What are the adab a women should take on when working?

Sources

• ✓ 24:31 · An-Noor

  24:31 · Muhammad Marmaduke Pickthall

  وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

  And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

• ✓ 33:32 · Al-Ahzaab

  33:32 · Muhammad Marmaduke Pickthall

  يَٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍۢ مِّنَ ٱلنِّسَآءِ ۚ إِنِ ٱتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِٱلْقَوْلِ فَيَطْمَعَ ٱلَّذِى فِى قَلْبِهِۦ مَرَضٌۭ وَقُلْنَ قَوْلًۭا مَّعْرُوفًۭا

  O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.

• ✓ Tafsir Ibn Kathir on 33:32

  Sunni

  Tafsir Ibn Kathir · 33:32

  This verse sets forth the ethical guidelines that Allah commanded the wives of the Prophet ﷺ to observe, and by extension, the believing women are to follow these instructions as a normative example. Allah addresses the Prophet's wives directly, stating that if they fear Allah and uphold His commands, no other women will resemble them in virtue and status. The command "do not be soft in speech" is interpreted by scholars such as Al-Suddi to mean that when the Prophet’s wives speak to men who are not their close relatives, they should avoid a gentle tone that might invite improper desire or speculation—hence, they should speak in a manner that is polite but firm and modest, not overly tender or alluring. Regarding "stay in your homes," this means they are to remain at home unless there is a legitimate need to go out. Necessary reasons include attending prayer at the mosque under specific conditions. The Prophet ﷺ instructed not to prevent the female servants of Allah from attending mosques but advised that they come out modestly and discreetly, highlighting the preferred safety and dignity of staying at home. The Prophet ﷺ was asked by his wives how they might attain a share in the reward of striving in Allah's cause since they do not participate in battle. He replied that a woman who remains in her home, or is like that, shares in the reward of the fighters. The verse also forbids women from displaying adornment in the manner of the 'former Jahiliyyah' (pre-Islamic ignorance). Mujahid explained this referred to women walking openly before men, thus attracting undue attention. Qatadah added that it describes an ostentatious gait or elaborate movement meant to draw the eye. Muqatil said it involved lifting the khimar (head covering) so as to reveal necklaces, earrings, and the neck, thereby flaunting beauty inappropriately; he noted some of the Prophet's wives also committed this mistake initially and were admonished. The command to "establish prayer, pay zakah, and obey Allah and His Messenger" transitions from prohibitions to positive injunctions. Prayer signifies the worship of Allah alone; zakah stands for acts of kindness toward creation. Obedience to Allah and His Messenger encompasses all duties. This collective emphasis underscores the comprehensive nature of righteousness. The phrase "Allah only desires to remove impurity from you, O People of the House, and to purify you thoroughly" is an explicit declaration that the Prophet’s wives are included among the Ahl al-Bayt (People of the House), which prompted this revelation. Scholars have narrated numerous hadiths that flesh out the meaning and the people encompassed. Multiple reports describe the Prophet ﷺ drawing his family—Ali, Fatimah, Hasan, and Husayn—under his cloak (kisā’) and supplicating to Allah to purify them, calling them his People of the House. When asked whether others, including some wives, were part of this group, the Prophet affirmed them as well. For instance, a hadith narrated by Anas ibn Malik recounts the Prophet ﷺ saying, “Prayer, O People of the House,” when passing by the home of Fatimah, showing the intimacy and special status in worship and purity. The inclusion of the Prophet's wives in the Ahl al-Bayt is affirmed as well, given the context and the words addressed to them. Some narrations clarify that the term refers more broadly to the family of the Prophet, including those who were prohibited from receiving alms after him—such as the families of Ali, Aqil, Ja'far, and Abbas—while other narrations include the wives explicitly. On balance, the more robust understanding combines these views, encompassing the Prophet’s close family and his wives. The verse concludes with Allah describing Himself as "Gentle, All-Aware," indicating that by His kindness and knowledge, He has elevated the Prophet’s wives and chosen them for this exalted status by revealing these injunctions to them and dwelling the revelation in their homes exclusively. This privilege distinguishes them, especially A’isha, who was the first and most fortunate among them in receiving revelation. Other interpretations stress that the Prophet’s wives are clearly addressed as part of the People of the House here, given the context of the commands related to modesty, worship, and their unique standing as recipients of revelation. Theologically, this serves to honor them and set a high standard of conduct. In summary, this verse commands the Prophet’s wives and, by analogy, all believing women to maintain dignity and modesty in speech and behavior, limits their movement outside the home to necessary circumstances, condemns ostentatious display familiar in the pre-Islamic era, and enjoins the performance of devotion and charity. It affirms their special purification and elevated rank as the People of the House, underscoring divine care, grace, and awareness in their distinct station.

• ✓ Sunan Ibn Majah 10:7

  Sunni Hasan (per Al-Albani)

  Sunan Ibn Majah · Book 10, Hadith 7 · Narrated by Suleiman bin Amr bin al-Ahwas's father

  My father told me that he witnessed the Farewell Pilgrimage with the Messenger of Allah (peace be upon him). He praised Allah, extolled Him, mentioned, and admonished, then said, "Be good to women, for they are in your possession but you do not own anything over them except this: If they commit an obvious immorality, then abandon them in bed and discipline them with a non-severe strike. If they obey you, do not seek a way against them. Indeed, you have rights over your wives, and your wives have rights over you. As for your rights over them: do not allow those you dislike into your beds, nor permit them into your homes. And their right upon you is to treat them well in their clothing and food."