Is it permissible for Muslim women to seekeducation in medicine in a
non-Muslim environment where non-Muslim men do not lower their gazes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in the best of health and iman. Thank
you for your question.
The Prophet, Allah bless him and give him peace, said, "Seeking
knowledge is encumbenton every Muslim." [Ibn Majah]
As Muslims, we are required to learn what is necessary to make our
faith and worship valid, sound and proper.
According to Reliance of the Traveller, a book of Sacred Law according
to the school of Imam al-Shafi'i, there are threetypes of knowledge.
The first type, personally obligatory knowledge, is required of every
Muslim male and female who has reached puberty and is of sound mind.
Personally obligatory knowledge includes knowing the basic tenetsof
faith, such as the attributes of Allah Most High, His Oneness, His
transcendence and His absolute dissimilarity to created things. One
must also affirm the fact that Allah Ta'ala sent prophetsand
messengers, and that Muhammad, Allah bless him and give him peace, was
the Seal of Prophethood. One must believe in the books of Allah, the
angels, divine decree, and the Last Day.
In matters of worship, one is required to know enough to make one's
prayer, fasting, charity, and pilgrimage valid, sound and proper.
In matters of interpersonal relationships and business dealings, one
is required to know what makes these relationships valid and invalid.
For example, if one is seeking to marry, then one should learn the
rulings of marriage and divorce and understand the scope of one's
obligations to one's spouse.
The second type of knowledge is communally obligatory. If some members
of the community undertake this responsibility, then the obligation of
seekingthis knowledge is lifted from the rest.
However, if no one seeks this type of knowledge, then the entire
community is accountable. Examples ofcommunally obligatory knowledge
include specialized disciplines of Sacred Law such as Qur'an
memorization, hadith classification, the science of methodological
principles, and Arabic grammar.
Reliance specifically mentions,
"As for learning which is not Sacred Knowledge but is required to
sustainworldly existence, such as medicine and mathematics, it too is
a communal obligation." [Reliance, a5.2]
The third type of knowledge is recommended. It is the type of
knowledge which extends beyond the communally obligatory and involves,
for example, "in-depth research into the bases of evidence..."
[Reliance, a6.1]
To reiterate, learning medicine is considered a communal obligation.
What this means in your case, dear sister, is that some members of the
Muslim community must seek this knowledge, otherwise the entire
community is remiss.
With so many Muslim communities widely dispersed across North America,
each community should, ideally, have individuals who are pursuing this
type of knowledge. As Muslims, we have a responsibility to serve our
own communities, aswell as the society at large.
In your case, if you truly feel that there is a need in your community
for a Muslim woman physician, then, by all means, you should pursue
your goals. Anecdotal evidence suggests that the Muslim community is
in serious need of sisters who are in the health care professions,
including -- but not limited to --doctors, midwives, nurses,
psychiatrists, therapists, and natural practitioners.
Another very important consideration is that Sacred Law requires
persons seeking medical treatment to be treated by same-sex health
care providers. Many Muslim sisters end up going to male doctors
because there are simply no female doctors available. In some cases,
cultural taboos restrict women from going into higher education, thus
further contributing to the lack of qualified female health care
professionals.
Specifically, Reliance tell us,
"A Muslim woman needing medical attention must be treated by a Muslim
woman doctor, or if there is none, then by a non-Muslim woman doctor.
If there is none, then a male Muslim doctor may treat her, while if
none of the above are available, thena male non-Muslim doctor."
[Reliance, m2.10]
On to the issue of lowering the gaze:
Lowering the gaze is an injunction from Allah Ta'ala to believing men
and women. [Surat an-Nur, 24:30-31]
As far as non-believers are concerned, one must deal with them with
the same etiquette as when one deals with believers. This means
lowering one's gaze even if they do not reciprocate. This also means
refraining from idle conversation, which is a common occurrence in
mixed-gender settings, and, when unchecked, can lead to innuendo and
flirtation.
For sisters especially, it is best to exercise caution when dealing
with non-Muslim men. Be aware of your surroundings and your
environment. If someonemakes you uncomfortable, leave theroom or put
some distance between you.
Know your rights in the workplace. You don't have to tolerate sexually
suggestive or explicit language being used in your presence. Likewise,
you don't have to put with people denigrating your religion or
religiouspractices.
The most important point is to maintain professionalism. Be courteous
to those around you. Hopefully, if you develop a respectful
professional relationship,then it will be easier to educate others
about various aspects of Islamicetiquette.
Finally, remember the example of the Prophet, Allah bless him and give
him peace, who was the most excellent of us in conduct.
Lowering one's gaze andrefraining from idle conversation does not give
one the license to be discourteous. Rather, one should observe the
limits of gender interaction, while maintaining a polite, pleasant
demeanor. Remember that one's behavior can be powerful da'wah.
And Allah alone knows best.
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