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سنن دارمي
Darimi
من كتاب العيدينFrom the Book of the Two Eids
باب خُرُوجِ النِّسَاءِ في الْعِيدَيْنِ:Chapter: Women going out for the two Eids
Hadith 1648
اُردوEn
أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ الصَّمَدِ، عَنْ هِشَامٍ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ، قَالَتْ: "أَمَرَنَا بِأَبِي هُوَ أَنْ نُخْرِجَ يَوْمَ الْفِطْرِ، وَيَوْمَ النَّحْرِ الْعَوَاتِقَ وَذَوَاتِ الْخُدُورِ، فَأَمَّا الْحُيَّضُ، فَإِنَّهُنَّ يَعْتَزِلْنَ الصَّفَّ، وَيَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ الْمُسْلِمِينَ . قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، فَإِنْ لَمْ يَكُنْ لِإِحْدَاهُنَّ الْجِلْبَابُ ؟ قَالَ: "تُلْبِسُهَا أُخْتُهَا مِنْ جِلْبَابِهَا".
Lady Umm Atiyyah (may Allah be pleased with her) said: May my father be sacrificed for him, the Noble Prophet (peace and blessings be upon him) commanded us that “we should take along young unmarried girls and women observing seclusion to the Eid al-Fitr and Eid al-Adha prayers, and menstruating women (should also come to the Eid ground but) stay away from the prayer rows and participate in good deeds (i.e., listening to the sermon) and the supplications of the Muslims.” I said: O Messenger of Allah! What if one of us does not have a covering cloak? He said: “Her sister should let her wear her cloak.”
Brief Explanation
(Commentary on Hadith 1647)
From this hadith, the emphasis on women going for the Eid prayers is established—whether young or old, even in the state of menstruation (hayd), and even those poor women who do not possess a shawl, sheet, or a proper Islamic veil (shar‘i burqa), they too should go to the Eid ground and participate in the prayer, supplication, and the recitation of takbirat. A menstruating woman will only refrain from participating in the prayer itself. This is the Sunnah, and this ruling will remain in effect until the Day of Judgment, with the conditions that a woman leaves her house with proper covering (purdah), does not display adornment or beauty, and does not use perfume, fragrance, or scent, etc.
All the noble wives (azwaj-e-mutahharat), the wives of the Muhajirin and Ansar, their mothers and daughters, have always gone to the Eid ground from the time of the Messenger of Allah (sallallahu alayhi wa sallam) through the earliest and most virtuous generations. To say that this ruling was only for the time of the Messenger of Allah (sallallahu alayhi wa sallam) is sheer obstinacy. And the statement of Sayyidah Aisha (radi Allahu anha) that if the Messenger of Allah (sallallahu alayhi wa sallam) had seen the mischief and corruption (fitnah wa fasad) of later times, he would have prohibited women from going, is also not a valid argument, because she herself always went to the Eid ground—even at Basra, on the occasion of the Battle of Jamal, she went to the Eid ground. Thus, this is merely the opinion of Sayyidah Aisha (radi Allahu anha), which, being contrary to the explicit statement of the Prophet, is not acceptable. It is astonishing that there are people who do not prevent their wives from going to markets, festivals, musical gatherings, poetry recitals, and qawwali sessions, but consider it necessary to prevent them from prayer, sermon, and supplication.
May Allah Ta‘ala grant all of us understanding of the religion and keep us away from undue prejudice and obstinacy.
Ameen.
From this hadith, the emphasis on women going for the Eid prayers is established—whether young or old, even in the state of menstruation (hayd), and even those poor women who do not possess a shawl, sheet, or a proper Islamic veil (shar‘i burqa), they too should go to the Eid ground and participate in the prayer, supplication, and the recitation of takbirat. A menstruating woman will only refrain from participating in the prayer itself. This is the Sunnah, and this ruling will remain in effect until the Day of Judgment, with the conditions that a woman leaves her house with proper covering (purdah), does not display adornment or beauty, and does not use perfume, fragrance, or scent, etc.
All the noble wives (azwaj-e-mutahharat), the wives of the Muhajirin and Ansar, their mothers and daughters, have always gone to the Eid ground from the time of the Messenger of Allah (sallallahu alayhi wa sallam) through the earliest and most virtuous generations. To say that this ruling was only for the time of the Messenger of Allah (sallallahu alayhi wa sallam) is sheer obstinacy. And the statement of Sayyidah Aisha (radi Allahu anha) that if the Messenger of Allah (sallallahu alayhi wa sallam) had seen the mischief and corruption (fitnah wa fasad) of later times, he would have prohibited women from going, is also not a valid argument, because she herself always went to the Eid ground—even at Basra, on the occasion of the Battle of Jamal, she went to the Eid ground. Thus, this is merely the opinion of Sayyidah Aisha (radi Allahu anha), which, being contrary to the explicit statement of the Prophet, is not acceptable. It is astonishing that there are people who do not prevent their wives from going to markets, festivals, musical gatherings, poetry recitals, and qawwali sessions, but consider it necessary to prevent them from prayer, sermon, and supplication.
May Allah Ta‘ala grant all of us understanding of the religion and keep us away from undue prejudice and obstinacy.
Ameen.
