Bukhari

Hadith Commentary: Hafiz Ibn Hajar rahimahullah states that this does not imply that in our times it is prohibited for women to go to the mosque, because the Prophet sallallahu alayhi wa sallam neither witnessed this era nor prohibited it, and the rulings of the Shari‘ah cannot be changed based on anyone’s analogy or opinion.

Maulana Waheed uz-Zaman (may Allah have mercy on him) states that this was the opinion of the Mother of the Believers, that if the Prophet sallallahu alayhi wa sallam had witnessed this era, he would have done so (i.e., prohibited it), and perhaps in her view, it would be prohibited for women to go to the mosque. Therefore, it is better to be mindful of corruption and temptation and to avoid it, because the Prophet sallallahu alayhi wa sallam also prohibited women from going out wearing perfume and adornment.

Similarly, he also restricted it to the night, and when Abdullah ibn Umar radi Allahu anhu narrated this hadith that “Do not prevent Allah’s maidservants from going to Allah’s mosques,” his son Waqid or Bilal said, “We will prevent them.” Abdullah struck him with his fist and rebuked him harshly, and in one narration, it is mentioned that he did not speak to him until his death. And this is the punishment for that unworthy person who, after hearing the hadith of the Prophet sallallahu alayhi wa sallam, does not bow his head and accept it with respect.

Waki‘ said that making a slit in the hump of the sacrificial camel and letting the blood flow is Sunnah. A person said, “Abu Hanifah calls this mutilation (muthlah).” Waki‘ said, “You deserve to be imprisoned until you repent. I am narrating the hadith of the Prophet sallallahu alayhi wa sallam, and you bring the statement of Abu Hanifah rahimahullah.”

From this narration, the unjust followers (muqallideen) should take a lesson: if Umar al-Faruq radi Allahu anhu were alive and someone brought the statement of a mujtahid contrary to a hadith in his presence, he would have ordered his neck to be struck. O people, alas! Is this faith or disbelief, that after hearing the statement of the Prophet, you accept someone else’s opinion and analogy in opposition to it? You know your own Prophet; whatever answer you have to give on the Day of Judgment, give it.

And our duty is only to convey (Maulana Waheed uz-Zaman).

Hadith Commentary:
(1)
These ahadith are connected to the previous chapter, in which it was stated that women may head to the mosque for prayer at night and in darkness. Thus, in the hadith of Aisha, it is mentioned that the female Companions would perform the morning prayer in the Prophet’s Mosque. After completing the prayer, they would return to their homes in the darkness before dawn. In this hadith, it is stated that due to the darkness, they were not recognized. This does not mean that their gender was unrecognized—whether they were men or women—but rather that their individual identities were not recognized; that is, Aisha radi Allahu anha could not be distinguished from Khadijah, as is explicitly mentioned in another narration that they would not recognize each other. (Sahih al-Bukhari, al-Adhan, Hadith: 872)

From the hadith of Abu Qatadah, it is also evident that in the time of the Prophet sallallahu alayhi wa sallam, the female Companions would also perform congregational prayer in his company. When a child of any woman would begin to cry, the Messenger of Allah sallallahu alayhi wa sallam would shorten the prayer. The hadith explicitly states that he would lighten the recitation so that the mother would not be distressed on account of her child.

Other ahadith indicate that in such circumstances, women were instructed not to come to the mosque wearing perfume, fashionable clothing, or noisy jewelry, but rather to leave their homes in simple attire. Some narrations show that even though women were permitted to come to the mosque, the Prophet sallallahu alayhi wa sallam encouraged them that it was better for them to pray in their homes.

(2)
Some individuals have derived from the last hadith of Aisha radi Allahu anha that women are absolutely not allowed to come to the mosque for prayer. Hafiz Ibn Hajar rahimahullah writes that this inference is questionable, because the statement of Aisha radi Allahu anha cannot change the ruling regarding women’s attendance in the mosques. This is because the condition upon which Aisha radi Allahu anha suspended it was not present. She said that if the Messenger of Allah sallallahu alayhi wa sallam had seen these circumstances, he would have prohibited them. It can be said in response that he neither saw these circumstances nor prohibited them, so the Prophetic ruling remains as it was. Even Aisha radi Allahu anha herself did not explicitly prohibit it, although her words do indicate a hint of prohibition.

Furthermore, it is worth considering that Allah Ta’ala certainly knew what new circumstances would arise regarding women in the future, yet despite this, Allah Ta’ala did not reveal any revelation to prohibit women from the mosques. If, due to new circumstances, it had become necessary to prohibit women, then they would certainly have been prohibited from other places such as markets, etc., but this did not happen. It should also be kept in mind that not all women are swept up in fashion trends; rather, only some women fall into this. Therefore, to impose a blanket ban on all is not wise. It is better to prevent those matters which are precursors to evil and indecency, as the Messenger of Allah sallallahu alayhi wa sallam said: “Women should not go out wearing perfume and adorned with jewelry, but should come to the mosques in simple clothing. The restriction regarding the night is also mentioned in the ahadith.” (Fath al-Bari: 2/452)

In light of these facts, our position is that women may perform prayer in the mosque while observing the Shari’ah restrictions, although it is better for them to pray in their homes. And Allah knows best.

(3)
At the end of this hadith, there is also mention of a restriction on the women of Bani Isra’il regarding entering the mosques. Its explanation is found in a mawquf narration, which states that the women of Bani Isra’il tied long bamboo sticks to their legs in order to peer at the men, so that by standing taller they could see them. On this basis, Allah Ta’ala prohibited them from entering the mosques and imposed menstruation upon them. (Al-Musannaf by Abd al-Razzaq: 3/149, Hadith: 5114)

However, this narration is not worthy of consideration in comparison to the marfu’ narration, as we have explained in our notes at the beginning of the Book of Menstruation. Therefore, if it is correct that the women of Bani Isra’il were prohibited from entering the mosques (since this is a mawquf statement), then what was the reason for it? Allah Ta’ala knows best. In any authentic marfu’ narration, neither is the prohibition mentioned nor is any reason given. And Allah knows best.