Nasai

1560. Commentary: The command for young women to go for Eid clearly indicates that other women, all the more so, will go.

Hadith Commentary:
Imam al-Bukhari rahimahullah has transmitted authentic ahadith in detail regarding the participation of women in the two Eids, in which there is no room for any dispute or debate.
It is mentioned in multiple narrations that the Prophet sallallahu alayhi wa sallam used to take all his wives and daughters out for the Eids.
He even said that menstruating women should also come out, and they should stay away from the prayer but participate in the supplications of the Muslims, and those who do not have a cloak should be given a cloak or scarf by their companions.
In any case, the participation of women in the Eid prayer ground (Eidgah) is an extremely important Sunnah and an Islamic symbol.
Through this, the strength of Islam is manifested, and men, women, and children prostrate before Allah in the Eid prayer ground and make supplications.
If even one of their supplications is accepted, it can become a source of immense blessings for all those present.
Some people, based on hypothetical doubts and imagined dangers, have declared it disliked (makruh) for women to go to the Eid prayer ground.
However, all these are mere assumptions that have no basis in Shariah.
It is the duty of the organizers of the Eid prayer ground to arrange for proper veiling and to make arrangements in advance to prevent any corruption or danger.
Allamah Shawkani rahimahullah, after a detailed and well-evidenced discussion on this matter, has stated:
وَمَا فِي مَعْنَاهُ مِنْ الْأَحَادِيثِ قَاضِيَةٌ بِمَشْرُوعِيَّةِ خُرُوجِ النِّسَاءِ فِي الْعِيدَيْنِ إلَى الْمُصَلَّى مِنْ غَيْرِ فَرْقٍ بَيْنَ الْبِكْرِ وَالثَّيِّبِ وَالشَّابَّةِ وَالْعَجُوزِ وَالْحَائِضِ وَغَيْرِهَا مَا لَمْ تَكُنْ مُعْتَدَّةً أَوْ كَانَ خُرُوجُهَا فِتْنَةً أَوْ كَانَ لَهَا عُذْرٌ.
That is, the ahadith decisively establish that it is legislated (mashru‘) for women to participate in the Eid prayer ground with the men, and in this regard, there is no distinction between married and unmarried, old and young, menstruating or otherwise, as long as none of them are in their waiting period (‘iddah), or their coming out does not pose a temptation (fitnah), or there is no other excuse. So, without doubt, it is legislated for all women to go to the Eid prayer ground.
He further states:
والقول بکراھیة الخروج علی الإطلاق رد للأحادیث الصحیحة بالآراء الفاسدۃ۔
That is, to declare it disliked (makruh) for women to go to the Eid prayer ground in an absolute sense is to reject the authentic ahadith based on corrupt opinions.
Nowadays, those scholars who declare the participation of women in the two Eids as impermissible do not even reflect that these same Muslim women freely go to markets, participate in fairs and festivals, and many poor women work as laborers.
When in all these situations, the supposed harms are far greater, then in the case of participation in the Eid prayer ground—where it is necessary to go with proper veiling and decorum—on what imagined dangers can a fatwa of impermissibility be issued?
Shaykh al-Hadith Mawlana Ubaydullah Mubarakpuri rahimahullah states: It is Sunnah for women to go to the Eid prayer ground for the Eid prayer, whether they are married, unmarried, young, middle-aged, or old.
From Umm ‘Atiyyah radi Allahu anha, she said:
The Messenger of Allah sallallahu alayhi wa sallam commanded us to bring out for the two Eids the adolescent girls, the menstruating women, and the women in seclusion. As for the menstruating women, they should keep away from the prayer but witness the goodness and the supplications of the Muslims. I said: O Messenger of Allah, one of us does not have a cloak. He said:
«لِتُلْبِسْهَا أُخْتُهَا مِنْ جِلْبَابِهَا» (Sahihayn and others)
The Prophet sallallahu alayhi wa sallam used to command the young, unmarried, and menstruating women to go to the Eid prayer ground. The menstruating women would stay away from the prayer and participate in the supplications of the Muslims.
A woman said: If one of us does not have a cloak? He said: Her Muslim sister should take her in her own cloak.
Those who hold the view of dislike (karahah) or make a distinction between young and old women, in reality, reject the authentic hadith with their corrupt and false opinions.
Hafiz (Ibn Hajar) in Fath al-Bari and Ibn Hazm in his Muhalla have mentioned in detail the answers to the objections of the opponents. Women should go to the Eid prayer ground with strict veiling, without wearing any perfume, and without wearing jingling jewelry or adornment, so that they do not become a cause of temptation (fitnah).
Our Shaykh, in his commentary on Tirmidhi, said: There is no evidence for preventing young women from going out to the Eid prayer when there is safety from corruption, as is the case in our times. Rather, it is legislated for them, and this is the preferred opinion. End quote.

Hadith Commentary:
(1)
A menstruating woman is prohibited from performing prayer. In this regard, it is also impermissible for her to enter the mosque, so an objection may arise: how can it be permissible for such a woman to go to the Eid ground? Imam Bukhari rahimahullah, through this chapter heading and the presented ahadith, has answered this very objection, stating that there are multiple benefits in this. The greatest benefit is the manifestation of the strength of Islam; therefore, such women should also go to the Eid ground. Another objection may be raised that, in such circumstances, the sanctity of the Eid ground would be compromised. The answer to this is found in another narration: when the narrator raised this objection, he was told that a menstruating woman can go to sacred places such as Mina, Arafat, and Muzdalifah during Hajj, so what prohibition is there for her to go to the Eid ground? (: Sahih al-Bukhari, Kitab al-Hayd, Hadith: 324)

(2)
The instruction for such women to sit separately in the Eid ground is given so that there is no disorder among the women who are performing prayer. If some are praying and others are simply sitting, the outward beauty of the prayer is diminished; therefore, they have been instructed to sit separately. Additionally, consideration has been given to the other women and the sacred place itself, so that the area designated for prayer does not become contaminated with impurity, nor does it cause aversion to the woman sitting next to her. (: Umdat al-Qari: 5/193)

Explanation:
It is necessary for women to participate in the Eid gatherings: The emphasis on women participating in the Eid gatherings is so great that the Prophet sallallahu alayhi wa sallam even instructed menstruating women to attend this communal gathering and take part in the supplications, while staying away from the prayer area due to their state of menstruation. For those women who do not even have a shawl to cover themselves, the Prophet sallallahu alayhi wa sallam did not permit them to stay behind from this gathering; rather, he said that other women should arrange a covering for her. In the aforementioned narration, there is even this detail that Sayyidah Hafsah radi Allahu anha, with astonishment, asked Umm ‘Atiyyah how menstruating women could go out when they are in a state of impurity. To this, Umm ‘Atiyyah radi Allahu anha replied that menstruating women, after all, stay in ‘Arafat during the days of Hajj, remain in Muzdalifah, and throw pebbles in Mina—these are all sacred places. Just as they go there, they should also go to the Eid ground. Besides this hadith in Sahih al-Bukhari, there are many other clear ahadith on this subject. Mentioning all of them would be lengthy. However, it is astonishing that the Hanafi jurists, based on their hypothetical doubts and suspicions, have issued a fatwa explicitly contrary to this noble command of Allah’s Messenger sallallahu alayhi wa sallam.

It would be appropriate to present the fatwa of the Hanafi jurists in the words of the author of Idah al-Bukhari, who says:
SA “Now the ruling of the Eid ground has changed. Previously, the Eid ground was not in the form of a mosque, so menstruating and ritually impure persons (junub) were also permitted to enter. Now Eid grounds are in the complete form of mosques, so their ruling is exactly that of a mosque. Similarly, in the present era, women have also been prevented from participating in the Eid prayer at the Eid ground. In the earliest generations, firstly, there was not so much fear of temptation and corruption, and secondly, it was necessary for the glory of Islam to be manifested that both men and women together participate in the Eid prayer. Now, there is greater fear of temptation, and there is no longer a need to manifest glory, so women are to be prevented. This is the decision of the later scholars. And so on.” [ايضاح البخاري، جز11، ص : 129] EA

Fair-minded readers can judge with what boldness a fatwa is being given against authentic ahadith, and if this is studied carefully, it could also be concluded that if the Eid ground is in an open field and is not constructed like a mosque, and arrangements for segregation are so good that there is absolutely no fear of temptation or corruption, and the purpose of this gathering of men and women is to manifest the glory of Islam, then it would be permissible for women to participate in the Eid gathering. All praise is due to Allah, most of these conditions are found among the Ahl al-Hadith congregation. They mostly perform the Eid prayers with their families in open fields with excellent arrangements and manifest the glory of Islam. In their Eid grounds, there has never even been mention of temptation or corruption. On the contrary, many of our brothers’ women participate in fairs and festivals without hijab, and there, all sorts of new corruptions occur. Yet our respected great jurists never express as much anger at women’s participation there as they do when it comes to women’s participation in the Eid gatherings, where the subtleties of their jurisprudence come out in opposition.

It is also worth considering that all the wives of the Prophet sallallahu alayhi wa sallam, the noble Companions, and the women of the Ansar and Muhajirin were superior in rank and honor to all the women of the Ummah, yet they used to participate in the Eid gatherings, as even the Hanafi jurists themselves acknowledge. Our women are, in any case, lesser than them; if they participate with proper covering, why would the fire of temptation and corruption flare up, or what dishonor would befall their dignity and honor? Are they more honorable than the women Companions of the first generation? As for the statement of Sayyidah A’ishah radi Allahu anha: «لوراي رسول الله صلى الله عليه وسلم صلى الله عليه وسلم مااحدث النساءالخ» that if the Messenger of Allah sallallahu alayhi wa sallam were to see the new conditions of women today, he would have prevented them from going to the Eid ground—this is the personal opinion of Sayyidah A’ishah radi Allahu anha, which was in view of the circumstances of her time, and it is clear that her opinion cannot override the hadith of the Prophet. Furthermore, this statement is with the word «لو» (“if”), which means that the Prophetic command remains obligatory to act upon even today. In summary, it is Sunnah for women to participate in the Eid gathering with proper covering. «وبالله التوفيق»

Hadith Commentary:
1.
The purpose is that menstruating women can participate in the Eid prayers, and it is also permissible for them to attend gatherings of goodness and blessing, as well as assemblies of invitation and guidance. However, one thing should be kept in mind: menstruating women should remain separate from the Eid prayer area.

There are two reasons for this:
➊.
Due to necessity, the Eid prayer area has been given the ruling of a mosque; therefore, it is prohibited for a menstruating woman to enter the Eid prayer area.
➋.
Since she is not going to perform the prayer, there is no particular need for her to mingle with the women who are praying or to sit among them.

The commentator of Bukhari, Ibn Battal rahimahullah, writes:
From this hadith, the permissibility for both menstruating and pure women to participate in Eid and religious gatherings is understood; however, menstruating women should remain separate from the Eid prayer area.
They will participate in supplication, either making du'a themselves or saying "Ameen." In any case, they will certainly attain the blessings and goodness of this sacred gathering.
(Sharh Ibn Battal: 1/450)
A detailed discussion regarding the participation of women in the Eid prayers will come in the Book of the Two Eids.

2.
Apparently, this narration is transmitted through an unknown woman, and in this respect, its inclusion in Sahih Bukhari would not be correct. However, when Hafsah bint Sirin rahimahullah directly inquired about all matters upon the arrival of Umm Atiyyah radi Allahu anha, the intermediary of the unknown woman was eliminated, and now there is no objection in this regard.
It is stated that the unknown woman was the sister of Umm Atiyyah radi Allahu anha.
And Allah knows best.

The following rulings are derived from this hadith:
➊.
A menstruating woman can remember Allah (dhikr) during her menstruation and can also participate in gatherings of goodness.
➋.
If there is a need to go out for some good deed, there is no harm in borrowing clothes from others as needed.
➌.
It is not permissible for Muslim women to go out of the house without a large outer garment (chador); in the present era, the equivalent of the large chador is the burqa, provided that it serves the purpose of covering and is not for displaying adornment.
Two women may also go out together in one chador.
➍.
Women, when necessary, can bandage the wounded, even if they are non-mahram, and women can also visit the sick.

Hadith Commentary:

The reason for Hafsah's question was that prayer is not obligatory upon a menstruating woman, nor can she perform prayer, so what benefit would there be in her attending the Eid ground? In response, Umm Atiyyah radi Allahu anha said that when a menstruating woman can go to Arafat and other sacred places and does go there, then why should she not go to the Eid ground? Those people today who declare it impermissible for women to go to the Eid ground and invent a hundred excuses for this should reflect upon this answer, whereas Muslim women participate openly in fairs and gatherings of immorality and wickedness.

In summary, menstruating women should also go to the Eid ground. They should remain apart from the prayer but participate in the supplications (du'a). This also establishes the importance of collective supplications among Muslims. Without doubt, supplication is the weapon of the believer, and when Muslim men and women join together in supplication, who knows whose prayer may be accepted and become a source of blessing for all the people of Islam.

Given the current circumstances, when Muslims are beset by troubles from all sides, it is absolutely necessary to rely on supplications. It is the duty of the Imam of Eid to supplicate with humility and devotion for the elevation of Islam; especially Qur'anic supplications are more effective, and then there are also very pure supplications found in the hadiths. After these, supplication can also be made in the listeners’ native languages.

(Wa billahi at-tawfiq)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has adopted an interrogative style in the chapter heading; he has not mentioned the answer with certainty and assurance.
Zayn ibn Munir says that the clarification was present in the hadith itself, which is why Imam Bukhari rahimahullah did not explicitly mention the answer.
However, in our view, since there were multiple possibilities in the answer, Imam Bukhari rahimahullah, as per his habit, omitted the answer.
There was also the possibility that she could borrow a cloak from one of her friends, as is mentioned in the narration of Sahih Ibn Khuzaymah.
And Imam Tirmidhi rahimahullah has stated that she could take a cloak from her friend as a loan.
It could also mean that her friend could conceal her in her own cloak, as is mentioned in the narration of Abu Dawud:
"Her friend should conceal her with a corner of her own cloak and take her along."
It is possible that the Messenger of Allah sallallahu alayhi wa sallam said this by way of emphasis, that they must attend the Eid prayer ground in any case,
even if two women have to wrap themselves in a single cloak.
(Fath al-Bari: 2/605) (2)
The attendance of menstruating (ha’id) women at the Eid prayer ground was being regarded as something strange, and even now it is considered so.
Hazrat Umm ‘Atiyyah radi Allahu anha clarified that do not women attend the plain of ‘Arafat during Hajj, and in Muzdalifah, and for the stoning of the Jamarat in Mina? The meaning is that women should not be prevented from making remembrance (dhikr) of Allah, nor should they be prevented from entering other sacred places besides the mosque.
If they gather at the Eid prayer ground to remember Allah and listen to admonition and advice, there is no harm in it.
They are only prohibited from entering the mosque and performing prayer.
And the Eid prayer ground is not a mosque, nor is it obligatory for them to perform prayer there; therefore, for the sake of manifesting the strength of Islam, there should be no objection to their participation in Eid.

Hadith Commentary:
Translation of the chapter heading is derived from the words of the hadith:
“Let her companion cover her with a part of her own cloak (jilbab)” (i.e., if a woman does not have a garment, her companion should let her share a part of her own cloak).
The purpose is that when going to the mosques, attending the Eid prayer ground, or performing prayer, it is necessary to have enough clothing so that men and women can cover their private parts (awrah) according to their respective requirements.
From this hadith, it is also established that women would go to the Eid prayer ground.
Imam Bukhari rahimahullah, by including Abdullah ibn Raja’ in the chain of narration, refuted the claim of the person who said that Muhammad ibn Sirin rahimahullah did not hear this hadith from Umm ‘Atiyyah radi Allahu anha, but rather from his sister Hafsah, who heard it from Umm ‘Atiyyah.
Al-Tabarani has connected this narration in his Al-Mu’jam Al-Kabir.

Hadith Commentary:
➊
This hadith shows that the Messenger of Allah (sallallahu alayhi wa sallam) strongly emphasized that women should go to the Eid prayer ground, to the extent that even those women who are unable to pray due to their natural excuse should also be present at the Eid prayer ground. However, observing proper covering (purdah) is necessary.
If someone does not have a cloak, she should borrow one from her sister, or two women may go together in a large cloak.
This means that going to the Eid prayer ground is necessary, but going without proper covering is not permitted.
If such care is required even while going on the way, then how can prayer be valid without clothing? That is, if clothing is necessary for attending the prayer, then it is even more necessary for the prayer itself.
And this is the intended point.
Imam Bukhari (rahimahullah) may have reasoned in this way: if such care is required for a menstruating woman regarding clothing and a cloak, even though she is not going to pray, then for a pure woman who is going to pray, the care for clothing is even more necessary.
The reasoning can also be that, in the view of the Shariah, asking (begging) is not considered a good habit, but asking for clothing for the purpose of prayer has been permitted.
From this, it is also understood that having clothing for prayer is necessary.
And Allah knows best.

➋
At the end of the narration, Imam Bukhari (rahimahullah) has mentioned a suspended (mu‘allaq) report.
The benefit of this is that in it, the hadith scholar Ibn Sirin (rahimahullah) has explicitly stated that he heard this hadith from Umm ‘Atiyyah (radi Allahu anha).
With this suspended report, Imam Bukhari (rahimahullah) has refuted those who thought that Ibn Sirin (rahimahullah) did not hear from Umm ‘Atiyyah (radi Allahu anha), but rather heard the hadith from her sister Hafsah (radi Allahu anha).
In the first chain of narration presented by Imam Bukhari (rahimahullah), Muhammad ibn Sirin (rahimahullah) narrated this report with the expression "‘an" (from).
There was a doubt that perhaps he did not hear this hadith directly from Umm ‘Atiyyah (radi Allahu anha).
This suspended report removed that doubt.
(Fath al-Bari: 1/605)

➌
Hafsah bint Sirin (rahimahullah) says that we used to prevent our young unmarried girls from going to the Eid prayer ground.
Someone informed me, on the authority of Umm ‘Atiyyah (radi Allahu anha), that the Messenger of Allah (sallallahu alayhi wa sallam) used to emphasize that women should go to the Eid prayer ground on the occasion of the two Eids.
When we met Umm ‘Atiyyah (radi Allahu anha), I asked her directly, and she narrated this hadith.
I asked:
Should a menstruating woman also go to the Eid prayer ground? She replied:
She goes to ‘Arafat and other sacred places during Hajj, so why should there be any prohibition for her to go to the Eid prayer ground? (Sahih al-Bukhari, al-Hayd, Hadith: 324)

➍
In the next fifteen chapters, Imam Bukhari (rahimahullah) will discuss the issue of covering the ‘awrah (private parts), in which he will clarify the use of clothing in prayer according to different circumstances and conditions.
If clothing is scarce or tight, what should be done? What are the separate rulings for men and women? The hadiths to which Imam Bukhari (rahimahullah) has alluded in this chapter did not meet his conditions of authenticity, so he did not bring them with connected chains, but only mentioned the hadith of Umm ‘Atiyyah (radi Allahu anha) here for support.
In this hadith, women in their days (of menstruation) are told to join the congregation of Muslims.
This does not mean to participate in the congregational prayer, but only to be present at the Eid prayer ground.
Although the word "shuhud" (attendance) is also used in hadith for participation in congregation and leadership, in this context it does not mean that, because menstruating women are unable to pray.

➎
Some scholars hold that a woman borrowing a cloak from another or two women going together in a large cloak is only for the sake of covering themselves from passersby on the way, and has nothing to do with covering the ‘awrah.
But it is astonishing that modesty before people is considered so necessary that going to the Eid prayer ground without proper covering is forbidden, yet not observing the covering of the ‘awrah while standing before Allah during prayer is not considered important—this is not wisdom. Rather, one should have more modesty before Allah than before people.
And Allah knows best.

Hadith Commentary:
(1)
Some scholars have derived from the mentioned hadith the obligation for women to go out and perform the Eid prayer, but this obligation is questionable because it includes those women who are not even required to perform the prayer. However, the recommendation (mustahabb) for women to go to the Eid ground (Eidgah) is certainly established, whether those women are young or old, beautiful or otherwise; in any case, they are emphatically encouraged to go to the Eidgah.

(2)
Imam Tahawi rahimahullah says that in the early days of Islam, the Messenger of Allah sallallahu alayhi wa sallam ordered young, veiled women to go out so that the number of Muslims would appear greater and awe would be instilled in the enemies, because at that time the Muslims were very few in number. Now, there is no longer a need for this.

This position has been objected to on the grounds that abrogation (naskh) is not established by such possibilities, and also because the fatwa of Umm Atiyyah radi Allahu anha, which she gave after the death of the Messenger of Allah sallallahu alayhi wa sallam, is contrary to this position. The argument regarding instilling awe in the enemies is also strange, because seeking help from women and, in times of war, expressing one’s numbers due to them, in itself, indicates weakness. Therefore, it is better that the going of young women to the Eidgah be considered permissible only when the circumstances are peaceful—that is, when their going there does not lead them themselves into any tribulation (fitnah), nor does any man fall into tribulation because of them, and there is no intermingling with men on the way or at the gathering places. In such circumstances, their going to the Eidgah is a commendable act.

(Fath al-Bari: 2/206-207)

Hadith Commentary:
The relevance of this hadith to the chapter is that on the day of Eid, women also used to recite the takbirat and participate with the Muslims in supplications.
In reality, the very essence of the two Eids lies in proclaiming the takbir (saying "Allahu Akbar") aloud, so that the greatness and majesty of Allah, the Exalted, may be heard by the people of the world and His grandeur may be firmly established in the hearts.
Even today, it is necessary for every Muslim to attain the true spirit of the slogan of takbir.
It will bring life to dead hearts.
The words of the takbir are as follows:
Allahu Akbar kabiran, walhamdulillahi kathiran, wa subhanallahi bukratan wa asila.
Or say: Allahu Akbar, Allahu Akbar, la ilaha illa Allah, wallahu Akbar, Allahu Akbar, wa lillahil hamd.

Hadith Commentary:
Imam Bukhari rahimahullah’s argument is based on “women saying the takbirat along with men,” because the action of women doing this on the day of Eid is established from this hadith.
The remaining days of Mina are also included in this, because these are among the specified days (ayyam ma’dudat), and making dhikr (remembrance of Allah) during these days is established by the explicit text of the Noble Qur’an ().
It should be noted that in other narrations, it is established that women make supplication (du’a) and participate in good deeds, but their saying the takbirat along with men is found only in the narration presented by Imam Bukhari rahimahullah. However, from other evidences it is established that they should say the takbirat in a low voice, because regarding men, the ahadith mention that they would say the takbirat so loudly that their throats would become dry and their voices would become hoarse.
This condition should not be present with women.
They should certainly participate in the takbirat, but compared to men, they should keep their voices low.
And Allah knows best.

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah deduced that a menstruating woman should not perform tawaf, which was one of the meanings of the chapter heading, because when a menstruating woman has been commanded to stay away from the place of prayer, then it would also not be permissible for her to go near the Ka'bah.
Some have said that the second meaning of the chapter heading can also be derived from this,
that is, a menstruating woman can perform sa'i between Safa and Marwah, because a menstruating woman can stand at Arafat, and Safa and Marwah are similar to Arafat (Wahidi).

Clear Distortion in Translation:
Whatever the school of thought of any Muslim may be regarding any issue, when the clear text of the Noble Qur'an and the Prophetic hadith comes, honesty demands that its translation be done absolutely correctly, without any addition or omission whatsoever.
Even if this causes a blow to our supposed school of thought.
Because the words of Allah and His beloved sallallahu alayhi wa sallam hold great importance, and to make even the slightest addition or omission in the name of translation or explanation is the worst crime, due to which the Jews were destroyed.
Allah the Exalted has explicitly taken notice of this action.
As He says: ﴿يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ﴾ (al-Ma'idah: 13)
That is, to distort the words of Allah from their proper places was the worst habit of the Jewish scholars.
But, alas, this very habit is seen in the writings of some scholars of Islam.
Which confirms the Prophetic statement in which he said that you will follow the footsteps of the Jews and Christians step by step and thus go astray.

The Real Issue!
The matter of women going to the Eidgah, even the participation of unmarried girls and menstruating women, and their joining in the supplications of Eid, is an issue established by numerous Prophetic hadiths, and it is a well-known fact that in the era of Prophethood, this was strictly practiced, and all the women of Islam used to go to the Eidgah.
Later, various juristic opinions emerged, and the respected scholars of the Hanafi school declared it absolutely impermissible for women to go to the Eidgah.
In any case, they themselves are responsible for their opinions, but to alter the translation of those hadiths in which the going of women to the Eidgah in the Prophetic era is mentioned is extremely irresponsible.
And alas, in the current translations of Sahih Bukhari being produced by the scholars of Deoband, we see abundant examples of such irresponsibility.
“Tafheem al-Bukhari” is before us,
whose translation and explanations have been written with great caution.
But sectarian bias has, in some places, led our respected and learned translator of Tafheem al-Bukhari away from the path of moderation.
Here, from the context of the hadith of Hafsah, it is clearly evident that the question being asked to the Messenger of Allah sallallahu alayhi wa sallam is about whether a woman who does not have a cloak to wear can go to the Eidgah or not.
The Prophet sallallahu alayhi wa sallam replied that her friend should lend her a cloak so that she can participate with the Muslims in this occasion of goodness and supplication (at the Eidgah).
The translator in question has rendered it as follows: “If we do not have a cloak (burqa), is there any harm if we do not go out to participate in the religious gatherings of the Muslims?”
A casual reader of Sahih Bukhari, upon reading this translation, would not even think that the question here is about going to the Eidgah or not.
From “religious gatherings,” one could understand gatherings of admonition and advice.
And in all such gatherings, the participation of women is unanimously permissible, and even in the Prophetic era, women used to participate in such gatherings.
Then what could be the point of this question? In any case, this translation is completely incorrect.
May Allah grant the scholars the ability to rise above their supposed schools of thought and translate the Qur'an and hadith with caution.
And with Allah is all success.

Hadith Commentary:
(1)
When a menstruating woman is commanded to stay away from the place of prayer, then it will also not be permissible for her to go near the Ka'bah, nor can she perform the circumambulation (tawaf) of the House of Allah, as is the subject of the chapter heading.

(2)
Some scholars have said that since a menstruating woman can be present at Arafat, can go to Muzdalifah, and while staying in Mina can throw the pebbles, meaning she can perform all the rites of Hajj except for the circumambulation (tawaf) of the House of Allah, then she can also perform the sa'i between Safa and Marwah, because Safa and Marwah are like Arafat. However, this reasoning is questionable on the basis that what benefit is there in performing only the sa'i between Safa and Marwah if the tawaf has not been performed beforehand? When a menstruating woman cannot perform tawaf, then how can she be permitted to perform the sa'i between Safa and Marwah? Furthermore, nowadays, since Safa and Marwah have been made part of Masjid al-Haram, in such circumstances, a menstruating woman cannot perform the sa'i between Safa and Marwah.
And Allah knows best.

(3)
Hafiz Ibn Hajar rahimahullah says that Umm Atiyyah radi Allahu anha said:
A menstruating woman does not attend the plain of Arafat and such-and-such places; similarly, in the narration of Jabir radi Allahu anhu, it is stated that a menstruating woman can perform all the rites of Hajj except for the circumambulation (tawaf) of the House of Allah. Both statements refer to the same thing, and from this, the first part of the chapter heading established by Imam Bukhari rahimahullah is proven, because when she is commanded to stay away from the place of prayer, then it is even more appropriate that she stays away from the mosque, rather from Masjid al-Haram, and even more so from the Ka'bah itself.
(Fath al-Bari: 3/638)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Awaatiq:
This is the plural of ‘aatiq, and refers to those women who are adults, or near adulthood, or are of marriageable age, or are considered honorable by their family, or who have already experienced the hardship of leaving the house for work.

(2)
Dhawaati al-khudur,
Khudur is the plural of khidr.
Those who remain veiled within the house.

Benefits and Issues:
From this hadith, it is understood that all women should go out for the two Eids, even menstruating women (ha’idh) who cannot perform the prayer; they too should be present, but remain apart from the prayer area despite participating with the people in the Eid gathering. This is so that the prayer rows are not broken, nor should they cause inconvenience to other women. However, they should not go adorned or made up. Yet, it is strange that the Hanafi scholars say that due to the changing circumstances of today and because women go out adorned, it is not permissible for them to attend Jumu‘ah or Eid prayers, even though the risks on these occasions are less, and in ordinary circumstances, going to public places is more dangerous, yet they do not prohibit that. Women go everywhere, adorned and inviting attention, coming and going freely. But they are deprived of these acts of goodness and charity.

Hadith Commentary:
Benefits and Issues:
The takbirs will be recited while going to and returning from the Eid prayer ground, and these takbirs will also be recited by women, but their voices will not be raised.

Hadith Commentary:
Vocabulary of the Hadith:
Jilbab:
A loose cloak,
meaning that she may borrow a cloak from another woman,
or if that is not possible, then both may share one cloak together.

Benefits and Issues:
This hadith establishes that women should participate in admonition, advice, and scholarly gatherings, and should take part in remembrance, reflection, and supplications.

1:
In this is evidence that it is Sunnah for women to be taken to the Eid prayer ground (Eidgah) for the Eid prayer.
Those who hold the view that this is disliked say:
This was an incident from the early period of Islam, so that the number of Muslims would appear greater and their awe would be established among the people.
However, this interpretation is not correct, because a similar narration is reported from Ibn Abbas (radi Allahu anhuma), and he was among the younger Companions.
It is evident that his testimony pertains to a time after the conquest of Makkah, when there was no longer any need to demonstrate strength.

1136. Commentary:
➊ On the days of Eid, it is recommended (mustahabb) for women to go to the Eid prayer ground (Eidgah), but with proper covering (purdah), without perfume, and without jewelry that makes noise.
➋ There is evidence for collective supplication (du'a) in the gathering of Muslims, but not in the customary (innovated) manner.
➌ Purity (taharah) is not a prerequisite for supplication (du'a); it is permissible to supplicate even without it.

390. Commentary:

➊ «بیبا» or «بأبا» is actually «بأبي», the translation of which has been provided in the main text. This is the noble lady’s expression of devotion and love for the Prophet sallallahu alayhi wa sallam. From the perspective of creed, this is also a part of our faith: that everything of ours should be sacrificed for the Prophet sallallahu alayhi wa sallam, whether it be our life or wealth, parents or children.

➋ “Have you heard him say such and such?”—that is, regarding women attending the Eid prayer.

➌ Eid is a great day of joy, grandeur, gratitude, and worship for the people of Islam; therefore, it is necessary for every man and woman to attend. Women should go while observing proper covering (hijab), so that along with the display of grandeur, the sentiments of righteousness are also expressed. For menstruating women (those in a state of hayd), performing the act of worship (the prayer) is prohibited, but by their attendance, the other objectives will be fulfilled.

1559. Commentary:

➊ All the male and female Companions (radi Allahu anhum/anha) had immense love for the Messenger of Allah (sallallahu alayhi wa sallam) and were always ready to sacrifice everything for him. However, this particular female Companion’s unique expression of devotion was that even in his absence, she would utter such affectionate words as «بابا». Generally, the Companions, when addressing the Prophet (sallallahu alayhi wa sallam), would express their love with the words «بابی انت ومی یا رسول اللہ صلی اللہ علیہ وسلم» “O Messenger of Allah! May my parents be sacrificed for you.” May Allah be pleased with them and make them pleased.

➋ Eid is an occasion of happiness, grandeur, as well as gratitude and supplication; therefore, both men and women have been commanded to attend it, to the extent that even women who do not perform the prayer have been especially instructed to be present, so that the other objectives of Eid may be fulfilled. It is thus understood that Eid is a distinguishing sign (sha‘ar) of the Muslims. Even among the general public, one who does not participate in Eid without a valid reason is not viewed favorably.

➌ “Sit apart”—from this it is deduced that the place of prayer here is given the ruling of a mosque (masjid), therefore, women experiencing menstruation (hayd) should not be caused hardship; however, such women will participate in the sermon and supplication.

➍ Among the objectives of Eid, an important one is supplication (du‘a) as well; therefore, special attention should be given to supplication in the Eid sermon, in which prayers should be made not only for oneself but for all Muslims.

Benefits and Issues:

➊ Just as it is permissible for women to come to the mosque for obligatory prayers and for Jumu‘ah, likewise, their attendance at the two ‘Eids is also necessary.

➋ One wisdom in this is that religious matters are explained in the sermon, and learning the religion is obligatory upon women as well. Secondly, ‘Eid is a day for the collective display of the glory and grandeur of the Muslims. With the participation of women and children, this objective is fulfilled in a better manner. Thirdly, ‘Eid is an occasion of communal joy, in which all believing men and women are included. Therefore, there is no justification for depriving women of participation in this happiness.

➌ If a woman has an excuse due to which she cannot attend the ‘Eid gathering, then if that excuse can be removed, it must be done so. She should not be deprived of performing the ‘Eid prayer and listening to the sermon.

➍ If someone does not have a cloak (chador), then another woman should share her cloak with her. For two women to walk together under one cloak is a difficult task, but this has been commanded, which shows the utmost importance of women’s participation in ‘Eid.

➎ It is also possible that the other woman has two cloaks, so she should give one cloak to the woman who does not have one. This meaning is indicated by the wording of the narration in Sahih Ibn Khuzaymah (Sahih Ibn Khuzaymah: 2/362, Hadith: 1467).

➏ Observing hijab (covering) is so important that the lack of a cloak has not been accepted as an excuse for going out uncovered. Even if a cloak cannot be borrowed from other women, then those women should walk together under one cloak; they should not go out without a cloak.

Benefits and Issues:

➊
When girls reach maturity, they should remain in their homes.

➋
Even these veiled (pardah-observing) girls should participate in the Eid prayer.
However, they should go out after making arrangements for proper veiling.

➌
Women experiencing menstruation (hayd) should also go to the Eid ground.

➍
This indicates that the mosque is not the place for offering the Eid prayer, because menstruating women cannot go there, whereas their presence at the Eid gathering is necessary.

➎
One meaning of (da‘wat al-muslimin) is that when Muslims make supplication (du‘a), those women who did not pray due to their monthly excuse (menstruation) should also join in the supplication.
In this way, they too will receive a share in the goodness and blessings.
The second meaning is admonition and preaching.
That is, even though they do not pray, they can listen to the sermon (khutbah),
and benefit from the issues that are explained.

➏
From this, it is understood that one should not leave after offering the Eid prayer without listening to the sermon.
Although, in light of Hadith: 1290, it is permissible to leave,
however, in order to attain the full blessings and benefits of Eid, it is necessary to listen to the sermon.

Takhrij:
«أخرجه البخاري، العيدين، باب خروج النساء والحيض إلي المصلي، حديث:974، ومسلم، صلاة العيدين، باب ذكر إباحة خروج النساء في العيدين إلي المصلي، حديث:890.»©Explanation:
➊ The attendance of women at the Eid prayer is established by this hadith.
➋ Ibn Abbas (radi Allahu anhuma) states that the Noble Prophet (sallallahu alayhi wa sallam) himself used to take his noble wives and his daughters to the Eid ground.
(Musnad Ahmad: 1/231; Sunan Ibn Majah, “Establishment of the Prayers and the Sunnah Regarding Them,” Hadith: 1309) Abu Bakr, Umar, and Ali (radi Allahu anhum) considered the attendance of women at the Eid prayer to be obligatory.
➌ The Hanafis have interpreted this hadith and described it as an incident from the early period of Islam, so that the number of Muslims would appear greater and the large numbers would be a source of distress for the disbelievers and polytheists, and would establish the awe of the Muslims. However, this interpretation, upon which Allamah Tahawi expended great effort, does not seem worthy of consideration, because Abdullah ibn Abbas (radi Allahu anhuma) testifies that the noble wives and others used to go to perform the Eid prayer.
Ibn Abbas (radi Allahu anhuma) was young at the time; it is apparent that his testimony is from after the conquest of Makkah, at a time when there was no longer a need to display strength. Therefore, women should, in any case, attend the Eid ground.
And those who make false interpretations should fear Allah, the Exalted.

Benefit:
From these hadiths, it is established that under certain conditions, a woman can treat a non-mahram man. Those conditions are as follows:
➊ ... She must remain in a state of proper covering (hijab).
➋ ... She must be in the presence of her mahram.
➌ ... She must not be in seclusion (khalwah) with him.
➍ ... There must be no male doctors available.

It should also be remembered that during the military expeditions (ghazawat), women could accompany their husbands so that they could work as needed, such as cooking food, and as required, dressing the wounds of the sick and injured, etc. In the present era, hospitals are filled everywhere with women, and that too in a state without proper covering, even though there are plenty of men present. In the presence of men, employing women in abundance in hospitals and similar places is sinful, and only a few women should be employed as needed, and that too only for the sake of female patients, and in accordance with the aforementioned conditions.

Furthermore, from this hadith it is also understood that it is obligatory for women to go to the Eid prayer ground (Eidgah) for the Eid prayer. Yes, even women who are menstruating (hayd) or experiencing postnatal bleeding (nifas) must also go, but they should sit separately from the Eidgah.

One meaning of “the supplication of the Muslims” (da‘wat al-muslimin) is that when the Muslims are engaged in supplication (du‘a) during prayer, those women who did not pray due to their monthly excuse (menstruation) should also join in the supplication, so that they too may partake in the goodness and blessings. The second meaning is admonition and preaching, that is, even though they do not pray, they can listen to the sermon (khutbah) and benefit from the issues explained therein. In fact, during the sermon, supplications are intended, and everyone makes supplication, each in their own heart, and with their own tongue, individually; collective supplication is not established. For details, see (A Glance at a Few Books of the Hanafis, the first article by the scholar of the age, Shaykh Abdul Rauf bin Abdul Mannan al-Ashrafi rahimahullah).