I read this answer of yours: http://efiqh.com/2017/ruling-women-attending-id-prayers/
I have a few questions regarding it, I hope you can provide me with an answer.
1. According to my understanding, you are claiming that it is not permissible for women to come for Eid salah or any other salah. Is this correct?
2. In my city, we have the Eid salah taking place in the park. I have noticed that many women attend the Eid salah dressed attractively in their Eid clothes. Though the Eid salah facility is separated, but men and women see each other in the park before and after Eid salah. So, is it better for me to pray my Eid salah there or go a local masjid?
3. Why are women not allowed to come to the masjid for the 5 daily salahs, jumu’ah and Eid, but they can come to the masjid for bayans, jalsahs and fundraising events?
In the name of Allāh, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-raḥmatullāhi wa-barakātuh.
1. Your understanding is correct.
2. You should not perform your ṣalāh where the disobedience of Allāh Ta‘ālā is taking place. Such places are devoid of barakah. If you have the option of performing your ‘Īd ṣalāh at a local masjid, you should perform it there.
3. There is a vast difference between prohibiting women from coming to the masjid for the five daily ṣalāhs, Jumu‘ah and ‘Īd and allowing them to attend infrequent spiritual programmes or talks. It is incorrect to compare one to the other. The fuqahā’ have categorically prohibited women from coming to the masjid for ṣalāhs. However, they have expressed leeway in women attending infrequent spiritual programmes as long as certain conditions are met. The reason for this leeway is the need for women to gain Islāmic education and tarbiyah.
According to Muftī Rashīd Aḥmad Ludhyānwī, the permissibility of attending spiritual talks will only be in effect if the following guidelines are followed:
a) The scholars of the time trust the knowledge, piety and the method of spiritual reformation of the speaker.
b) The talks emphatically speak against the innovations and incorrect practices that are prevalent in society.
c) The effect of the talks is such that they instil within listeners the concern to become good Muslims and assist others in becoming good Muslims. It also causes people to abandon evil practices.
d) The programme should be fully segregated. There should be no intermingling even at the entrance of the masjid. (Separate entrance should be arranged for women)
e) Women should not attend the programme wearing attractive, embroidered, colourful and scented clothing.
f) There should be a good distance between the seating area of men and women, such that the male speaker’s voice should not be heard in the ladies’ section without the microphone.
g) The talk should not be held on more than a weekly basis.
Such pious ‘ulamā’ who abide by the above conditions are very rare in our times. There are many speakers out there who hold talks for women, but they violate the clear injunctions of Islām. It will not be permissible to attend their talks. The fuqahā’ refer to such speakers as “juhhāl” (ignorant) and very firmly mention the reprehensibility of attending their talks. Nowadays, talks of ‘ulamā’ can be listened to online  or over a receiver, an option that women should avail themselves of so as to avoid unnecessarily coming out of their homes.
We are unable to find any scope for attending fundraising events.
In conclusion, it is not permissible for women to come to the masjid for any ṣalāhs. However, they may attend infrequent segregated programmes of knowledge and spiritual reformation (iṣlāḥ). These programmes should be held by reliable, pious ‘Ulamā’ of the community and not by those who are merely ‘Ulamā’ by name – who advocate intermingling of sexes, violation of the injunctions of Islām (e.g. excessively trimming the beard, dismissing the shar‘ī niqāb) and other evils.
And Allāh Ta‘ālā knows best
(Mufti) Bilal Issak al-Mahmudi
21 Ramaḍān 1439 / 05 June 2018
Concurred by Mufti Zameelur Rahman with the following comment:
There are two Shar‘ī reasons the Fuqahā’ have mentioned for why a woman’s attendance to any place outside the home would be restricted:
1) Khurūj (coming out of the boundaries of the home) on one’s own is not in general allowed for women, unless there is a genuine reason or need (e.g. going to the lavatory, visiting a relative, acquiring necessary items when no one is available to do so etc.). Sometimes the genuine reason is premised on some conditions, and only if these conditions are met, is it permissible for her to leave the house. An example is attending the masjid for ṣalāh, which the Sharī‘ah has stipulated as a genuine reason for a woman to leave the house, but is conditional on right practice and right conditions. Since the right practice and conditions are no longer found, the general prohibition of leaving the house applies even for attending the masjid. This has been the case from the time of the imāms of the Ḥanafī madhhab until today, and if anything, has only become worse.
2) Fitnah (men being tempted by women to engage in lustful glances, touching etc.) and other impermissible consequences that would arise as a result (e.g. unrestricted intermingling [ikhtilāṭ]).
On the question of infrequent gatherings of wa‘ẓ (advice), scholars have expressed different opinions, premised on the level of need and whether the right conditions are being met. If the guidelines Muftī Rashīd Aḥmad Ludhyānwī has outlined (Aḥsan al-Fatāwā, 8:61) are followed, there would be scope for women to attend infrequent gatherings of wa‘ẓ. (On female madrasahs and institutes of religious education, see: ibid. 8:59-60)
قال في الهندية: وليس للزوج أن يمنع والديها وولدها من غيره وأهلها من النظر إليها وكلامها في أي وقت اختاروا هكذا في الهداية في مجموع النوازل فإن كانت قابلة أو غسالة أو كان لها حق على آخر أو لآخر عليها حق تخرج بالإذن وبغير الإذن على هذا وما عدا ذلك من زيارة الأجانب وعيادتهم والوليمة لا يأذنها ولا تخرج ولو أذن وخرجت كانا عاصيين وتمنع من الحمام كذا في فتح القدير ولو أذن لها في الخروج في مجلس الوعظ الخالي عن البدع لا بأس به ولا تسافر مع عبدها ولو خصيا ولا مع ابنها المجوسي ولا بأخيها رضاعا في زماننا ولا بامرأة أخرى
الفتاوى الهندية ج ١، ص ٥٥٧. دار الفكر
قال في بريقة محمودية: وَعَنْ الْبَزَّازِيَّةِ وَلَوْ أَذِنَ لَهَا بِالْخُرُوجِ إلَى مَجْلِسِ الْوَعْظِ الْخَالِي عَنْ الْبِدَعِ لَا بَأْسَ بِهِ وَلَا يَأْذَنُ بِالْخُرُوجِ إلَى الْمَجْلِسِ الَّذِي يَجْتَمِعُ فِيهِ الرِّجَالُ وَالنِّسَاءُ وَفِيهِ مِنْ الْمُنْكَرَاتِ كَالتَّصْدِيَةِ وَرَفْعِ الْأَصْوَاتِ الْمُخْتَلِفَةِ وَاللَّعِبِ مِنْ الْمُتَكَلِّمِ بِإِلْقَاءِ الْكُمِّ وَضَرْبِ الرِّجْلِ عَلَى الْمِنْبَرِ وَالْقِيَامِ وَالصُّعُودِ وَالنُّزُولِ عَنْهُ فَكُلٌّ مِنْ الْمَذْكُورِ مَكْرُوهٌ وَلَا يَحْضُرُ وَلَا يَأْذَنُ لَهَا وَلَوْ فَعَلَ يَتُوبُ إلَى اللَّهِ تَعَالَى انْتَهَى
بريقة محمودية في شرح طريقة محمدية وشريعة نبوية ج ٥، ص ٢٠٤
المستفاد من أحسن الفتاوى ج ٨، ص ٦١. سعيد
قَالَ الْمُصَنِّفُ فِي الْكَافِي وَالْفَتْوَى الْيَوْمُ عَلَى الْكَرَاهَةِ فِي الصَّلَاةِ كُلِّهَا لِظُهُورِ الْفَسَادِ وَمَتَى كُرِهَ حُضُورُ الْمَسْجِدِ لِلصَّلَاةِ فَلَأَنْ يُكْرَهَ حُضُورُ مَجَالِسِ الْوَعْظِ خُصُوصًا عِنْدَ هَؤُلَاءِ الْجُهَّالِ الَّذِينَ تَحَلَّوْا بِحِلْيَةِ الْعُلَمَاءِ أَوْلَى. ذَكَرَهُ فَخْرُ الْإِسْلَامِ
 For example, Mawlana Dawood Seedat Saheb (http://www.taqwa.co/) and Mawlana Saleem Dhorat Saheb (idauk.org)
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