Muslim

Hadith Commentary: Benefits and Issues:

➊ Lady Aisha (radi Allahu anha) made this statement after observing the conduct, adornment, and beautification of women. She said that if the Prophet (sallallahu alayhi wa sallam) had seen the state of women as it is now, he would have prevented them from attending the mosques. This statement pertains to the era of the best generations (khayr al-quroon). If Lady Aisha (radi Allahu anha) were to witness the conditions of today, what would she have thought? If, in such circumstances, it is not permissible for women to go to mosques, then would it be permissible for them to go to clubs, shopping centers, airplanes, trains, co-educational institutions, hotels, banks, hospitals, offices, and recreational places?

➋ But unfortunately, the statement of Lady Aisha (radi Allahu anha) is only remembered when it comes to women attending mosques, and it is not considered necessary to recall it in any other context. Whereas the real situation is that, although the Messenger of Allah (sallallahu alayhi wa sallam) did not witness these circumstances, Allah, Who is the Knower of the unseen (ʿAllām al-Ghuyūb), was certainly aware of these conditions. Why then did He not command His Messenger that such circumstances would arise, so you should prevent women from the mosques?

➌ Furthermore, Lady Aisha (radi Allahu anha) herself did not prohibit it, because the Messenger of Allah (sallallahu alayhi wa sallam) did not witness that era nor did he prohibit it. And the rulings of the Shariah cannot be changed based on anyone’s opinion or analogy. Therefore, instead of preventing women from the mosques, they should be prevented from other places of corruption, and they should be instructed in the proper Islamic etiquette for coming to the mosques. Moreover, not all women adorn themselves and wear makeup—so why are all of them prevented?

➍ And the women of Bani Israel were prevented through the Shariah, not through anyone’s personal opinion or analogy. Also, this hadith proves that Lady Aisha (radi Allahu anha) did not consider the Prophet (sallallahu alayhi wa sallam) to be the knower of the unseen (ʿālim al-ghayb), otherwise she would not have said, “If he had seen.”