Women Attending Eidgah

Q: Can women take part in the eidgah?

A: FEMALE ATTENDANCE OF EID SALAH:
OVERVIEW OF THE MATHAA-HIB

The Hanafi View
It is stated in the Fiqh Encyclopaedia of Kuwait that according to the Hanafi math-hab, young girls and attractive women are prohibited from attending the Eid salah. As for old women, they are allowed to attend Eid on condition that they dress inconspicuously, avoid the use of perfume, and do not mingle with men to and from the Eidgah. This viewpoint of the Hanafi School is enunciated in every one of the renowned works of Fiqh, such as Fathul-Qadeer, Raddul-Muhtaar, Al-Bahrur-Raaiq, Al-Badaa’I, Al-Hindiyyah, etc. There is, therefore, no difference on this score according to Hanafis.

The Shaafi View
We once again turn to the book of Imam Nawawi, Al-Majmoo’. He states therein:
“Imam Shaafi’ and Scholars of his math-hab state that it is mustahabb (meritorious) for non-attractive females to attend the Eid salah. As for attractive females and women of exquisite beauty, it is forbidden for them to attend. This is the categorical statement of the math-hab and the definite ruling of the majority of (Shaafi’) Scholars.

Imam Raafi’e mentioned another view, which states that it is not mustahabb even for non attractive women to attend Eid salah. But this view has not been preferred by Ulema. When these (non-attractive) women do attend, they should don clothes that are simple and non-appealing. They should also avoid perfume. This is the ruling for elderly ladies who are past the age of desire. As for the young females and attractive (middle-aged) women, it is forbidden for them to attend the Eid salah due to the possibility of fitnah (zinaa) in their emergence.

If someone argues that this is contrary to the hadith of Umme Atiyyah (radhiyallah anha) (in which Rasoolullah sallallahu alaihi wa sallam allowed females to attend Eid salah), we will respond by quoting the statement of Hazrat Ayesha (radhiyallahu anha) that appears in Saheeh Bukhari and Saheeh Muslim: ‘Had The Messenger of Allah sallallahu alaihi wa sallam witnessed the things women have introduced (after him), he would have prevented them (from the Masaajid) like the women of Bani Israel were banned.’

Furthermore, the fitnah in today’s times are far greater compared to the time of Rasoolullah sallallahu alaihi wa sallam. Imam Shaafi (RA) states in Al-Umm: It is far more desirable to me that elderly ladies attend Eid Salah instead of the other faradh salah.” (Al-Majmoo’ of Nawawi)

It is stated in Al-Mausoo’atul Fiqhiyya (Encyclopaedia of Fiqh, Kuwait):
“The Maliki, Hambali, and Shaafi’ Scholars have taken the view of prohibition for young and attractive females attending the Eidayn, due to the fitnah that lurks in such emergence. When old women emerge they should do so in simple, un-appealing dress.”

In Tuhfatul-Muhtaaj the following appears:
“It is sunnat for elderly women who are past the stage of desire to attend Eid salah and jamaat salah, in shabby, simply clothing, without any perfume. They should cleanse themselves with just water before emerging. If they apply perfume or dress in their finery and ornaments, then for these old women, too, it will be forbidden to attend, like it is forbidden for the young girls and women of fine looks and stature. Instead, these women should offer their salah at home.”

A SUMMARY OF THE ABOVE
The ruling of all four Schools of Fiqh emerges quite clearly from the above: In today’s times there lurks great fitnah in the emergence of young and attractive women for Eid salah, hence all mathaa-hib prohibit their attendance for Eid and even for the five daily salah. For old women and ladies who are beyond the stage of being attracted to men or being the cause of attraction for men, the condition for their emergence is that they dress in plain, simple, and old garments, and avoid the use of jewellery and perfume.

QUESTION: How can the Mathaa-hib prohibit women from the Eid Salah when The Messenger of Allah sallallahu alaihi wa sallam allowed them to attend, in fact ordered that they attend, as it appears in the authentic work of Imam Bukhari (RA)?

ANSWER: This objection betrays lack of understanding of sunnah. It must be born in mind that we are commanded to follow the Sunnah, not a particular hadith. Sunnah is the broader picture of Deen, comprising the practices of Rasoolullah and his illustrious Sahaaba. Sunnah is the collective application of different ahadeeth as well as statements of Sahaaba. The big mistake modern-day “mujtahids” and those aligned to the Salafi ideology fall into is the misconception that one must follow ‘hadith’ while disregarding the broader Sunnah of Rasoolullah sallallahu alaihi wa sallam and his illustrious Companions. When following a particular hadith one is bound to discard other ahadeeth on the subject, and end up discarding many authentic ahadeeth. The Imams and Jurists of Islam (may Allah Ta’ala be pleased with them) played a great role in codifying Islam, defining the parameters of Sunnah, and extrapolating the Laws ad Injunctions of Islam from Quran and Sunnah. Through these great efforts today we, the followers of the math-hab, find it easy to practice on Islam, and the Sunnah in particular.

Therefore, in our times no Muslim may use a hadith to contradict or oppose a practice of the Sahaaba, for this infers that a Sahaabi of Rasool is doing something of Deen contrary to his Rasool. This is not possible. How can a Sahaabi, who understood The Messenger of Allah far better than any person from among latter generations, ever dare contradict the command of Rasool sallallahu alaihi wa sallam? How is it possible for people like Umar bin Khattab, a walking Jannati on earth, and Ayesha Siddeeqa, whose chastity was affirmed by not one but ten long verses of the Holy Quran, issue fatwa contrary to the command and instruction of Rasoolullah sallallahu alaihi wa sallam? Who can make the audacious and bold claim that it is preferable to follow a particular hadith of Rasoolullah sallallahu alaihi wa sallam and discard the practice of the bulk of the Sahaaba?

The dazzling star in the firmament of Islam Knowledge, our Mother Ayesha (radhiyallahu anhaa) said: “If Rasoolullah sallallahu alaihi wa sallam only knew what the women of today are getting up to, he would have stopped them (from the Mosques) like the woman of the Bani Israeel were stopped.”(Bukhari) This statement proves that Hazrat Ayesha understood the Messenger of Allah and his decision of allowing females to attend the Musjid and the Eid Salah during his time. She also affirmed that this concession was confined to his time only, and should not apply to times after him. We challenge anyone to answer this statement of Hazrat Ayesha (radhiyallahu anha)

The Messenger of Allah sallallahu alaihi wa sallam also said: “And adopt my sunnah, and the sunnah of the Khalifas after me; hold fast to it. Clutch onto it with your teeth..” (Tirmizhi)

And Allah Knows Best

Prepared and edited by:
Mufti Siraj Desai, Darul-Uloom Abubakr, Malabar, Port Elizabeth, South Africa