![]() So Ibn Taymiyah (may Allah have mercy on him) issued a fatwa stating that it is permissible for such a person to remain in his post in fact his remaining in that post is better than his leaving it, so long as he is not distracted by it from doing something better than it. An example of that is the fatwa given by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) concerning those who take on some positions of authority and are compelled to take mukoos (haraam type of taxes) from the people, but they strive hard to treat people justly and reduce injustice as much as possible, so they reduce whatever haraam taxes they can, but if they were to resign their posts, they would be replaced by others under whom the injustice would increase. The second stems from the first, and is mentioned in fatwas by some scholars, which is that it is permissible to do some jobs that are disallowed so as to reduce evil as much as possible. The first is the principle that is well-established among the scholars, which is that rules and regulations of sharee‘ah are aimed at attaining and perfecting what is in people’s best interests, and at stopping and reducing that which is detrimental to their interests, and that it is permissible to commit the lesser of two evils in order to ward off the greater. ![]() Our answer there was based on two things: ![]() ![]() So what we think – and Allah knows best – is that there is nothing wrong with you working in these hospitals, whilst striving hard to change this situation by setting up private clinics and hospitals that are not mixed, and working hard to influence and convince those who are in charge to allocate some hospitals just for women, and adhering to Islamic guidelines that it is possible to adhere to, such as not being alone with a member of the opposite sex, and restricting the gaze to the site of the medical problem only, as has been explained in the answer to question no. Undoubtedly these are serious negative consequences, which outweigh the negative consequences of men looking at the ‘awrahs of women, which is permissible in cases of need and necessity. It would also mean that these doctors are deprived of work opportunities, and that medical faculties would be devoid of people who are religiously committed and righteous. Undoubtedly, if we were to say that righteous doctors are not allowed to work in these hospitals, it would mean that the place would be devoid of righteous people and would be filled with those who do not remember that Allah, may He be exalted, is watching them when they work, in terms of their gaze and being alone with members of the opposite sex. If the Muslims in any particular country find that all the hospitals are mixed, then this is an unfortunate and exceptional situation, in which the guidelines mentioned mentioned above cannot be applied, because in that case women, or most of them, have no choice but to go to these hospitals and consult male doctors. See, for example, the answers to questions no. This is what we have based our answers on concerning this matter. The medical authorities should strive hard to encourage women to enter the field of medical science and specialise in all branches thereof, especially gynaecology and obstetrics, because of the scarcity of women in these medical specialties, so that we will not be compelled to rely on the principle of exceptions.Įnd quote from Majallat al-Majma‘ (8/1/49). If that is not possible, then it should be done by a Muslim male doctor, and if no Muslim male doctor is available, then it may be done by a non-Muslim male doctor, so long as he looks at the woman’s body only to the extent that is necessary to diagnose and treat the sickness, and no more than that, and he should lower his gaze as much as possible, and this treatment of the woman by a male doctor should be done in the presence of her mahram or husband, or a trustworthy woman, so as to avoid khulwah. If that is not possible, then the examination may be done by a trustworthy non-Muslim female doctor. The basic principle is that if a specialist female doctor is available, then she should examine the female patient. It is not permissible for a male doctor to treat a woman unless there is no female doctor – Muslim or otherwise – available.Ī statement to this effect has been issued by the Islamic Fiqh Council, the text of which is as follows: We ask Allah to help and guide us and you in word and deed. We appreciate your concern and eagerness to find out the Islamic ruling on this issue which is a widespread problem.
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