WOMEN WHO WORK ACCORDING TO KHALED ABOUE el- FADL

This article aims to discuss the views of working women according to Khaled Aboue elFadl, which will discuss. First, First, who is Khaled Aboue el-Fadl? Second, what is the scope of working women? Third, what are the pertinent examples of cases and solutions from working women? This research uses an analytical study method, namely an examination of library information sources such as books, magazines, documents, notes, historical material. This methodology is used to elucidate an analytical and descriptive analysis of working women according to the corpus of Khaled Aboue el-Fadl. These results indicate that the goal in Islam is a reflection of the function that women who work are actually not really permitted because women actually have to be at the house of the household manager. However, the Islamic view also contains the concept that women who work are also asked to contribute to the family's livelihood, especially for the welfare of the family. Further, it is expected that the woman must wear clothes that cover her eyes so that she can avoid seeing that which is not her muhrim and not to Allah who achieves His pleasure.


INTRODUCTION
In the modern era, the issues that are emerging lead to multiple and widespread "ideological political disputes" that produce one-sided aims and objectives to the formulation and decision-making of fatwas 1 . Even more difficult, the interpretations and decisions are constantly changing until they are in accordance with popular wishes, and political interests. It is even more evident from the conflicting interpretations of power, gender (women's issues), the partition and violence of "ideology", women's leadership, Islamic parties, the power of the Islamic State, the necessity of Islamic law, and disbelief 2 . It efend these issues by using classical Islamic law texts that actually happened centuries ago, without conducting an accurate methodological study 3 . So what occurs is not a genuine solution but a new form of colonization of humans in the name of Islamic law, which in this case is God. The most prominent tension is the unsettling or unsettling relationship between authority-texts and authoritarian constructs 4 .
What the interlocutor suggests is then considered and accepted as the -voice of God‖ himself. Khaled Abou EL Fadl 5 said that the ulama figures no longer talked about God, but spoke "In the Name of God", or even became "God's mouthpiece" itself. When this totalitarian accusation merges with the hands of despotic power, then we find "religious affairs" with a very dangerous power as authoritarianism or the arbitrariness of a reader 6 .
They do undertake this authoritarianism regardless of the methodological rules of legal decision-making that have been carried out by classical scholars. These scholars easily issue fatwas on every problem faced without regard to universal values 7 . The fatwas delivered are

RESEARCH METHODS
In this study, the author uses a type of library research, which is a series of activities related to data collection to data collection methodologies. According to Abdul Rahman Soleh, library research is that which uses academic methods to obtain information by accessing existing facilities, such as books, magazines, documents, notes, historical stories 14 .
In this study, the author uses the Hermeneutics method, which is the most important study in the theory of interpretation of religious texts to uncover the deepest meaning in a text.
In principle, hermeneutics is a science that discusses the theory of interpretation by focusing on the study of scripture texts 15 . The study of hermeneutics is very complex and diverse in its scope of study. However, in this study the author uses critical hermeneutics because this point of view only focuses on the problem of understanding the interpretation of texts in the Qur'an and Sunnah.

Approach or theory used
Studying the works of Abou El Fadl necessitates comprehension of the methodologies used in his written works. The approach used here is normative and historical in orientation.
The normative approach can literally be interpreted as an effort to understand religion by using the framework of divine science which starts from a belief that the empirical form of one religion is considered the most correct compared to others. The normative approach emphasizes the aspects of norms in Islamic teachings as contained in the Al-Quran and Al-Sunnah. In the view of normative Islam, the purity of Islam is seen to be textually based on the Qur'an and Hadith, and all else is declared heresy.
Through this normative approach, one starts by believing in Islam as an absolutely true religion. This is based on the reason that religion comes from God, and what comes from God is absolutely true, so religion is absolutely true. In addition, the interlocutor continues to see religion. This way of thinking is also called a deductive way of thinking, which is a way of thinking that starts from a belief that is believed to be true and absolute, because God's teachings are definitely true. So there is no need to ask first. Rather, it starts from belief which is further strengthened by arguments and arguments. 16 The historical approach is a paradigm that tries to understand religion, conducting studies to discover the truth of the object of study. Al-Mada: Vol 4 no 2, 2021

Critical Biography
Khalid Abou El Fadl was born in Kuwait in 1963, His current job is a professor of law, a scholar of Islamic law at UCLA School. Abou El Fadl is the author of many books and articles on topics in Islam and Islamic law. He has appeared on national and international television and radio, and is published in periodicals such as The New York Times, The Washington Post, the Wall Street Journal, The Lost Angeles Times, and the Boston Review.
His work has been translated into several languages including Arabic, Persian, French, Norwegian, Dutch, Russian, Vietnamese, and Japanese. Abou El Fadl is a contemporary thinker who struggles a lot with Islamic law from a moral point of view, one of which is with a hermeneutic. He wrote many universal themes of morality and humanity 17 .
Khaled Abou El Fadl who is said to be an enlightened paragon of liberal Islam. 18 Not only is he a thinker and writer, but also a leading activist in the fields of Islamic law, immigration, human rights, and national and international security law. His parents are lawyers from Egypt, devout Muslims and very open-minded. He grew up in Egypt, but then he moved to the USA as a youth and has become naturalized as an American citizen. An intelligent child, Abou El Fadl memorized the Qur'an at the age of 12. Further, apart from actively participating in Al-Qur'an and Shari'ah classes at the Al-Azhar mosque, he also read all of his parents' book collection. He also diligently studied with the Shaykhs, including Muhammad Al-Ghazali. In his confession he had been a staunch follower of Wahhabism in Egypt. 19 Abou El Fadl is a law professor at the UCLA (University of California Los Angeles).
He has also taught Islamic law at Texas University, Yale Law School, and Princeton University.
In addition, he works as a lawyer, on the board of Human Rights Watch, and was appointed by President Bush as a member of the International Religious Freedom commission. To one side of his busy schedule, Abou El Fadl has issued a fatwa (fatarwa) related to issues of Islamic law and human rights.

About Working Women
The question arises regarding the ruling in the case of a woman who works and leaves her home wearing clothes as we usually see on the streets, at school, and at home? What about the wife of a farmer who works in the fields with her husband?
Muslims believe that Islam serves to glorify and protect women, guarantee their rights, and raise their status from the savagery of human lust. Islam views them as male partners in inheritance matters, prohibits the burial of baby girls, requires women's permission to marry and gives full power to spend their wealth when they are adults 21 . Islam establishes their rights over their husbands, obliges fathers of family members men to support them when needed and tell them to cover their bodies to prevent men who are not mahram from committing immorality to them. So women will not be humiliated like merchandise that can be enjoyed by everyone. In fact Islam remains a significant cultural force and a critical identity marker in the largely secularised, multi-cultural society of modernity 22 .
God says in the following three verses: QS. Al-Ahzab 53 23   QS. An-Nur 30-31 Ayat 30: Abd Allah ibn Mas'ud (ra), explained that the verse's expression, -except that which is commonly seen refers to women's outer garments, for it is impossible to cover that part without great shame. Ibn Abbas (ra) explained that the intended meaning is the face and the palms of his hands, but the strongest opinion is the opinion of ibn. Mas'Ud (ra) because these  offenders are even greater 28 . We ask God that Muslim leaders succeed in effectively ending such practices and returning women to God's rules that instruct them to wear the hijab and prevent all paths that lead to fitrah. In this case God says: -No one with common sense would doubt this opinion‖.
The temptations generated by the practice are enormous and the sexual offenders are even greater. We ask God that Muslim leaders succeed in effectively ending such practices and returning women to God's rules that instruct them to wear the hijab and prevent all paths that lead to fitrah. In this case God says: And no one with common sense would doubt this opinion 29 . The temptations generated by the practice are enormous and the sexual offenders are even greater. We ask God that Muslim leaders succeed in effectively ending such practices and returning women to God's rules that instruct them to wear the hijab and prevent all paths that lead to fitrah. In this case God says: We ask God that Muslim leaders succeed in effectively ending such practices and returning women to God's rules that instruct them to wear the hijab and prevent all paths that lead to fitrah. In this case God says: We ask God that Muslim leaders succeed in effectively ending such practices and returning women to God's rules that instruct them to wear the hijab and prevent all paths that lead to fitrah. 30 In this case God says: QS. An-Nur 60

"And old women who have stopped (from menstruation and are pregnant) who do not want to marry (again), There is no sin on them to take off their clothes by not (intending) showing jewelry, and Behaving politely is better for them. and Allah is All-Hearing, All-Wise".
Muslims believe that in the previous verse the previous verse God commanded women to stay in his house. Their presence in the public sphere is one of the important factors responsible for the spread of slander. It is true that the shari'ah allows women to leave the house only when necessary, provided they wear the hijab and avoid all things that might arouse suspicion. However, the general rule is that women must stay at home. That is better for them, more worthy and more distant from slander. Therefore, God forbids women from appearing in public spaces as happened during the jahiliyah period. At that time women showed women and their charms. In the last verse, God allows women who have passed the human age of menopause to take off their clothes, namely the hijab, as long as they do not beautify themselves 31 . If make-up old women have to cover their bodies even though they are not attractive or seductive, then how much more so are young women who are attractive and seductive. Then God said that it is better for older women to behave politely by wearing the hijab, even if it is not adorned. All of this leads to the conclusion that women should cover their bodies, not reveal their bodies and avoid all causes that lead to slander. Only Him we ask for help. then especially young women who are attractive and seductive 32 . Then God said that it is better for older women to behave politely by wearing the hijab, even if it is not adorned.
All of this leads to the conclusion that women should cover their bodies, not reveal their bodies and avoid all causes that lead to slander. Only Him we ask for help. then especially young women who are attractive and seductive. Then God said that it is better for older women to behave politely by wearing the hijab, even if it is not adorned. All of this leads to the conclusion that women should cover their bodies, not reveal their bodies and avoid all causes that lead to slander 33 .
There is no problem with a woman who works with her husband in the fields, factories, and at home as long as she works with her mahram. As long as there are no nonmahram men around. However, he is prohibited from working with men who are not his mahram because this can cause great ugliness and slander. (working with foreign men) allows the male co-workers to gather with her and see her beauty 34 . The perfect Islamic Shari'ah has come to safeguard human benefit and maximize it, remove evil and minimize it, and prevent all paths that lead to things that are forbidden by God. There is no happiness, honor, glory, success in this world and in the hereafter except by implementing the Shari'ah and by following its laws.

Case: Working Women in Islam
Muslims believe that in the Qur'an, women who are working or trying to work are called -amal‖. The two words faith and charity which are mentioned so many times are almost mentioned in the Qur'an together and in one breath. "al ladzina aamanu 'amiluu al shalihat (people who believe and work well. Another sentence that means work is the existence of human life).
The problem of women working in Muslim society, brings a picture where truth and wrong overlap in it, honesty and truth become vague or abstract, there are omissions that exceed the limits and deviations. Some groups argue for locking women in the house and forbidding them to leave the house even to do work that helps the community. They undertake this because it is thought that such a policy is derived from the intrinsic nature that Allah has created in a woman and that a departure from the house can cause her to be released from domestic responsibilities and may destroy her household.
They judge that a woman's piety can be proven when she only leaves the house twice.
Firstly, when she leaves her father's house to enter her husband's house. Secondly, when she leaves her husband's house to her grave. Whereas in the Qur'an, house confinement for women is only a punishment for those who have committed adultery in the presence of four "And (against) the women who do heinous deeds, let there be four witnesses among you (who witnessed it). Then when they testify, then lock them (the women) in the house until they meet their death, or until Allah gives them another way".
In general, careers are usually taken by women outside the home, so career women are classified as those who work in a public sector, which requires certain abilities and expertise with the requirements of having taken certain education 36 . Career women, especially those who are married or married, automatically bear a double burden, both in the work and family environment 37 . Therefore, the concept of doubles for women emerged, which is the application of women's roles in two domains at once, namely the domestic and public domains. Currently, efforts are being made to empower women, which is a reflection of the equal partnership between women and men in all areas of life.
The dual role of women workers has both positive and negative impacts. If the role is able to contribute to the stability of the family or society, then it is considered functional and can be referred to as a change in the functional structure of family life, and vice versa. Work in addition to being interpreted as worship is also intended to fulfill the needs of life physically and spiritually. Islam teaches that there is an obligation to work as well as the right to get a job that can apply to both men and women 38 .
Across the planet women tend to possess and manifest power within the family, within social systems and networks. Females tend to engage in hierarchies in which the competition is more covert, and even cryptic, utilizing various psychological and social tools, whilst males tend to engage in hierarchies and competitions that are much more overt and public. significant ones. This, of course, denies the copacetic reality of feminine agency and autonomy.
Secondly, the Feminist argument appears to imply that the basic, or only, animating principle of social organisation is brute force and arbitrary expressions of physical power. (i.e. the use of strength to compel behaviour in others.) This denies the significance of grooming, mentoring, love, reconciliation, and cooperative reciprocity in effective, functional leadership. As in the word of Allah SWT: QS. An-Nisa 29. forbidden, because by working outside the home there will be many obligations that must be abandoned 41 . For example, taking care of and educating children, and other domestic aspects that are the customary duties and obligations of a wife. This prohibition is also based on the husband's obligation to guide his wife on the path of goodness while the wife obeys it.
Likewise with things in the world of men and women, Islam makes men outside the home to earn a living for their families, as the Prophet SAW said: "And the rights of the wives over you (husbands) so that you provide them with a living and clothing in an acceptable way." (HR Muslim) 42 -And a woman is a leader in her husband's house and she will be held accountable for those she leads". (HR Bukhari) 43 Although Islam strongly recommends women to take care of their families and households, all of these things do not prevent them from playing an active role in building and