Bukhari

Hadith Commentary:
It is understood from this that women may go to the mosques for prayer, with their husband's permission and while observing proper covering (purdah). Ibn al-Teen said: "The Imam (Bukhari) has titled the chapter regarding women going out to the mosque and elsewhere, but in the chapter itself he has only brought a hadith mentioning the mosque." Al-Kirmani responded to this by saying that the ruling for places other than the mosque has been analogically deduced from the ruling of the mosque itself. The correspondence between the hadith and the chapter heading is apparent, and for women to go out to mosques or elsewhere, the condition is that there must be safety from temptation (fitnah) and the like. (Fath al-Bari)

Hadith Commentary:
(1)
From this it is understood that women may go to the mosques for prayer with proper covering (hijab) and with their husband's permission. However, Imam Bukhari rahimahullah established a chapter heading regarding going towards the mosque and other than the mosque, whereas in the hadith only the matter of mosques is mentioned.
Hafiz Ibn Hajar rahimahullah has written:
He has made an analogy (qiyas) from non-mosque places to the mosque, but for this as well, it is a condition that the circumstances be favorable and peaceful.
(2)
Permission to go to the marketplace will be granted only when there is a legitimate (shar‘i) need or necessity.
It is not permissible to go merely for amusement without any reason.
And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, under this chapter heading, has indicated through the presented ahadith the permissibility for women to go to the mosques at night and during darkness.
From this, it is understood that Imam Bukhari rahimahullah is restricting this permissibility to the absence of temptation (fitnah), because nighttime and darkness serve as a means of protection from temptations.
This means that if there is fear of temptation for women from men, or concern of trial for men from women, then women should not head towards the mosques.
In this regard, Imam Bukhari rahimahullah has narrated his first hadith from Aisha radi Allahu anha, from which it is evident that at that time women used to come to the mosque to perform the Isha prayer, so Umar radi Allahu anhu loudly proclaimed that the women and children have gone to sleep.
In the second hadith as well, the restriction of night is present, and those narrations in which the restriction of night is not mentioned should also be interpreted in this light.
Hafiz Ibn Hajar rahimahullah writes that the time of night has been specifically mentioned because it provides greater concealment for women.
This too is when there is no fear of temptation and corruption.
(Fath al-Bari: 2/448, 449)
In Sahih Muslim, there is an addition that when Ibn Umar radi Allahu anhu narrated this hadith, his son Waqid said that women will misuse this permission and make it a means for their own interests.
Upon this, Abdullah ibn Umar radi Allahu anhu struck his chest and said, “I narrate to you the hadith of the Messenger of Allah sallallahu alayhi wa sallam and you reject it!” In some ahadith, the son’s name is mentioned as Bilal.
In Sahih Muslim, there is a similar incident narrated, when Ibn Umar radi Allahu anhu narrated this hadith: “When your women seek permission, do not prevent them from the share of goodness and blessing that has been allotted to them in the mosque.”
His son Bilal said, “We will certainly prevent them.”
In one narration, he said, “I will not let my wife go; if someone else lets theirs go freely, that is their choice.”
Upon this, Abdullah ibn Umar radi Allahu anhu rebuked him severely and cursed him three times, and in one narration, it is mentioned that he never spoke to him for the rest of his life.
(Sahih Muslim, al-Salat, Hadith: 988, 992, 994, 995 (442), and Fath al-Bari: 2/449)
(2)
At the end of the hadith, Imam Bukhari rahimahullah has mentioned a corroborating narration (mutaba‘at) that Shu‘bah has corroborated Ubaydullah ibn Musa, the shaykh of Bukhari, in narrating this hadith.
Imam Ahmad rahimahullah has narrated it in his Musnad with a connected chain.
(‘Umdat al-Qari: 4/847)

**Ten Evidences for Women’s Prayer in Mosques**

The permissibility of women performing congregational prayer behind men in mosques is established from authentic hadiths and the reports of the pious predecessors (salaf saliheen), some of which are as follows:

**Evidence No. 1**

It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: If your women seek permission from you to go to the mosque at night, then grant them permission. [صحيح بخاري: 865، صحيح مسلم: 442، ترقيم دارالسلام: 988]

Hafiz Ibn Abd al-Barr said:
In this hadith is the jurisprudence that it is permissible for a woman to go to the mosque at night, and (by the generality of the wording) every prayer is included in this. Etc. [التمهيد ج 24 ص 281]

**Evidence No. 2**

It is narrated from Umm al-Mu’minin Sayyida Umm Salamah radi Allahu anha that during the time of the Messenger of Allah sallallahu alayhi wa sallam, when women finished the obligatory prayer, they would stand up (to leave), while the Messenger of Allah sallallahu alayhi wa sallam and the men (companions) would remain seated. Then, when the Messenger of Allah sallallahu alayhi wa sallam stood up, the men would also stand up. [صحيح بخاري: 866]

**Evidence No. 3**

It is narrated from Umm al-Mu’minin Sayyida Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam led the morning prayer, the women would depart wrapped in their cloaks, and due to the darkness, they would not be recognized. [صحيح بخاري: 867، صحيح مسلم: 645، موطأ امام مالك 1/ 5ح3، رواية ابن القاسم: 494]

This hadith clearly shows that it is permissible for women to perform prayer in mosques.

In another narration from Sayyida Aisha radi Allahu anha, the Prophet sallallahu alayhi wa sallam said: Do not prevent women from (going to) the mosques, and they should go out without perfume, in plain clothes. Sayyida Aisha radi Allahu anha said: If the Messenger of Allah sallallahu alayhi wa sallam had seen the condition of women today, he would have prevented them. [مسند احمد 6/69، 70 وسنده حسن]

In another narration from Sayyida Aisha radi Allahu anha, it is mentioned: If the Messenger of Allah sallallahu alayhi wa sallam had seen what women have innovated, he would have prevented them, just as the women of Bani Israel were prevented. [صحيح بخاري: 869، صحيح مسلم: 445]

From this hadith, it is understood that the prohibition for women to pray in the mosque (which was in previous legislations) is abrogated. Now, there is no acting upon the abrogated law of Bani Israel; rather, until the Day of Judgment, only the Shariah of the Noble Prophet, the Seal of the Prophets sallallahu alayhi wa sallam, will be followed.

**Evidence No. 4**

It is narrated from Sayyiduna Abu Qatadah al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: I stand for prayer intending to make it long, but then I hear the crying of a child, so I shorten the prayer, lest I cause hardship to his mother. [صحيح بخاري: 868]

**Evidence No. 5**

It is narrated from Sayyiduna Anas bin Malik radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: I enter the prayer intending to make it long, but then I hear the crying of a child, so I shorten my prayer, because I know that his crying will cause distress to his mother. [صحيح بخاري: 709، صحيح مسلم: 470]

**Evidence No. 6**

It is narrated from Sayyida Zaynab al-Thaqafiyyah radi Allahu anha (the wife of Sayyiduna Ibn Mas’ud radi Allahu anhu) that the Messenger of Allah sallallahu alayhi wa sallam said: If any of you women attends the mosque for the ‘Isha prayer, she should not apply perfume. [صحيح مسلم: 443]

**Evidence No. 7**

It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: Do not prevent women from (going to) the mosques, and they should go out without perfume, in plain clothes. [مسند احمد 2/ 438 ح 9645 وسنده حسن واللفظ له، سنن ابي داود: 565 وصححه ابن خزيمه: 1679، و ابن حبان: 2214]

**Evidence No. 8**

It is narrated from Sayyiduna Abu Sa’id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: O women! When the men prostrate, you should lower your gaze. [صحيح ابن خزيمه: 1694، وسنده صحيح، صحيح ابن حبان: 402 وصححه الحاكم عليٰ شرط الشيخين 1 /191، 192، ووافقه الذهبي

]
That is, due to the men’s tight lower garments, your gaze might fall upon their private parts.

**Evidence No. 9**

It is narrated from Sayyiduna Sahl bin Sa’d radi Allahu anhu that during the time of the Messenger of Allah sallallahu alayhi wa sallam, women were instructed not to raise their heads (from prostration or bowing) before the men. Etc. [صحيح ابن خزيمه: 1695، صحيح ابن حبان: 2216 وسنده صحيح]

Also see: [صحيح بخاري 362، 814، 1215 اور صحيح مسلم 441]

**Evidence No. 10**

It is narrated from Sayyiduna Zayd bin Khalid al-Juhani radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: Do not prevent the female servants of Allah (i.e., women) from the mosques of Allah, and they should go out without perfume, in plain clothing. [صحيح ابن حبان: 2208 وسنده حسن، دوسرانسخه: 2211 وحسنه الهيثمي فى مجمع الزوائد 2/ 33]

The summary of these aforementioned and other hadiths is that it is permissible for women to pray in the mosque, provided there is no fear of fitnah (temptation), and it is better for women to pray in their homes, as congregational prayer is not obligatory upon them.

The wife of Sayyiduna Umar radi Allahu anhu used to go to the mosque for the ‘Isha prayer, and Sayyiduna Umar radi Allahu anhu did not prevent her. See: [صحيح بخاري 900]

Sayyiduna Ibn Umar radi Allahu anhu was so strict on this issue that when one of his sons said, “We will prevent women (from the mosque),” he rebuked his son harshly and beat him. See: [صحيح مسلم 442]

A woman had made a vow that if her husband was released from prison, she would pray two rak‘ahs in every mosque of Basra. Regarding this, Hasan al-Basri (rahimahullah) said: She should pray in the mosque of her own people. Etc. See: [مصنف ابن ابي شيبه 2/ 484 ح 7617 وسنده صحيح]

That is, she should fulfill her vow by praying only in her (local) mosque, not in all the mosques.

Sayyiduna Abu Hurairah radi Allahu anhu said: The best rows for women are the last rows, and the worst are the first rows. [مصنف ابن ابي شيبه 2/ 385 ح 7623 وسنده حسن]

‘Urwah bin al-Zubayr rahimahullah said: It used to be said that the best rows for women are the last rows, and the worst are the first rows. [مصنف ابن ابي شيبه 2/385 ح 7624 وسنده صحيح]

Imam Abu Bakr Muhammad bin Ibrahim bin al-Mundhir al-Naysaburi rahimahullah said: There is consensus among the people of knowledge that Jumu‘ah is not obligatory upon women, and there is also consensus that if they attend and pray with the imam, it is sufficient (i.e., permissible) for them. See: [الاوسط ج4ص16م 492، 493]

‘Ayni al-Hanafi narrated from Imam al-Shafi‘i rahimahullah that «يباح لهن الخروج» it is permissible (mubah) for women to go out (to the mosque for prayer). See: [عمدة القاري ج 6 ص 156 تحت ح 864]

It is established from authentic hadiths and the reports of the pious predecessors that it is permissible for women to pray in the mosque, provided they strictly observe the Islamic etiquettes and hijab, etc. On Fridays, it is better for them to go to the mosque, pray Jumu‘ah behind the imam, and listen to the sermon, so that they may learn about the religion.

It is astonishing that there are those who organize women’s tablighi groups, yet prevent women from praying in the mosque, so that they remain ignorant and distant from religious knowledge. If these people keep their women away even from Masjid al-Haram and Masjid al-Nabawi, then the poor women will be deprived of tawaf and the virtues of the sacred precincts, and even unable to perform the pillars of Hajj, and the invalidity of this is obvious.

... For the original article, see ...
Monthly al-Hadith, Issue 62, pages 40 to 43

Similarly, this article is also present in Tahqiqi wa Ilmi Maqalat, Volume 3, page 199.

Hadith Commentary:
Permission is given because a wife is not our slave-girl, rather, like us, she is also free; it is only due to the contract of marriage that she is under our authority.
In the Shariah of Muhammad, the rights of men and women have been acknowledged as equal. Now, if the Muslims of this era, contrary to their own Shariah, keep women as captives and slave-girls, the blame lies upon them, not upon the Shariah of Muhammad.
Those priests who have defamed the Shariah of Muhammad by claiming that women have no absolute freedom in this Shariah, this is their ignorance.
(Maulana Waheed al-Zaman, rahimahullah)
According to the Hanafis, it is not permissible for women to come to the mosques for prayer. Their main evidence in this matter is the hadith of Aisha, radi Allahu anha, whose words are as follows:
She said: “If the Prophet, sallallahu alayhi wa sallam, had seen what women have innovated today, he would have prevented them from the mosque as the women of Bani Israel were prevented.” (Reported by the two Shaykhs [Bukhari and Muslim])
That is, Aisha, radi Allahu anha, said that if the Prophet, sallallahu alayhi wa sallam, had witnessed the things that women have newly invented today, he would have forbidden them from the mosques, just as the women of Bani Israel were prevented.
In response to this, the great hadith scholar, Allamah Abdur Rahman Mubarakpuri, rahimahullah, in his famous book “Abkar al-Minan fi Naqd Athar al-Sunan”, p. 101, writes:
Lā yatarattabu ‘alā dhālika taghayyur al-hukm li-annahā ‘allaqat-hu ‘alā shartin lam yūjad binā’an ‘alā zannin zannat-hu fa-qālat law ra’ā lamana‘ fa-yuqālu ‘alayhi lam yara wa-lam yamna‘ fa-istamara al-hukm hattā anna ‘A’ishah lam tusarrih bi-l-man‘ wa-in kāna kalāmuha yush‘iru bi-annaha kānat tarā al-man‘ wa-aydan faqad ‘alima Allahu subhanahu mā sayuhdithna fa-mā awhā ilā nabiyyihi bi-man‘ihinna wa-law kāna mā ahdathna yastalzimu man‘ahunna mina al-masājid lakāna man‘uhunna min ghayrihā ka-l-aswāq awlā wa-aydan fa-l-ihdāth innamā waqa‘a min ba‘di al-nisā’ lā min jamī‘ihinna fa-in ta‘ayyana al-man‘ fa-li-yakun li-man ahdathat qālahu al-hāfiz fi Fath al-Bārī.
(Vol. 1, p. 471)
And he said therein: “It is better to consider those matters from which there is fear of corruption, so they should be avoided, as the Prophet, sallallahu alayhi wa sallam, indicated by forbidding perfume and adornment, and likewise by restricting it to the night.” End quote.
The summary of this passage is that, based on this statement of Aisha, the ruling regarding women’s attendance in mosques cannot be changed, because Aisha, radi Allahu anha, suspended it upon a condition which was not found.
She assumed that if the Prophet, sallallahu alayhi wa sallam, had seen, he would have forbidden.
Thus, it can be said that he neither saw nor forbade, so the Prophetic ruling remained as it was, to the extent that even Aisha herself did not explicitly state prohibition, although her words imply that she was inclined towards prohibition.
Moreover, Allah, the Exalted, certainly knew what new things women would introduce in the future, yet He did not reveal to His Noble Messenger, sallallahu alayhi wa sallam, any prohibition regarding preventing women from the mosques.
And if the innovations of women necessitated their prevention from the mosques, then they would have been prevented from other places such as markets even more so.
Also, the innovations occurred only from some women, not all of them.
Therefore, if prohibition was to be specified, it should have been only for those women who committed such innovations.
Hafiz Ibn Hajar, rahimahullah, has stated this in Fath al-Bari, and he also said that it is better to consider those matters from which there is fear of corruption, so they should be avoided, as the Prophet, sallallahu alayhi wa sallam, indicated by forbidding women from going out with perfume or adornment, and likewise, restriction to the night was imposed.
The point is that, based on the statement of Aisha, radi Allahu anha, the Hanafi position of preventing women from the mosques is not correct, and women, under the conditions of Shariah, can go to the mosques and participate in congregational prayer.
There is special emphasis on their attendance at the Eidgah, as has been explained in detail in its proper place.
Regarding the opposition to the women of Bani Israel, the late Maulana states:
Qultu: “Preventing women from the mosques was in Bani Israel, then Allah permitted them to go to the mosques for the Ummah of Muhammad, sallallahu alayhi wa sallam, with some restrictions, as the Messenger of Allah, sallallahu alayhi wa sallam, said: ‘If your women seek permission from you at night to go to the mosques, then grant them permission,’ and he said: ‘Do not prevent the female slaves of Allah from the mosques of Allah,’ etc. (reference mentioned)”
That is, I say that women were prevented from the mosques in the era of Bani Israel, then in the Ummah of Muhammad, sallallahu alayhi wa sallam, it was made permissible with some restrictions, as the Messenger of Allah, sallallahu alayhi wa sallam, said: “When women seek your permission at night to go to the mosques for prayer, then grant them permission,” and he said: “Do not prevent the female slaves of Allah from the mosques of Allah.”
As Imam Bukhari, rahimahullah, has clearly stated here.
In Sahih Bukhari, the narrations of Abdullah ibn Abbas, radi Allahu anhu, and Abdullah ibn Umar, radi Allahu anhu, are found in abundance, so it is appropriate to acquaint the esteemed readers with brief biographies of these elders, so that their lives may also serve as a beacon for us. Here too, several ahadith are narrated from these personalities.
Abdullah ibn Abbas, radi Allahu anhu, was the cousin of the Prophet, sallallahu alayhi wa sallam. His mother’s name was Umm al-Fadl Lubabah, and his father’s name was Abbas, radi Allahu anhu.
He was born just three years before the Hijrah, in the very enclosure where the Prophet, sallallahu alayhi wa sallam, along with all his family, was besieged in the hardship of confinement.
His mother had embraced Islam much earlier, and although it is said that his father’s acceptance of Islam occurred after the conquest of Makkah, he had become fully acquainted with Islam in the lap of a Muslim mother, and as soon as he was born, the blessed saliva of the Prophet, sallallahu alayhi wa sallam, was placed in his mouth.
From childhood, he had the opportunity to benefit from and accompany the Prophet, sallallahu alayhi wa sallam, and would visit his maternal aunt, Umm al-Mu’minin Maymunah, radi Allahu anha, and receive the Prophet’s prayers. At this age, he also had the chance to pray several times with the Prophet, sallallahu alayhi wa sallam.
He was only thirteen years old when the Prophet, sallallahu alayhi wa sallam, passed away.
In the era of Umar, radi Allahu anhu, upon reaching youth, he participated in the scholarly gatherings of that era and began to display his intellectual brilliance.
Umar, radi Allahu anhu, would seat him with the elders of Badr and constantly encouraged him, would have him solve complex issues, and praised his intelligence.
By 17 AH, his knowledge had reached such a level that when, during the Egyptian campaign, he conversed with the King of Africa, Jirjiyah, the king was astonished at his scholarly ability.
In 25 AH, he was sent as Amir al-Hajj to Makkah, and during his absence, the tragic martyrdom of Uthman, radi Allahu anhu, occurred.
His rank in knowledge and virtue was very high.
He was unique in his era and unparalleled.
In Qur’an, tafsir, hadith, fiqh, literature, poetry, the occasions of revelation of Qur’anic verses, and abrogation, he had no equal.
Once, according to the statement of Shaqiq al-Tabi‘i, during Hajj, he explained the tafsir of Surah Nur so excellently that if the people of Persia and Rome had heard it, they would certainly have embraced Islam (Mustadrak Hakim).
In understanding the Qur’an, he surpassed even the greatest Companions.
In tafsir, he always adopted comprehensive and rationally sound interpretations.
For example, in Surah Kawthar, various interpretations of the word “Kawthar” were given, but he explained it as “abundant good.”
Regarding the Qur’anic verse:
﴿لَا تَحسَبَنَّ الَّذِینَ یَفرَحُونَ بِمَا اَتَوا﴾ (Aal Imran: 188)
i.e., “Those who rejoice for what they have done, and love to be praised for what they did not do, do not think they will escape the punishment; for them is a painful punishment.”
This is against human nature, and very few people are free from this trait.
Muslims were troubled by this.
Eventually, Marwan summoned him and asked, “Who among us is free from this trait?”
He replied, “This does not concern us.”
He further explained that it refers to the People of the Book, from whom the Prophet, sallallahu alayhi wa sallam, inquired about a matter, and they concealed the truth that was in their book, gave a fabricated answer, and sought praise for it, rejoicing in their cunning.
In our view, generally, it can also mean that those who secretly cause harm, outwardly pretend to be sympathetic while undermining from within, and then claim to have rendered such and such service, seek thanks for it, and rejoice in their cunning, saying in their hearts, “How well we deceived them”—such people will never escape Allah’s punishment, for this is a deception.
He was also considered among the pillars of hadith.
1660 ahadith are narrated from him.
He traveled to the corners of Arabia and amassed a vast store of knowledge.
He was also unique in fiqh and the laws of inheritance.
Abu Bakr Muhammad ibn Musa (the grandson of Caliph Ma’mun al-Rashid) compiled his fatwas in twenty volumes.
He was also distinguished in the knowledge of inheritance and mathematics.
Among the Arabs, poetry was considered a mark of nobility, especially the eloquence of the Quraysh was famous.
He was not only a poet but also eloquent.
His speech was so sweet that people would spontaneously exclaim “Bravo!”
In short, he was the master and eminent scholar of all the sciences of his era.
His school or circle of teaching was very wide and famous, and people would come from far and wide to acquire various sciences according to their interests and tastes.
There would be such a crowd in front of his house that movement would become impossible.
Abu Salih al-Tabi‘i states that his scholarly gathering was such that if all of Quraysh were to boast of it, it would be justified; students of every discipline would come in turn and return satisfied with his answers.
It should be noted that until then, book-based education was not common, nor were books available; the acquisition of sciences depended solely on memory.
Allah had made people’s memories so strong according to the needs of that era that today it is unimaginable.
It was common for a person to memorize ten or twenty thousand ahadith and poems; there were those who memorized seven or eight hundred thousand ahadith.
Those who combined memory with understanding and intelligence became beacons of light.
Today, even those who memorize two thousand ahadith are rarely seen, and the stories of the memory of the elders of that era seem like legends to us.
Whether traveling or at home, the process of imparting knowledge continued, and there was always a flood of seekers.
For the education and instruction of new Muslims, he had appointed special interpreters so that they would not be troubled in asking their questions. People would come in droves from Iran and Rome; the number of students had reached thousands, and many of them were not only memorizers but also possessed understanding, insight, and intelligence.
Days were set for scholarly discussions.
On some days, the events of the battles would be discussed.
On other days, poetry would be the topic.
On some days, he would shed light on the tafsir of the Qur’an.
On other days, he would teach fiqh.
On some days, he would narrate the stories of the days of the Arabs.
Even the greatest scholar would sit in his company, and his head would bow before his knowledge.
All the eminent and distinguished Companions acknowledged his virtue and knowledge despite his young age.
Umar al-Faruq, radi Allahu anhu, was always eloquent in praise of his sharp intellect.
Tawus al-Yamani used to say, “I saw five Companions. Whenever there was a difference of opinion on an issue, the final decision was according to his view.”
Qasim ibn Muhammad said, “I have not seen anyone whose fatwa was closer to the Sunnah of the Prophet than his.”
Mujahid al-Tabi‘i used to say, “We have not seen anyone whose fatwa was better than his.”
A great Tabi‘i said, “I have not found anyone more knowledgeable of the Sunnah, more correct in opinion, or more insightful than him.”
Ubayy ibn Ka‘b was also very great.
He, seeing his intelligence and wit from the beginning, said that one day this person would become a great scholar and eminent figure of the Ummah.
All his contemporaries respected him greatly.
Once, when he was about to mount his ride, Zayd ibn Thabit first held his stirrup and then advanced and kissed his hand.
He had extraordinary love and devotion for the Prophet, sallallahu alayhi wa sallam.
When he remembered the illness and passing of the Prophet, sallallahu alayhi wa sallam, he would become restless, weep, and sometimes weep so much that his blessed beard would become wet with tears.
From childhood, he was blessed to serve the Prophet, sallallahu alayhi wa sallam, and the Prophet himself would have him serve.
Such was his respect that, despite his young age, he considered it disrespectful to stand equal to the Prophet in prayer and maintained utmost etiquette.
He also treated the Mothers of the Believers, radi Allahu anhunna, with honor and respect.
The Messenger of Allah, sallallahu alayhi wa sallam, prayed for him: “O Allah, grant Ibn Abbas understanding of the religion and knowledge of the interpretation of the Qur’an.”
Once, pleased with his respect, the Prophet, sallallahu alayhi wa sallam, prayed for his understanding and insight.
As a result, he grew up to become a distinguished figure and a shining example of character.
In the later period of the Companions, debates about good and evil and predestination arose in Iraq through new Muslim non-Arabs.
He had become blind, but when he learned that someone denied predestination, he said, “Take me to him.”
He was asked, “What will you do?” He replied, “I will cut off his nose, and if his neck comes into my hand, I will break it, because I heard the Prophet, sallallahu alayhi wa sallam, say: ‘Denial of predestination is the first shirk of this Ummah.’ I swear by Him in whose hand is my soul, such people’s evil opinion will not remain limited to this; just as they have suspended Allah from the decree of evil, they will also deny His decree of good.”
Although every aspect of his life is important and attractive, the most prominent thing is that the manifestation of evil or enmity from someone did not prevent him from acknowledging their true greatness and virtues.
Abdullah ibn Zubayr, radi Allahu anhu, claimed the caliphate and tried to force him to pledge allegiance, so much so that when he refused, not only was he threatened with being burned alive, but piles of dry wood were also placed around his noble house for this purpose, and he barely escaped.
Even more, due to this, he had to leave the sanctuary of the Haram and migrate to Ta’if.
It is clear that these were excesses, and he suffered greatly at their hands, but when Ibn Mulaikah said to him, “People have started pledging allegiance to Ibn Zubayr, radi Allahu anhu; I do not understand what virtues and merits he possesses that gave him the courage to claim the caliphate and act so boldly.”
He replied:
“What have you said!
Who can possess more virtues than Ibn Zubayr, radi Allahu anhu?
His father is the one honored with the title of the Apostle’s Disciple.
His mother is Asma, the possessor of the two belts.
His grandfather is Abu Bakr, radi Allahu anhu, whose title is ‘Companion of the Cave.’
His maternal aunt is the Prophet’s most beloved wife, Umm al-Mu’minin Aisha, and his father’s paternal aunt is Umm al-Mu’minin Khadijah, radi Allahu anha, the honored wife of the Messenger of Allah, sallallahu alayhi wa sallam, and his grandmother Safiyyah was the Prophet’s own paternal aunt. These are his family virtues.
Personally, he is very elevated and extremely distinguished, a reciter of the Qur’an, an unparalleled brave man and an incomparable statesman, one of the orators of the Arabs, very pious.
His prayers are full of humility and devotion.
Then who is more deserving of the caliphate than him? He has stood up, and rightly so; his taking of allegiance is justified. By Allah, if he does me any favor, it will be a noble favor, and if he raises me, it will be the raising of a respected peer.”
He passed away in 67 AH.
At the time of his death, he was the embodiment of the verse:
﴿یٰاَیَّتُھَا النَّفسُ المُطمَئِنَّة﴾ (Al-Fajr: 27)
May Allah be pleased with him and grant him His pleasure.
Abdullah ibn Umar, radi Allahu anhu, was the unique son of Umar al-Faruq and a great scholar of his era.
At the time of his father’s acceptance of Islam, he was only five years old.
In the second year of the Prophethood, he came into existence.
When he became conscious, the house was already illuminated with the light of Islam.
He accepted Islam unconsciously with his father.
Since the oppression and tyranny in Makkah were increasing, he also migrated with his family.
At the age of thirteen, he presented himself to the Prophet, sallallahu alayhi wa sallam, to participate in the Battle of Badr, but was sent back due to his young age.
The next year, he was also not allowed to participate in the Battle of Uhud for the same reason.
However, upon reaching the age of fifteen, he did participate in the Battle of Ahzab, which took place in 5 AH.
In 6 AH, he also had the honor of participating in the Pledge of Ridwan.
He fought bravely in the Battle of Khaybar.
During this journey, he narrated the rulings regarding lawful and unlawful matters issued by the Prophet, sallallahu alayhi wa sallam.
After that, he participated in the conquest of Makkah, the Battle of Hunayn, and the siege of Ta’if.
While going to the Battle of Tabuk, the Prophet, sallallahu alayhi wa sallam, passed by the ruins of the ancient dwellings of ‘Ad and Thamud and said:
“Do not enter the dwellings of those who wronged themselves by disobeying Allah, lest you be afflicted by the same punishment as they were. If you must pass by, then do so weeping out of fear of Allah.”
The zeal for jihad! During the era of Umar, radi Allahu anhu, he continued to fight as a soldier in all the conquests. During the Battle of Nahawand, he fell ill and would cook onions in medicine, and when the taste of onion was absorbed, he would remove the onion and drink the medicine.
It was probably dysentery.
He also participated as a mujahid in the conquests of Syria and Egypt.
But he never had the opportunity to participate in administrative affairs, as Umar, radi Allahu anhu, kept his family and clan members separate from such positions.
During the era of Uthman, radi Allahu anhu, due to his abilities, he was offered the position of judge, but he refused, saying that judges are of three types: the ignorant, the learned inclined towards the world—both are in Hell.
The third are those who exercise correct ijtihad; for them, there is neither punishment nor reward. He clearly said, “Do not appoint me to any position.” After that, the Commander of the Faithful did not insist, but he continued to participate in all the battles of that era.
He fought in the campaigns of Tunisia, Algeria, Morocco, Khorasan, and Tabaristan.
As much as he avoided positions and offices, he participated in jihad with enthusiasm and devotion.
In the later period of Uthman, radi Allahu anhu, he completely distanced himself from the emerging tribulations.
After his martyrdom, the honor of the caliphate was offered to him, and he was threatened with death for refusing, but considering the development of tribulations, he declined this great honor and paid no attention to it.
After that, he pledged allegiance to Ali, karam Allahu wajhah, on the condition that he would not participate in civil wars.
Thus, he did not participate in the Battles of Jamal and Siffin.
However, he was regretful and used to say:
“Although I did not extend my hand on behalf of Ali, karam Allahu wajhah, yet to oppose those on the truth is more virtuous.” (Mustadrak)
He went to Dumat al-Jandal to hear the arbitration decision.
After Ali, karam Allahu wajhah, he pledged allegiance to Amir Muawiyah, radi Allahu anhu, and, out of zeal for jihad, participated in all the campaigns of that era, including the campaign of Constantinople.
He pledged allegiance to Yazid without hesitation to avoid the tribulation of division in the Ummah and said, “If this is good, we are pleased with it; if it is evil, we have exercised patience.”
Nowadays, people not only fail to avoid tribulations but create them for their personal interests, and the fear of Allah does not make their bodies tremble.
Moreover, this pledge was not due to any fear, nor was he tempted by any greed.
His courage and truthfulness were such that he did not care for even the greatest personalities when it came to the matter of truth.

Hadith Commentary:
(1)
From this it is understood that it is necessary for a woman to seek her husband's permission to go to the mosque. She should not think that since performing prayer is Allah's right, there is no need to seek her husband's permission in this matter. If circumstances are unfavorable or there is fear of temptation or corruption, the husband, exercising his authority, can also prevent her. Although in this narration the mention of going to the mosque is not present, when Allamah Isma‘ili narrated this hadith with the same chain, he included the words “mosque” in it. (Fath al-Bari: 2/484)
(2)
The matter of seeking permission is not limited only to the mosque; rather, a woman should also seek her husband's permission to go for the Eid prayers or to visit the grave of a relative. When it is necessary to seek permission even for permissible and lawful acts, then the performance of obligatory and recommended acts should also not be done without the husband's permission. For example: going out to give testimony or to perform the obligatory Hajj, or to visit her parents and relatives—all these acts are dependent on the husband's permission. (Umdat al-Qari: 4/653)

Note:
In Muhammad Fawad's edition, at this place, the previous chapter (164) has been repeated with both its hadiths (870 and 871) under new numbering: 874 and 875, whereas in the original edition this repetition does not exist. Therefore, we have omitted this repetition.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam al-Bukhari rahimahullah established the chapter regarding whether ritual bath (ghusl) is obligatory upon the one who does not attend the Friday prayer (Jumu‘ah)... and he presents the hadith that women should not be prevented from going to the mosques. The intent of Imam al-Bukhari rahimahullah appears to be that women are being permitted to attend the night prayer in the mosque, but their attendance for the daytime prayer is not established. Similarly, the Friday prayer is included among the daytime prayers, so when it is established that women do not attend the daytime prayer, then all the more so, Friday prayer is included among the daytime prayers. And when a woman does not attend the Friday prayer, then she will also not perform the ritual bath (ghusl), meaning that performing ghusl is not obligatory for her if she does not go for Jumu‘ah. This is the intent of Imam al-Bukhari rahimahullah in his chapter heading and the hadith.

◈ Imam al-Kirmani rahimahullah says:
«فان قيل مفهوم التقييد بالليل يمنع النهار والجمعة نهارية»
“So it has been said that (women going to the mosque) is restricted to the night, and the Friday prayer is a daytime prayer.”

◈ Al-Shaykh Abu al-Qasim al-Banarsi rahimahullah says regarding the above hadith:
Imam al-Bukhari rahimahullah has derived such a subtle inference that I do not have words to express it... He relates from the narration of ‘Umar radi Allahu anhu that the permission for women to attend the congregation from the Prophet sallallahu alayhi wa sallam is established for the night, not for the day, and since the Friday prayer is during the day, therefore, at that time, they are not permitted to attend the mosque, and when Jumu‘ah is not obligatory upon them, then neither is ghusl. [الخذي العظيم ص8]

◈ Ibn al-Mulaqqin rahimahullah says:
“The relevance between the chapter heading and the hadith is that it is not obligatory for women and children to attend Jumu‘ah, and when Jumu‘ah is not obligatory upon them, then the ruling of ghusl is also not upon them.” [التوضيح، ج8، ص458]

◈ Imam Ibn al-Mundhir rahimahullah transmits consensus on this matter:
«أجمع أئمة الفتويٰ على أنه لا جمعة على النساء والصبيان» [الاجماع لابن المنذر، ص44]
“All the jurists are unanimously agreed that Jumu‘ah is not obligatory upon women and children.”

◈ Hafiz Ibn Hajar rahimahullah says:
«في حديث أبى هريرة رضى الله عنه ”حق على كل مسلم أن يغتسل“ فانه شامل للجميع، والتقييد فى حديث ابن عمر بمن جاء منكم يخرج من لم يجي . . .» [فتح الباري، ج2، ص221]
“That is, from the aforementioned hadith of Abu Hurayrah radi Allahu anhu, it is understood that the ghusl of Jumu‘ah is obligatory upon every Muslim, and from the forthcoming hadith of Ibn ‘Umar radi Allahu anhu, it is understood that whoever does not attend Jumu‘ah, ghusl is not obligatory upon him, and from the hadith of Abu Sa‘id radi Allahu anhu, it is understood that ghusl of Jumu‘ah is not obligatory upon a minor boy, and the instruction not to prevent women from going to the mosque at night indicates that Jumu‘ah is not obligatory upon them, otherwise, there would be no meaning in restricting it to the night. But the intent of Imam al-Bukhari rahimahullah from the chapter heading is that the ghusl of Jumu‘ah is only for the one upon whom Jumu‘ah is obligatory.”

Benefit No. 1:
The establishment of the chapter by Imam al-Bukhari rahimahullah and his presentation of the ahadith in this context does not at all prevent women from going to the mosque for daytime prayers other than the night and Fajr prayers, because Imam al-Bukhari rahimahullah himself has included in these ahadith the narration: «لا تمنعوا اماء الله مساجد الله» “Do not prevent women from coming to the mosque.” This hadith indicates that women may come to the mosque for any prayer. The only intent of Imam al-Bukhari rahimahullah was that Jumu‘ah is not obligatory upon them; otherwise, there is no harm in restricting it to the night, because there are general ahadith on this issue.

◈ Hafiz Ibn Hajar rahimahullah writes:
The hadith of Ibn ‘Umar radi Allahu anhuma that “permit women for the night prayer” means that permission is for them in the night prayer, and Jumu‘ah is not included in this. And the other narration which is reported from Usamah radi Allahu anhu is contrary to the narration of Ibn ‘Umar radi Allahu anhuma (i.e., it is unrestricted, while the narration of Ibn ‘Umar is restricted): “Do not prevent the female slaves of Allah from coming to the mosque.” [فتح الباري ج2 ص487]

◈ Under the hadith of ‘Abdullah ibn ‘Umar radi Allahu anhuma, Imam Ibn ‘Abd al-Barr rahimahullah says:
“In this hadith is the jurisprudence that it is permissible for a woman to go to the mosque at night, and (by its generality) every prayer is included.” [التمهيد ج24 ص281]
During the blessed era of the Prophet sallallahu alayhi wa sallam, women used to go to the mosque for prayer. The Lawgiver, alayhi as-salam, never prevented them, nor did any companion prevent their women from going to the mosque. Rather, if anyone tried to prevent them, they would oppose him, as is well known from the story of the son of ‘Abdullah radi Allahu anhu.

The Women Companions Performing Prayer in the Mosques during the Era of the Prophet sallallahu alayhi wa sallam:
➊ “It is narrated from Umm ‘Aishah radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam would lead the morning prayer, the women would depart wrapped in their sheets, and due to the darkness, they would not be recognized.” [صحيح البخاري 868]
➋ It is narrated from Sayyidah Zaynab al-Thaqafiyyah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: “If any woman among you comes to the mosque for the ‘Isha prayer, she should not apply perfume.” [صحيح مسلم 443]
➌ Women should not be prevented from the mosques, and they should go in plain clothing without perfume. [مسند أحمد ج2 ص438 ح9645]
➍ The Messenger of Allah sallallahu alayhi wa sallam said: “O women! When the men prostrate, you should lower your gaze.” [صحيح ابن خزيمه 1694 سنده صحيح]
➎ Sayyiduna Sahl ibn Sa‘d radi Allahu anhu says that during the time of the Prophet sallallahu alayhi wa sallam, women were instructed not to raise their heads from prostration or bowing before the men. [صحيح ابن حبان 2216]
➏ The wife of Sayyiduna ‘Umar radi Allahu anhu used to go for the ‘Isha prayer, but ‘Umar radi Allahu anhu would prevent her. [صحيح البخاري : 900]
➐ Sayyidah Umm Salamah radi Allahu anha says that during the time of the Messenger of Allah sallallahu alayhi wa sallam, when the women would finish the obligatory prayer, they would stand up and leave, while the Messenger of Allah sallallahu alayhi wa sallam and the men (the noble companions) would remain seated. Then, when the Messenger of Allah sallallahu alayhi wa sallam would stand up, the companions would also stand up. [صحيح البخاري 866]
➑ Abu Hurayrah radi Allahu anhu says: The best rows for women are the last rows, and the worst are the first. [مصنف ابن ابي شيبه رقم 624]
➒ A woman had vowed that if her husband was released from prison, she would perform two units of prayer in every mosque of Basrah. [ابن ابي شيبه رقم 7617]
➓ The Prophet sallallahu alayhi wa sallam said: “I enter the prayer intending to prolong it, but then I hear the cry of a child, so I shorten my prayer, for I know the distress his mother would feel due to his crying.” [صحيح مسلم 470]
From these narrations, it is understood that permitting women to come to the mosque is legislated, and it is not correct to prevent them without excuse if they seek permission.

Benefit No. 2:
The Messenger of Allah sallallahu alayhi wa sallam granted women permission to pray in the mosque, but with certain conditions. To categorically deny women from going to the mosques is not correct, because there are many narrations which clarify that women may go to the mosques. It is not correct to establish one’s own view by simply labeling it as a cause of temptation and corruption, because first, its legislation must be established, and then its conditions will be mentioned.
The Messenger of Allah sallallahu alayhi wa sallam declared that a woman’s prayer in her home is superior for her. As narrated from Ibn ‘Umar radi Allahu anhuma: “Do not prevent the female slaves of Allah from going to the mosque, but their homes are better for them.”
The above hadith makes it clear that a woman’s prayer in her home is superior, but even so, if there is no fear of temptation, she may come to the mosque to perform prayer, but with certain conditions:
➊ She should believe that her home is superior for her for prayer.
➋ She should seek permission from her husband.
➌ She must not use any kind of perfume or fragrance.
➍ And she should go without any fragrance.
➎ She should not form rows with the men.
➏ As soon as the imam completes the prayer with salam, the women should return home (i.e., not remain there, so as to avoid mixing with men).
➐ She should avoid mixing with men on the way.
➑ She should not walk in the middle of the road.
➒ She should keep in mind that the last row is better for her.
➓ The woman should go out with hijab. For details, see: [الدين الخالص لشيخ امين الله بشاروي، ج5 ص180]

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has brought this hadith regarding women going to the mosque at night for prayer due to a slight connection and minor relevance. Based on the compatible meaning, it is also understood that if women go out from their homes for Jumu‘ah (Friday prayer), then it will be even more permissible, because daytime is safer from tribulations compared to the night. However, the Hanafis, based on the opposing implication (mafhum mukhalif), have deduced from this hadith that the restriction of night excludes participation in Jumu‘ah, because at night, those who are immoral and wicked are engaged in their misdeeds, and during the day they are not occupied with such activities, so they roam freely and by following women, become a cause of tribulation for them.

The position of these scholars is incorrect because the tribulation caused by the immoral is much less during the day, and due to the presence of other people, they will not dare to harass.

(2)
The respected wife of Umar radi Allahu anhu was named ‘Atikah bint Zayd, who was the sister of Sa‘id bin Zayd radi Allahu anhu. She used to perform the ‘Isha and Fajr prayers in congregation in the mosque with regularity, to the extent that when Umar radi Allahu anhu was wounded in the mosque with a poisoned dagger, his aforementioned wife was present in the mosque. Although Umar radi Allahu anhu disliked her coming to the mosque, he did not prevent her.

(Fath al-Bari: 2/493)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
DAGHALUN:
Corruption and disorder,
Treachery,
Deceit.
(2)
ZAJARAHU:
He rebuked,
He scolded.

Benefits and Issues:
In that era, the night was a time and occasion of darkness and gloom,
in which the risk of disorder and corruption was greater. So, if permission is given to go out at night, then, all the more so, permission will be given to go out during the day.

Hadith Commentary:
Benefits and Issues:
When Bilal bin Abdullah presented his personal opinion in opposition to the command of the Prophet sallallahu alayhi wa sallam, Abdullah radi Allahu anhu severely rebuked and disciplined him, and spoke harshly to him.
In fact, in some narrations it is mentioned that he did not speak to him until his death.
From this, it is established that whoever puts forth his own or anyone else's opinion and analogy (qiyas) in opposition to the hadith of the Prophet sallallahu alayhi wa sallam is deserving of rebuke and discipline,
no matter how great he may be.

Hadith Commentary: Benefits and Issues: The beginning of the objection was made by Bilal, the son of Abdullah ibn Umar radi Allahu anhuma, and Waqid supported him in this. And in order to strengthen his argument with evidence, he said, (يَتَّخِذْنَهُ دَغَلًا) — they will make this permission a means of corruption and mischief.

1؎ :
In the narration of Ahmad, it is also mentioned that he said, "I will not speak to you."
Allahu Akbar! In the view of the noble Companions (radi Allahu anhum), this was the status of the commands of the Prophet (sallallahu alayhi wa sallam) and his Sunnah.

568. Commentary:
➊ Abdullah ibn Umar radi Allahu anhuma has clarified an important issue: it is not permissible for any Muslim to give precedence to his own thinking, understanding, or reasoning over the command of the Messenger of Allah sallallahu alayhi wa sallam. Persisting in this is feared to lead to disbelief. In the Noble Qur’an it is stated:
«وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّـهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ» [الأحزاب۔ 36]
“It is not for a believing man or woman, when Allah and His Messenger have decided a matter, that they should [still] have any choice in their affair.”
It is regrettable for those who call themselves Muslims, yet are so rigid upon their own tastes, temperaments, customs, and the statements of their imams, that they go so far as to interpret Qur’anic verses away and reject authentic ahadith. Whereas the very lives and statements of the great imams themselves are extremely clear and unbiased in this matter. For example, Imam Abu Hanifah rahimahullah said: «إذا صح الحديث فهو مذهبي» [حاشية ابن عابدين : 68/1] “The authentic hadith is my madhhab.”
«لا يحل لأحد أن يأخذ بقولنا ما لم يعلم من أين أخذنا» «الانتقاء فى فضائل الثلاثة الأئمة من الفقهاء، لابن عبدالبر» No one is permitted to adopt our statement until he knows from where we have taken it.
The wording of another statement is as follows: «حرام على من لم يعرف دليلي أن يفتني بكلامي»
It is unlawful for anyone to give a fatwa on my statement if he does not know my evidence.
Similar statements from other noble imams are also established in this meaning.

➋ According to these ahadith, women are permitted to go to the mosque. However, the condition is that they observe proper covering (hijab), and are free from perfume and other adornments. But may Allah rectify the situation, for the reality is indeed dangerous.

➌ From these ahadith, it is also deduced that a husband cannot prevent his wife from traveling for Hajj or Umrah, because this journey is towards Masjid al-Haram, which is superior to all other mosques, and Hajj and Umrah are among the obligatory acts of the Shari‘ah. Therefore, if she is able, the husband should make arrangements to fulfill his wife’s legitimate and Shari‘ah-based request at the earliest opportunity.

707. Commentary: Women, whether elderly or young, may come to the mosque for every prayer while observing proper hijab (covering). Although it is more virtuous for women to pray at home, congregational prayer (jama‘ah) has its own benefits. A woman should come to the mosque near the time of the congregation while maintaining hijab, and return immediately after the congregation ends so that there is no mingling with men; she should perform the sunnah prayers at home. If, under these conditions, a woman seeks permission, then the husband or guardian does not have the right to prevent her; he should grant her permission. However, if there are extraordinary circumstances, such as a lack of safety and security, then not only prayer but also going out for other matters would not be permissible. But it is astonishing that for weddings, funerals and mourning, social visits, attending courts and spiritual leaders, shopping, voting in elections, and outdoor work, there is no fear if a woman goes out, but if she comes to the mosque for prayer, there is fear of mischief! The Hanafis only permit elderly women to attend at night, but will they impose this restriction for other matters as well? Moreover, this is completely contrary to the practice of the female Companions (sahabiyyat) and the noble hadith.

Commentary:
(1)
It is permissible for women to go to the mosque to perform prayer in congregation.
However, performing prayer at home is superior.

(2)
The displeasure of the noble Companions (radi Allahu anhum) was never due to personal reasons, but when they saw a wrong action or heard something incorrect, they could not tolerate it.
However, to prevent a wrong action, one should adopt an appropriate method according to the situation and context.

(3)
Where there is hope that reprimand and rebuke will be more effective, it is also permissible to adopt this method.

(4)
The intention of the son of Abdullah ibn Umar (radi Allahu anhu), namely Janab Bilal rahimahullah, was not to refuse compliance with the Prophetic instruction, but rather his purpose was that nowadays women do not properly observe the necessary etiquettes when leaving the house, therefore they should not be permitted. However, since his words were outwardly inappropriate, Ibn Umar (radi Allahu anhu) expressed extreme displeasure.
In the narration of Musnad Ahmad (36/2),
it is mentioned that Abdullah ibn Umar (radi Allahu anhu) did not even speak to him as long as he was alive.