Women Joining Tarāwīḥ Congregation at the Masjid

Question:

Assalamu alaykum

What is the ruling on womenfolk going to the masjid for tarawih in our local masjids that offer the facility according to the Hanafi madhab for example … (masjid names have been omitted deliberately)?

Answer:

In the name of Allāh, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-ramatullāhi wa-barakātuh.

In principle, according to the Ḥanafī madhhab it is makrūh taḥrīmī (impermissible) for women to attend the masjid for tarāwīḥ ṣalāh or any other ṣalāhs.[1] It has come to our attention that certain masājid have started the fitnah of inviting women to attend the tarāwīḥ ṣalāh in congregation. Women who are Allāh-conscious and dīnī inclined should observe their tarāwīḥ ṣalāh at home and should not fall for this. Women should understand well that it is more virtuous and more rewarding for them to observe their ṣalāhs at home. It would be a great shame for a woman to leave that which is more virtuous and more rewarding for that which is less virtuous and less rewarding especially in the blessed month of Ramaḍān when we should all be striving to do that which is most rewarding and not doing things which are prohibited or disliked in sharī‘ah. Consider the following ḥadīth:

قال النبي (صلى الله عليه وسلم): صلاة المرأة في بيتها أفضل من صلاتها في حجرتها وصلاتها في مخدعها أفضل من صلاتها في بيتها – رواه أبو داود

The Prophet (ṣallallāhu ‘alayhi wasallam) said: “The ṣalāh of a woman in her house is more virtuous than her prayer in her courtyard, and her prayer in her private chamber (inner portion of the house) is more virtuous than her prayer in her house”.

(Abū Dāwūd)

And Allāh Ta‘ālā knows best             
(Mufti) Bilal Issak al-Mahmudi
Fatwa Dept.

Concurred by,
Mufti Salim Khan


[1]

(وَيُكْرَهُ لِلنِّسَاءِ حُضُورُ الْجَمَاعَاتِ) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «بُيُوتُهُنَّ خَيْرٌ لَهُنَّ» وَلِمَا فِيهِ مِنْ خَوْفِ الْفِتْنَةِ وَهَذَا فِي الشَّوَابِّ بِالْإِجْمَاعِ. أَمَّا الْعَجَائِزُ فَيَخْرُجْنَ فِي الْفَجْرِ وَالْمَغْرِبِ وَالْعِشَاءِ. وَقَالَ: يَخْرُجْنَ فِي الصَّلَوَاتِ كُلِّهَا لِوُقُوعِ الْأَمْنِ مِنَ الْفِتْنَةِ فِي حَقِّهِنَّ. وَلَهُ أَنَّ الْفُسَّاقَ يَنْتَشِرُونَ فِي الظُّهْرِ وَالْعَصْرِ وَفِي الْمَغْرِبِ يَشْتَغِلُونَ بِالْعِشَاءِ، وَفِي الْفَجْرِ وَالْعِشَاءِ يَكُونُونَ نِيَامًا، وَلِكُلِّ
سَاقِطَةٍ لَاقِطَةٌ، وَالْمُخْتَارُ فِي زَمَانِنَا أَنْ لَا يَجُوزَ شَيْءٌ مِنْ ذَلِكَ لِفَسَادِ الزَّمَانِ وَالتَّظَاهُرِ بِالْفَوَاحِشِ
الاختيار لتعليل المختار. ج ١، ص ٥٩. مطبعة الحلبي – القاهرة

ولا يباح للشواب منهن الخروج إلى الجماعات
بدائع الصنائع. ج١، ص٦٦٨. دار الكتب العلمية

أجمعوا على أنه لا يرخص للشواب منهن الخروج في الجمعة والعيدين وشيء من الصلاة
بدائع الصنائع. ج ٢، ص٢٣٧. دار الكتب العلمية

(قَوْلُهُ وَفِي الْكَافِي الْفَتْوَى الْيَوْمَ عَلَى الْكَرَاهَةِ فِي كُلِّ الصَّلَوَاتِ إلَى آخِرِهِ) قَالَ غَيْرُهُ وَأَفْتَى الْمَشَايِخُ الْمُتَأَخِّرُونَ بِمَنْعِ الْعَجُوزِ مِنْ حُضُورِ الْجَمَاعَاتِ كُلِّهَا اهـ
وَهُوَ أَوْلَى كَمَا لَا يَخْفَى
وَقَالَ فِي الْكَافِي وَمَتَى كُرِهَ حُضُورُ الْمَسْجِدِ لِلصَّلَاةِ لَأَنْ يُكْرَهَ حُضُورُ مَجَالِسِ الْوَعْظِ خُصُوصًا عِنْدَ هَؤُلَاءِ الْجُهَّالِ الَّذِينَ تَحَلَّوْا بِحِلْيَةِ الْعُلَمَاءِ أَوْلَى، ذَكَرَهُ فَخْرُ الْإِسْلَامِ – رَحِمَهُ اللَّهُ
حاشية الشرنبلالي علي درر الحكام شرح غرر الأحكام. ج ١، ص ٨٦. دار إحياء الكتب العربية

(و) كره جماعة (النساء) بواحدة منهن ولا يحضرن الجماعات لما فيه من الفتنة والمخالفة
ثم يصف (النساء) إن حضرن وإلا فهن ممنوعات عن حضور الجماعات كما تقدم
مراقي الفلاح شرح نور الإيضاح. ص، 116. المكتبة العصرية

أحسن الفتاوى (3/283). سعيد


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