non-emergency situations at a non-muslim hospital.
-work at a home for the mentally ill where the co-workers are male and the patients are also.
Praise be to Allaah.
If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from the Bayt al-Maal (treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allaah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allaah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment.
But this permission is given on the condition that this work does not affect her duties towards her own home, husband and children, and that she has her husband’s permission, because these duties are her individual duties (fard ‘ayn), which take precedence over her responsibilities towards the community (fard kifaayah). When there is any conflict, her individual duties must come first. (Al-Mufassal by ‘Abd al-Kareem, 4/272).
Another hadeeth which describes Muslim women at the beginning of Islam practising a profession was narrated by Hafsah, concerning a woman who used to treat the wounded. Al-Bukhaari, may Allaah have mercy on him, reported in his Saheeh that Hafsah said: “A woman came and stayed at the fort of Bani Khalaf, and told us about her sister. Her sister’s husband used to go out on military campaigns with the Prophet (peace and blessings of Allaah be upon him). He had been on twelve campaigns, and she (his wife) had accompanied him on six. She said, ‘We used to treat the wounded and take care of the sick…’” (Reported by al-Bukhaari, no. 313).
But a woman’s work as a nurse or doctor is regulated by the rules indicated in other Islamic texts. Al-Haafiz ibn Hajar, may Allaah have mercy on him, commenting on the above hadeeth, mentioned some of these conditions: “What we learn from this hadeeth is that a woman is allowed to offer medical treatment to a non-mahram man (one to whom she is not related), so long as this takes the form of bringing medicine to him, for example, or other forms of indirect treatment (i.e. with no touching or direct contact involved) – except in cases where it is necessary and there is no fear of temptation (such as in an emergency situation or in the event of a disaster).”
If a woman works in complete hijaab, without touching a male patient, or being alone with him in any way, and as long as there is no fear that she may be the cause of temptation or be tempted herself, and she is not neglecting a more essential duty such as taking care of her husband or children, and she has the permission of her guardian, then it is permissible for her to work. In principle, men should be treated by male doctors and nurses, and women by female doctors and nurses. There should be no mixing of the sexes in medical treatment, except when it is necessary and as long as there is no fear of temptation.
In sha Allah.
Below are best answers to Different questions concerning muslim women Doctor/Nurse,
Question : Is one able to refer to a doctor of the opposite sex for something that a doctor
of the same gender is able to do?
Answer: If the doctor of the same gender is able to cure the patient than it is impermissible to refer to a doctor of the opposite sex.
Question : Can a man refer to a woman doctor or a woman refer to a male doctor when there is a doctor of the same gender available for such things as injections or casting broken bones?
Answer: If the doctor of the same sex is able to cure the patient than it is impermissible to refer to a doctor of the opposite gender.
Question : When there are male and female doctors of the same caliber is it forbidden for a woman to refer to a male doctor? This examination includes looking and touching.
Answer: Refer to the previous answer.
Question : Male medical students examine different parts of a woman’s body and female
medical students examine different parts of a man’s body in hospitals and medical centers. With keeping in mind that this is for learning and is part of the educational system of medicine, what ruling does this have and what is your position about its limits?
Answer: If the doctors in this country depend on the knowledge obtained from this method,the limit would be the minimum amount required. But, it is not permissible for pure intellectual purposes.
Question : Usually a few medical students are responsible for some patients in certain
parts of a hospital. Are the medical students allowed to inspect patients of the opposite
gender in order to gain experience, not to cure the patient?
Answer: If doctors in this country are dependant on the knowledge or experience gained through this, or there is another reason for it to become necessary there is no problem. Other than this, it is impermissible to look at the opposite gender.
Question : Even though there are women specialists and women workers in hospitals,
usually male doctors or hospital workers help with giving birth. Is there any problem in this?
Answer: It depends on the necessity, if it is necessary there is no problem, but if it is not
necessary there is a problem.
Question : Is there a problem with seeing pictures of nude women and men who are
Muslim but unknown to the looker. The purpose of looking at the pictures is for medical knowledge.
Answer: There is no problem to look at pictures of someone that one does not know without lust or corruption.
Question : Many professors say that the best examination is a complete examination. If
one does not pay attention to this the professor will complain about the student. But, the student, taking into consideration the conditions of the patient, determines that is unnecessary to perform many of the different types of examinations. What is the student’s duty in this situation?
Answer: The student must act according to his own religious duties.
Question: Today, in a certain city, there are male and female specialists in different
fields of medicine. What ruling does going to a doctor of the opposite sex have in this city?What if the male doctor is more knowledgeable?
Answer: This is measured by necessity. If it is necessary there is no problem.
Question: Sometimes it is possible to examine a patient by using a mirror. What ruling does not paying attention to this have?
Answer: It is not permissible to touch or look at the (patient’s) body when one can be cured without touching or looking.
Question: Is it permissible for a male doctor to touch a female patient if there is or is not
a female doctor present.
Answer: It is not permissible if it is notb necessary.
Question : Is it permissible to use the bones found in Muslim graves to learn medicine?
Does touching these bones necessitate a ghusl?
Answer: The mentioned bones must be buried, but if it is necessary for doctors to learn using these bones then there is no problem. If it is considered that a ghusl was performed on the dead bodies then there is no need to perform a ghusl after touching them. If possible, after using the bones they should be buried.
Question : What ruling does touching a part of a live human’s body that has died and
become stiff have?
Answer: Like all other parts of a live human’s body, there is no special ruling.
Question : In the case where an external part of the body, for example an arm or leg
from the opposite gender, is transferred to another person, does touching the transferred part have a problem?
Answer: If it has become part of his own body there is no problem in touching it.
Question : It is commonly seen that some laymen usually interfere in medical issues and tell patients to take certain medicine. What is the ruling if this causes death or serious injury?
Answer: If he was not a doctor and only advised a patient to take medicine and the patient,with his own will, took the medicine, there is no ruling regarding the layman.
Question : Women medical students have been taught enough regarding childbirth. Is
there a necessity for men to be areas where women are giving birth because their presence causes them to see or touch women’s bodies?
Answer: According to the question it is not permissible.
Question : It is easy to check one’s pulse or blood pressure over a piece of cloth. Is it not
forbidden to have a person of the opposite sex perform these procedures?
Answer: Touching and looking at the opposite sex is impermissible unless there is a necessity.
Question : If a part of a non-Muslim body is transferred to a Muslim body but does not
come to life, what ruling does touching this part or praying with this part have?
Answer: If the ‘urf consider it part of his body then it has the same ruling as the other parts of his body.
And Allaah knows best.
Oh Allah I have conveyed the message!!!
AssalamuAlaykumWarahmatulahiWabarakatuh
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-examine men as a nurse in non-emergency situations at a non-muslim hospital.
-work at a home for the mentally ill where the co-workers are male and the patients are also.
Praise be to Allaah.
If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from the Bayt al-Maal (treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allaah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allaah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment.
But this permission is given on the condition that this work does not affect her duties towards her own home, husband and children, and that she has her husband’s permission, because these duties are her individual duties (fard ‘ayn), which take precedence over her responsibilities towards the community (fard kifaayah). When there is any conflict, her individual duties must come first. (Al-Mufassal by ‘Abd al-Kareem, 4/272).
Another hadeeth which describes Muslim women at the beginning of Islam practising a profession was narrated by Hafsah, concerning a woman who used to treat the wounded. Al-Bukhaari, may Allaah have mercy on him, reported in his Saheeh that Hafsah said: “A woman came and stayed at the fort of Bani Khalaf, and told us about her sister. Her sister’s husband used to go out on military campaigns with the Prophet (peace and blessings of Allaah be upon him). He had been on twelve campaigns, and she (his wife) had accompanied him on six. She said, ‘We used to treat the wounded and take care of the sick…’” (Reported by al-Bukhaari, no. 313).
But a woman’s work as a nurse or doctor is regulated by the rules indicated in other Islamic texts. Al-Haafiz ibn Hajar, may Allaah have mercy on him, commenting on the above hadeeth, mentioned some of these conditions: “What we learn from this hadeeth is that a woman is allowed to offer medical treatment to a non-mahram man (one to whom she is not related), so long as this takes the form of bringing medicine to him, for example, or other forms of indirect treatment (i.e. with no touching or direct contact involved) – except in cases where it is necessary and there is no fear of temptation (such as in an emergency situation or in the event of a disaster).”
If a woman works in complete hijaab, without touching a male patient, or being alone with him in any way, and as long as there is no fear that she may be the cause of temptation or be tempted herself, and she is not neglecting a more essential duty such as taking care of her husband or children, and she has the permission of her guardian, then it is permissible for her to work. In principle, men should be treated by male doctors and nurses, and women by female doctors and nurses. There should be no mixing of the sexes in medical treatment, except when it is necessary and as long as there is no fear of temptation.
In sha Allah.
Below are best answers to Different questions concerning muslim women Doctor/Nurse,
Question : Is one able to refer to a doctor of the opposite sex for something that a doctor
of the same gender is able to do?
Answer: If the doctor of the same gender is able to cure the patient than it is impermissible to refer to a doctor of the opposite sex.
Question : Can a man refer to a woman doctor or a woman refer to a male doctor when there is a doctor of the same gender available for such things as injections or casting broken bones?
Answer: If the doctor of the same sex is able to cure the patient than it is impermissible to refer to a doctor of the opposite gender.
Question : When there are male and female doctors of the same caliber is it forbidden for a woman to refer to a male doctor? This examination includes looking and touching.
Answer: Refer to the previous answer.
Question : Male medical students examine different parts of a woman’s body and female
medical students examine different parts of a man’s body in hospitals and medical centers. With keeping in mind that this is for learning and is part of the educational system of medicine, what ruling does this have and what is your position about its limits?
Answer: If the doctors in this country depend on the knowledge obtained from this method,the limit would be the minimum amount required. But, it is not permissible for pure intellectual purposes.
Question : Usually a few medical students are responsible for some patients in certain
parts of a hospital. Are the medical students allowed to inspect patients of the opposite
gender in order to gain experience, not to cure the patient?
Answer: If doctors in this country are dependant on the knowledge or experience gained through this, or there is another reason for it to become necessary there is no problem. Other than this, it is impermissible to look at the opposite gender.
Question : Even though there are women specialists and women workers in hospitals,
usually male doctors or hospital workers help with giving birth. Is there any problem in this?
Answer: It depends on the necessity, if it is necessary there is no problem, but if it is not
necessary there is a problem.
Question : Is there a problem with seeing pictures of nude women and men who are
Muslim but unknown to the looker. The purpose of looking at the pictures is for medical knowledge.
Answer: There is no problem to look at pictures of someone that one does not know without lust or corruption.
Question : Many professors say that the best examination is a complete examination. If
one does not pay attention to this the professor will complain about the student. But, the student, taking into consideration the conditions of the patient, determines that is unnecessary to perform many of the different types of examinations. What is the student’s duty in this situation?
Answer: The student must act according to his own religious duties.
Question: Today, in a certain city, there are male and female specialists in different
fields of medicine. What ruling does going to a doctor of the opposite sex have in this city?What if the male doctor is more knowledgeable?
Answer: This is measured by necessity. If it is necessary there is no problem.
Question: Sometimes it is possible to examine a patient by using a mirror. What ruling does not paying attention to this have?
Answer: It is not permissible to touch or look at the (patient’s) body when one can be cured without touching or looking.
Question: Is it permissible for a male doctor to touch a female patient if there is or is not
a female doctor present.
Answer: It is not permissible if it is notb necessary.
Question : Is it permissible to use the bones found in Muslim graves to learn medicine?
Does touching these bones necessitate a ghusl?
Answer: The mentioned bones must be buried, but if it is necessary for doctors to learn using these bones then there is no problem. If it is considered that a ghusl was performed on the dead bodies then there is no need to perform a ghusl after touching them. If possible, after using the bones they should be buried.
Question : What ruling does touching a part of a live human’s body that has died and
become stiff have?
Answer: Like all other parts of a live human’s body, there is no special ruling.
Question : In the case where an external part of the body, for example an arm or leg
from the opposite gender, is transferred to another person, does touching the transferred part have a problem?
Answer: If it has become part of his own body there is no problem in touching it.
Question : It is commonly seen that some laymen usually interfere in medical issues and tell patients to take certain medicine. What is the ruling if this causes death or serious injury?
Answer: If he was not a doctor and only advised a patient to take medicine and the patient,with his own will, took the medicine, there is no ruling regarding the layman.
Question : Women medical students have been taught enough regarding childbirth. Is
there a necessity for men to be areas where women are giving birth because their presence causes them to see or touch women’s bodies?
Answer: According to the question it is not permissible.
Question : It is easy to check one’s pulse or blood pressure over a piece of cloth. Is it not
forbidden to have a person of the opposite sex perform these procedures?
Answer: Touching and looking at the opposite sex is impermissible unless there is a necessity.
Question : If a part of a non-Muslim body is transferred to a Muslim body but does not
come to life, what ruling does touching this part or praying with this part have?
Answer: If the ‘urf consider it part of his body then it has the same ruling as the other parts of his body.
And Allaah knows best.
Oh Allah I have conveyed the message!!!
AssalamuAlaykumWarahmatulahiWabarakatuh
On behalves of the entire Admin of The Remembrance of Allah platform
👏We say: Walhamdulillaahi rabbil aalameen.
®™💯©For: #Zikrlah
🙏Please always
LIKE☑TAG☑SHARE☑
our updates because
👍Its a "🆓Sadqa-e-Jaaria🆓"
💻Stay Connected With Free Islamic Updates🌍@
🌍www.skbola.tumblr.com
🌍www.skbola.blogspot.com
🌍www.facebook.com/skbola1
🌍www.facebook.com/skbola3
🌍www.facebook.com/skbola4
🌍www.facebook.com/skbola5
🌍BBMchannel:http://pin.bbm.com/C0022E26C
🌍Twitter : @skbola1
🌍Instagram:Remembranceofallah1
♻If you cannot visit this sites everyday
and would like to receive our articles
everyday via WhatsApp, please sub on
WhatsApp Group: ✅ +2348039654134