Learning from the Remarkable Women of the Prophet’s Era

As public discussions about women’s roles continue to evolve, Islam has long offered rich examples of female participation in society. The tradition of women working, contributing, and engaging in public life is not foreign to Islamic history. In fact, it can be traced back to the sahabiyyah, the noble women companions who lived alongside Prophet Muhammad PBUH.

Within the Muhammadiyah perspective, women are permitted to work, including outside the home, as long as they uphold Islamic values and personal dignity. In Adabul Mar’ah fil Islam, it is explained that the prophet PBUH never prohibited women from leaving their homes for worship, seeking knowledge, or fulfilling legitimate needs.

The Prophet said:

إِنَّهُ قَدْ ‌أُذِنَ ‌لَكُنَّ أَنْ تَخْرُجْنَ لِحَاجَتِكُنَّ

Translation: “Women have indeed been permitted to leave their homes for their needs.” (Sunan Bukhari)

The Qur’an itself presents examples of working women through the story of the two daughters of Prophet Shu‘ayb in Madyan. When Prophet Musa arrived at a water source, he found two women tending their livestock. They explained that their father was elderly, so they had taken responsibility for helping support the family.

This account, found in Surah Al-Qasas verse 23, demonstrates that working for the welfare of one’s family is not considered shameful for women in Islam.

Women as Skilled Workers and Philanthropists

Islamic history also records many exemplary women who actively contributed to society. One of them was Zaynab bint Jahsh, one of the wives of the Prophet, who was known for her skill in tanning leather and sewing garments. Her work not only generated income, but much of it was also donated in charity for the sake of Allah.

Sayyidah Aisyah once described her by saying: “Zaynab possessed exceptional craftsmanship. She tanned leather, sewed clothing, and gave generosity in charity.”

Her example shows that work for Muslim women is not merely an economic activity. Rather, it can also become an act of worship and social service.

Another remarkable figure was Aisyah bint Abu Bakr. Beyond being one of the greatest scholars among the companions, she also taught the community from behind a partition in the mosque. Many male companions came to seek knowledge and religious guidance from her. Her intellectual contribution demonstrates that women have a legitimate and respected role in education and scholarship.

In Himpunan Putusan Tarjih, Muhammadiyah further explains that women may teach men as long as Islamic etiquette and safeguards are maintained, such as avoiding seclusion and preserving modesty. Therefore, women’s participation in education has a strong foundation within Islamic tradition.

Women in Trade, Public Service, and Social Leadership

Islamic history also highlights women who were active in commerce and public affairs. One example is Qaylah Ummu Bani Anmar, who regularly engaged in trade in the marketplace. She once consulted the Prophet PBUH regarding business ethics, saying:

“O Messenger of Allah, I am a woman who regularly buys and sells goods.”

This narration serves as clear evidence that women during the Prophet’s era actively participated in business and economic life.

Another distinguished figure was Al-Shifa bint Abdullah, an intelligent woman known for teaching literacy and practicing ruqyah healing. During the caliphate of Umar ibn Al-Khattab, she was even entrusted with overseeing market affairs. This appointment reflected the recognition of women’s competence and integrity in public administration.

Similarly, Samra bint Nuhaik became known for actively promoting moral accountability in society. Historical reports mention that she would walk through public spaces reminding people to uphold ethical conduct. Her role illustrates that women also contributed to maintaining social order and public morality.

In agriculture, Islamic tradition likewise offers inspiring examples. A female relative of Jabir ibn Abdullah once requested permission from the to continue harvesting dates from her orchard while observing her waiting period (iddah). The Prophet allowed her to continue working and said:

“Go out and harvest your dates. Perhaps through it you may give charity or perform acts of goodness.” (Sunan Muslim)

This narration highlights Islam’s balanced approach toward women’s responsibilities and productivity.

Women as Providers and Builders of Civilization

The story of Raithah further illustrates how women contributed to family welfare. She was a craftswoman whose income supported her husband and children. She once told the Prophet:

“I am a woman with a craft. I sell what I produce, and my family has no other source of income besides it.”

Likewise, Asma bint Abu Bakr described the women of the Ansar as skilled bread makers who sold their products within the community. Their economic participation formed part of Madinah’s vibrant social and commercial life.

These accounts reveal that the sahabiyyat played broad and meaningful roles within society. They worked not only to earn a living, but also to serve others, preserve family dignity, and transform their efforts into acts of devotion to Allah.

Some examples of professions held by women companions include:

Zaynab bint Jahsh — leatherworker and seamstress
Aisyah bint Abu Bakr — teacher and leading scholar
Qaylah Ummu Bani Anmar — merchant and trader
Al-Shifa bint Abdullah — literacy teacher, healer, and market supervisor
Samra bint Nuhaik — public moral advocate
Jabir ibn Abdullah’s relative — agricultural worker and date harvester
Raithah — artisan and family breadwinner

Asma bint Abu Bakr and the women of the Ansar — bakers and food sellers

These women demonstrated that Islam does not view women’s work as something forbidden or shameful. What matters most are dignity, ethics, and the noble purpose behind the work itself. Throughout Islamic history, women have always been an essential part of building civilization.

References

Nur Fajri Romadhon, “Para Sahabiyyah yang Bekerja di Luar Rumah,” Rahma.id