INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4701

www.rsisinternational.org

Women’s Economic Roles in Islam: Principles and Perspectives

Zuraidah Kamaruddin

*, Mohamed Farid Ali al-Fijawi

, Ariyanti Mustapha

, Sueraya Che Haron

Abdulhamid Abusulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences,

International Islamic University Malaysia (IIUM), Malaysia.

Ulul Albab Islamic Institute New Zealand, New Zealand

Academy of Islamic Studies, University Malaya (UM), Kuala Lumpur, Malaysia.

Kulliyyah of Education, International Islamic University Malaysia (IIUM), Malaysia.

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100368

Received: 26 November 2025; Accepted: 02 December 2025; Published: 11 December 2025

ABSTRACT

This study examines the economic roles of women in Islam by analysing religious principles, historical accounts,

and ethical guidelines that shape women’s contribution to economic life. Employing a qualitative approach, this

study aims to analyse women’s economic roles from an Islamic perspective and to understand how Islamic

teachings establish a framework for women’s participation in economic activities while upholding religious

values. The findings demonstrate that Islamic teachings provide a balanced and comprehensive framework that

recognises women’s capacity to contribute to economic development while preserving ethical and social order.

Women’s economic roles in Islam are supported by both religious principles and historical precedent, reflecting

a holistic worldview that integrates economic activities with moral and spiritual values. The study also reveals

that women possess the right to pursue various economic activities according to their natural disposition,

circumstances, capabilities, and interests, as long as these activities conform to Islamic guidelines. Furthermore,

Islam offers a comprehensive set of ethical principles through Shariah to regulate human behaviour, including

conduct within the economic domain. Overall, the study highlights that Islam affirms women’s roles within

economic life in a manner that upholds dignity, ethical responsibility, and social stability, demonstrating the

religion’s cohesive and principled approach to women’s contributions within society.

Keywords: Women, Economic Roles, Guidelines, Islamic Perspectives

INTRODUCTION

Some perceive Islam as a religion that oppresses women, denies them freedom, and restricts their participation

in social activities. However, a closer examination of Islamic history reveals that the question of gender

discrimination has never arisen in the context of Islamic teachings, as both men and women are granted their

respective rights and responsibilities. In fact, the advent of Islam uplifted the status of women and restored their

dignity, rescuing them from the injustices of the Jāhiliyyah (Ignorance) era, during which female infants were

denied the right to live and women were deprived of social and legal recognition. Islam, from its very inception,

has upheld the dignity and rights of women, granting them recognition and protection. Clearly, Islam designates

men as the protectors and maintainers of women, emphasizing benevolence and justice in their treatment. Any

form of violence, coercion, or oppression against women is strictly prohibited, as such acts contradict the ethical

and moral framework enshrined in Islamic teachings (Jabatan Kemajuan Islam Malaysia 2015).

In line with Islam’s broader commitment to justice and human dignity, these principles also manifest in the sphere

of economic rights. Islam has long affirmed women’s economic rights, including the right to own property and

engage in trade. Nevertheless, misconceptions continue to portray Muslim women as economically marginalized

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4702

www.rsisinternational.org

and lacking financial autonomy. Such views overlook the fact that Islamic teachings, from the outset, have

recognized women as independent legal persons with the authority to acquire, manage, and dispose of wealth.

Abul A‘lā Mawdūdī (1960) underscores that Islam granted women rights of ownership and inheritance at a time

when such recognition was absent in many other civilizations, while Yūsuf al-Qaraḍāwī (2001) highlights that

these rights constitute an integral component of the Shariah. Hence, it is necessary to revisit their historical basis,

clarify the Shariah principles underpinning them, and reaffirm their enduring relevance in addressing

misconceptions.

These misconceptions, however, are not confined to economic rights alone but also extend to women’s broader

status in Islam. Indeed, Islam upholds both men and women as possessing equal spiritual status and access to

education. Their eligibility for the highest spiritual rewards, such as attaining Paradise and closeness to Allah, is

determined solely by piety and devotion, not by physical appearance, wealth, or social status (Ridley 2016).

Muslim women were neither marginalised nor restricted; instead, they participated in public life and exercised

considerable influence within Islamic society (Ridley, 2016). Although men generally possess greater physical

strength than women, Muslim scholars do not interpret this biological difference as a basis for male superiority.

In Islamic thought, both spouses occupy complementary roles: the wife manages the internal affairs of the

household, while the husband fulfils his responsibility as the external provider (Khan, 1995). The duties of

childbearing, breastfeeding, and childcare entrusted to women require substantial mental, physical, and emotional

resilience. Correspondingly, in supporting his wife’s maternal responsibilities, the husband undertakes the roles

of provider and protector. Within the broader Islamic social framework, the responsibilities assigned to both men

and women are regarded as important and mutually reinforcing.

Dr. Yusuf al-Qaradhawi asserts that a woman’s foremost vocation is the nurturing and education of the next

generation, a responsibility divinely entrusted by Allah and aligned with her natural physical and psychological

disposition. Nevertheless, this emphasis within Islamic teaching does not equate to a prohibition against women

participating in employment outside the home (Pejabat Mufti Wilayah Persekutuan, 2019). Women are also

permitted to undertake broader roles within society, provided that such engagements remain consistent with the

ethical and legal parameters of Islamic principles (Umri, 2008).

WOMEN’S PARTICIPATION IN ECONOMIC ACTIVITIES IN ISLAM

The Quran clearly recognises women’s right to own property:

Translation: "For men there is a share in what their parents and close relatives leave, and for women there is a

share in what their parents and close relatives leave—whether it is little or much. These are obligatory shares"

(Quran 4:7).

There are also numerous examples from the Sunnah, which illustrate the active participation of women in

economic activities during the time of the Prophet (peace be upon him). If we take a sneak peek in the time of

the Prophet (peace be upon him), we will find examples of working female companions. They mostly went out

to market or their farms to take care of their essentials. Even in the case of ‘iddah (post-divorce or post death

waiting period), the Prophet (peace be upon him) permitted a female companion to go out of her house out of

necessity. In Sunan Ibn Mājah, Jābir ibn ʿAbd Allāh gives the account of his aunt that

Translation: ‘My maternal aunt was divorced, and she wanted to collect the harvest from her date-palm trees. A

man rebuked her for going out to the trees. She went to the Prophet (ﷺ), who said: ‘No, go and collect the harvest

from your trees, for perhaps you will give some in charity or do a good deed with it.’”

(Sunan Ibn Mājah, Kitāb al-Talāq, no. 2034; Doi 1990, 149)

Similarly, Translation: ‘Umar ibn al-Khaṭṭāb stopped and criticised Saudah for going out of her house after the

verses of hijāb were revealed. She told the Prophet what had happened and the Prophet said, “Undoubtedly Allah

has permitted you to go out to fulfil your needs.”

(Ṣaḥīḥ al-Bukhārī, Kitāb Tafsīr Sūrat al-Aḥzāb, no. 4795)

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4703

www.rsisinternational.org

Furthermore, the example of ʿAbd Allāh ibn Masʿūd (Raḍiya Allāhu ʿanhu), a close companion of the Prophet

(peace be upon him), who did not oppose his wife’s engagement in productive work, further reinforces the

permissibility of women’s participation in economic activities. In this regard, Ibn Sa‘d reported that once Rayṭah

binti ʿAbd Allāh the wife of the famous companion, ʿAbd Allāh ibn Masʿūd complained to the Prophet about

their stringent income generated only from her handicraft works.

Translation: She said, “She was the wife of ʿAbd Allāh ibn Masʿūd and mother of his child. She was a

craftswoman. She said, “Messenger of Allah, I am a woman with work which I sell and neither me nor my

husband nor child have anything.” She asked him about maintenance for them and he said, “You will have a

reward for what you spend on them.””

(Aisha Bewley 2015, vol. 8, 202)

In line with this, Islam does not prohibit women from pursuing professions that align with their skills and

capabilities. Like men, women are granted the right to earn income, own property, and attain financial

independence. Moreover, women possess complete autonomy over their wealth and assets, granting them the

unrestricted authority to manage and utilize their property without external influence or interference (Kounsar

2017, 42).

Indeed, historical records from Islamic sources illustrate that, beyond their domestic duties, Muslim women have

participated in economic activities, adapting to societal and personal circumstances (Umri, 2008). They are also

entitled to independently acquire, trade, and engage in financial transactions, reinforcing their economic

autonomy (Al-Sheha, n.d.). This framework underscores the extensive financial rights granted to women,

allowing them to manage their assets and make meaningful contributions to economic life in accordance with

Islamic law.

Islam clearly upholds women’s rights to engage in business and economic activities (Kounsar, 2017). Historical

records from the time of the Prophet Muhammad (PBUH) show that many Muslim women engaged in business,

and the Prophet placed no prohibition on their participation. (Tehreem & Aqsa, 2022).

Throughout Islamic history, women have played diverse and significant roles across economic and social

domains. Khadījah bint Khuwaylid, the Prophet’s wife, participated in trade, setting a precedent for female

economic engagement (Cevherli, 2022). Similarly, Umm al-Mundhir bint al-Qays, prominent in the date trade,

and Asmāʾ bint Makhzūmah, involved in the perfume industry, were influential figures within Medina’s

commercial sphere (Ali, 2014). Another notable entrepreneur, al-Ḥawlāʾ, specialised in the sale of ʿiṭr oil (Nazim,

Sham, & Hamjah, 2012). In agriculture, Asmāʾ bint Abī Bakr, spouse of Zubayr ibn al-ʿAwwām, exemplified

women’s contributions to sustaining both domestic and agrarian economies during the early Islamic period (Ali,

2014). In artisanal production, Zaynab bint Abī Muʿāwiyah, wife of ʿAbdullāh ibn Masʿūd, manufactured and

sold handmade goods to support her household (Tehreem & Aqsa, 2022). Women also held administrative

responsibilities; for instance, al-Shifāʾ bint ʿAbdullāh was appointed as the market supervisor in Medina,

overseeing commercial activities and ensuring adherence to ethical standards (Ridley, 2016). In healthcare,

Rufaydah al-Aslamiyyah, acknowledged as the first female nurse and surgeon, played a pioneering role in

medical care provision (Tehreem & Aqsa, 2022). These examples demonstrate that women throughout Islamic

history participated in a wide range of economic sectors, encompassing commerce, agriculture, administration,

artisanal production, and healthcare.

Regardless of the era, Muslim women continue to make significant contributions to the economy. The rapid

advancement of technology, along with a wide range of employment and economic opportunities, has not

hindered Muslim women from making significant contributions to the economy. They are permitted to work in

various fields, provided their work aligns with Shariah principles and they uphold the proper conduct and

etiquettes expected of them. (Adawiyah Ismail and Salasiah Hanin Hamjah 2012).

Building upon this historical and religious foundation, to this day, numerous Muslim women continue to

contribute to the economy, and the rapid advancement of technology has further expanded opportunities for their

economic participation. Technological progress has delivered substantial benefits across multiple sectors of

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4704

www.rsisinternational.org

society. For example, the development of artificial intelligence has transformed online business into an efficient,

accessible, and flexible platform for commercial transactions. As network connectivity continues to increase,

social capital among users has grown, establishing digital business platforms as a viable channel for women’s

economic participation (Omar et al., 2017). Such platforms enable women to cultivate their entrepreneurial skills

and participate meaningfully in the digital economy (Hakimi et al., 2024). Participation in entrepreneurial

activities provides women with opportunities to generate income, create employment, and contribute to national

economic growth, while also presenting unique challenges (Nor Aini, 2003). Muslim women have likewise not

been excluded from taking advantage of these opportunities.

Hence, women possess the right to pursue any occupation or business in accordance with their individual

circumstances, abilities, and personal inclinations. They may seek employment, engage in trade, industry, or

agriculture, and manage or oversee the enterprises they own or invest in. Moreover, they have the capacity to

create new opportunities for themselves (Umri, 2008), thereby contributing to both economic and social

development.

WORK AS ʻIBĀDAH (WORSHIP)

Islam establishes comprehensive guidelines through shariah to regulate every aspect of human actions and labor,

ensuring the well-being of individuals and society. A distinctive feature of Islamic shariah is its recognition of

any righteous action performed with the sincere intention of seeking Allah’s pleasure as an act of ʻibādah

(worship), for which divine reward is granted. So, the concept of ʻibādah (worship) in Islam is wide and not

limited to prayers, giving alms, and fasting only, as it encompasses not only these ritual acts but also extends to

ethical conduct and lawful labor. Any virtuous act or profession undertaken with the intention of pleasing Allah,

earning ḥalāl (lawful) sustenance, and avoiding prohibited activities is regarded as ʻibādah (worship), thereby

meriting divine recompense (Badr, 2025).

Any ḥarām (unlawful) work cannot be considered a form of worship. Consequently, one should avoid

involvement in any occupation that leads to defamation, oppression, prostitution, gambling, sorcery, fraud,

immoral conduct, or any actions classified as sinful, as such activities are ḥarām (unlawful) and must be avoided.

A fundamental principle of Shariah dictates that any action that directly or indirectly results in ḥarām (unlawful)

outcomes is itself deemed ḥarām (unlawful) (Hashim Kamali, 2010, p. 118).

Thus, when women as well as men, engage in ḥalāl (lawful) earnings through contributions across diverse fields

with the sincere intention of seeking Allah’s pleasure, their efforts are regarded as a form of ʻibādah (worship)

(Ismail & Hamjah, 2012).

PRESERVING DIGNITY AND ETHICAL CONDUCT

Ibn Qayyim al-Jawziyya maintains that women are allowed to participate in a variety of occupations, provided

that their professional activities are consistent with their natural disposition and comply with Islamic legal

principles. He further emphasizes that such endeavors must neither contravene Islamic law nor inflict harm upon

themselves or others (Ismail & Hamjah, 2012). Central to Islamic guidance is the principle of modesty,

particularly in the context of women’s economic participation. Observing modesty ensures that women’s

engagement in economic activities adheres to Islamic norms, thereby safeguarding both personal dignity and

broader societal values (Syed, 2010).

Islamic teachings highlight the significance of modesty for Muslim women, particularly in economic

participation, and instruct women to dress modestly, drawing their veils over their chests to safeguard their dignity

and privacy while engaging in public activities. This directive underscores the importance of upholding modesty

and propriety in all aspects of life, ensuring respect, dignity, and moral integrity within society. By observing

modesty in professional and economic activities, Muslim women can contribute meaningfully to their families

and communities while remaining aligned with Islamic ethical principles (Syed, 2010).

It is essential that women’s engagement in employment is conducted in a manner that safeguards their reputation

and preserves family integrity. Professional activities should be structured to avoid exposing women to societal

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4705

www.rsisinternational.org

criticism or compromising their familial responsibilities, thereby maintaining both personal dignity and

household cohesion. Research indicates that the participation of married women in the workforce has steadily

increased over the past three decades and continues to rise. Consequently, while women’s economic contributions

can enhance familial financial stability, such involvement must be carefully balanced to uphold individual honor

and ensure the continued stability of the family unit (Nurhadi, 2019).

Women represent a vital source of human capital, and their active engagement can significantly enhance

productivity across multiple sectors of society. Participation in areas such as social welfare, public administration,

manufacturing, and commerce allows women to contribute meaningfully to societal development, provided these

roles are consistent with their skills and natural disposition. Nevertheless, it is crucial that such engagement

complies with Shariah guidelines, ensuring that professional activities are conducted within the ethical and legal

boundaries prescribed by Islamic principles (Kerajaan Negeri Kelantan, n.d.).

Yusuf al-Qaradawi emphasizes that women’s participation in employment is permissible under Islamic

principles, provided specific conditions are observed. Primarily, the chosen occupation must comply with Shariah

law and uphold the ethical standards prescribed for Muslim women. Moreover, professional engagement should

not interfere with a woman’s primary familial responsibilities. When employed outside the home, women are

expected to preserve their dignity by observing appropriate conduct, morals, and public decorum. Their work

should also be consistent with their natural disposition and avoid unrestricted interaction with men (Ismail &

Hamjah, 2012).

According to Islamic jurisprudence, women’s participation in employment is governed by specific conditions to

ensure conformity with Shariah principles. Unmarried women are required to obtain consent from their fathers,

whereas married women must seek their husbands’ approval before engaging in professional activities. The

selected occupation must be lawful, avoiding involvement in prohibited activities and ensuring it does not

adversely affect their personal or social well-being. Additionally, professional engagements should not hinder a

woman’s ability to fulfill her religious duties or household responsibilities. Employment must also be conducted

in a manner that prevents exposure to slander or reputational harm. Compliance with these guidelines ensures

that women’s workforce participation remains aligned with the ethical and legal frameworks prescribed by

Islamic principles (Ismail & Hamjah, 2012).

Meanwhile, any Muslim woman who wishes to engage in online business must adhere to Islamic principles while

conducting business in an ethical manner. Islam strongly advocates for economic activities that preserve self-

motivation and intellectual development, as engaging in e-commerce requires acquiring knowledge, developing

self-confidence, enhancing communication skills, and upholding ethical values such as trustworthiness when

dealing with diverse customers.

If Muslim women wish to engage in online business, they must understand ethical conduct on social media by

adhering to guidelines rooted in Islamic principles. Conducting business in the digital sphere requires women to

uphold Islamic ethical standards to safeguard themselves from unethical behavior that could tarnish their

reputation. Islamic teaching emphasizes the preservation of life by protecting individuals from harm, such as

negative online comments, defamation, body shaming, and public criticism of their products and marketing

strategies.

In this regard, adherence to Islamic regulations, particularly in maintaining modesty in behavior, dress, and

speech, is essential for preserving the dignity of women in e-commerce. Observing Islamic dress codes not only

fulfills religious obligations but also acts as a safeguard against sexism and unethical interactions on social media,

specifically in preserving the self and progeny, by mitigating the social repercussions of negative online

interactions, such as public scrutiny and criticism, which may strain family relationships.

Simultaneously, the ethical principle of trustworthiness in online business must be upheld, as it directly influences

product quality, customer expectations, and demand sustainability. Islam places significant emphasis on

trustworthiness in business transactions, as it is integral to ethical commerce in protecting individuals and family

institutions from the adverse effects of unethical practices. Maintaining trustworthiness ensures that business

dealings are conducted with integrity, thereby fostering long-term customer relationships and sustainable

economic growth.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4706

www.rsisinternational.org

CONCLUSION

While women are entrusted with the esteemed responsibilities of childbearing and nurturing, their roles extend

beyond these duties. They hold significance in various spheres of life, provided their activities align with their

natural dispositions and adhere to Islamic teachings. Islamic principles delineate the fundamental rights and

responsibilities of both men and women, contributing to the holistic development of society. (Ridley, 2015).

Beyond their traditional roles as wives, mothers, and sisters, women play a pivotal role in economic development

(Abd Rahman et al., 2017).

The overall analysis shows that Islamic teachings provide a balanced and comprehensive framework for

understanding the economic roles of women. Historical evidence demonstrates that women contributed

meaningfully to various sectors such as trade, agriculture, artisanal work, administration, and healthcare. Well-

known figures including Khadijah bint Khuwaylid, al-Shifa, Umm al-Mundhir, Asma bint Abi Bakr, and

Rufaydah al-Aslamiyyah illustrate that women played significant roles in economy and community development.

Islam affirms women’s financial autonomy, recognising their right to own property, manage wealth, and pursue

lawful economic activities in accordance with their circumstances, abilities, and natural disposition. Central to

this framework is the principle that work undertaken with sincere intention and in compliance with Shariah is

considered an act of ʿibādah (worship). This perspective elevates economic activity beyond its material function,

integrating spiritual, moral, and social dimensions.

At the same time, Islam establishes ethical and legal guidelines to ensure that economic engagement does not

compromise dignity, family stability, or moral integrity. These guidelines include maintaining modesty,

observing proper conduct, avoiding unlawful employment, safeguarding personal honour, and ensuring that work

does not impede essential family responsibilities. Such principles are not restrictions but safeguards that protect

women and society from harm while preserving social harmony.

In conclusion, Islamic teachings recognise the value and capability of women in contributing to economic life,

while providing a principled structure that upholds justice, dignity, and ethical responsibility. Women’s economic

roles in Islam therefore reflect a holistic worldview in which economic participation, moral conduct, and spiritual

purpose function together to support individual well-being and societal development.

REFERENCES

1. Abd Rahman, S. N. H., Mohd Kashim, M. I. A., & Pitchan, M. A. (2017). Peranan wanita dalam institusi

kekeluargaan: Perbincangan dari perspektif Islam [Woman's role in the family institution: Discussions

from Islamic perspective]. Journal of Social Sciences and Humanities, 12(3), 275–290.

https://ejournals.ukm.my/ebangi/article/view/22480

2. Ali, F. (2014). Penglibatan wanita di dalam bidang pekerjaan. Jurnal KIAS, 9, 151–171.

https://ejournals.kias.edu.my/index.php/jurnalkias/article/view/115/96

3. Al-Qaraḍāwī, Y. (2001). Qaḍāyā al-mar’ah al-muslimah al-mu‘āṣirah. Dār al-Shurūq.

4. Al-Sheha, A.-R. (n.d.). Women in Islam & refutation of some common misconceptions (A. S. D. Eberle,

Trans.; A. A. J. Boulter & A. Murad, Eds.). Riyadh, Saudi Arabia: Abdurrahmaan al-Sheha.

5. Badr, K. (2025). The concept of work in Islam. IslamOnline. https://islamonline.net/en/the-concept-of-

work-in-islam/

6. Cevherli, F. (2022). As a commercial genius Khadija bint Khuwaylid (RA) and her mudarabah

partnership with Prophet Muhammad (SAW). International Journal of Islamic Economics and Finance

Studies, 8(3), 299–310. https://doi.org/10.54427/ijisef.1191298

7. Doi, A. R. I. (2002). Shari’ah: The Islamic law. Kuala Lumpur, Malaysia: A.S. Noordeen.

8. Fatima, T., & Tasgheer, A. (2021). Women entrepreneurship in early Islamic era: A motivation for women

in modern age. Al-Qawārīr, 2(4), 1–13. https://journal.al-

qawarir.com/index.php/alqawarir/article/view/114/74

9. Hakimi, M., Quchi, M. M., Hasas, M., & Fazil, A. W. (2024). The transformative power of information

and communication technology in empowering women in Afghanistan. Journal of Social Science

Utilizing Technology, 2(1), 275–287.

INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)

ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XI November 2025

Page 4707

www.rsisinternational.org

10. Idris, N. A. (2003). Daya saing usahawan wanita Melayu menghadapai cabaran globalisasi. In

Proceedings of the National Conference on Social Development and Environment (pp. 7–16).

11. Ismail, ʻA., & Hamjah, S. H. (2012). Kefahaman terhadap kedudukan wanita bekerjaya menurut Islam.

Jurnal al-Hikmah, 4, 3–14. http://journalarticle.ukm.my/6752/1/14-65-2-PB.pdf

12. Kamali, M. H. (2015). Women in the workplace: Shariah and contemporary perspective. Journal of Islam

and Civilisational Renewal, 6(3), 294–317. https://doi.org/10.52282/icr.v6i3.313

13. Kerajaan Negeri Kelantan. (2019, October 29). Dasar wanita Negeri Kelantan.

http://www.kelantan.gov.my/index.php/kerajaan-negeri/dasar-dasar-kerajaan/604-dasar-wanita-negeri-

kelantan/file

14. Khan, M. W. (1995). Woman in Islamic Shari’ah. New Delhi, India: The Islamic Centre.

15. Kounsar, A. (2017). Economic rights of women in Islam: Some reflections. International Journal of

Interdisciplinary and Multidisciplinary Studies (IJIMS), 4(2), 37–43.

16. Mawdūdī, A. A. (1960). The rights of women in Islam. Islamic Publications Ltd.

17. Nazim, A. M., Sham, F. M., & Hamjah, S. H. (2012). Khidmat sosial wanita pada zaman Rasulullah

SAW. Jurnal al-Hikmah, 4, 37–49. http://journalarticle.ukm.my/6755/1/17-68-2-PB.pdf

18. Nurhadi. (2019). Women searching for family nafkah. Journal Al-Tahrir, 19(2), 299–321.

https://jurnal.iainponorogo.ac.id/index.php/tahrir/article/view/1713

19. Omar, F. I., Salman, A., & Rahim, S. A. (2017). The relationship between digital inclusion and support

system towards the empowerment of women online entrepreneurs. Journal of Education and Social

Sciences, 7(1), 52–57.

20. Pejabat Mufti Wilayah Persekutuan. (2019, October 31). Irsyad al-fatwa siri ke-304: Hukum wanita

berkerjaya. https://muftiwp.gov.my/ms/artikel/irsyad-fatwa/irsyad-fatwa-umum/3391-irsyad-al-fatwa-

siri-ke-304-hukum-wanita-berkerjaya

21. Ridley, Y. (n.d.). Muslim women contribution to economic activities: A viewpoint. Journal of Islamic

Accounting and Business Research. https://www.emerald.com/insight/content/doi/10.1108/JIABR-06-

2015-0023/full/html?skipTracking=true

22. Syed, J. (2010). A historical perspective on Islamic modesty and its implications for female employment.

Equality, Diversity and Inclusion: An International Journal, 29(2), 150–166.

https://doi.org/10.1108/02610151011024475

23. Umri, S. J. (2008). Economic role of women: The Islamic approach. Policy Perspectives, 5(1), 115–126.

https://www.jstor.org/stable/42909191