You are on page 1of 34

The Permissibility of Women Praying in the Mosque, in Light of the Quran & Hadith

"Do not prevent women from going to the mosques, although their houses are better for them."
Reported by Ibn Umar

By Mohammad Usman Sulaman WWW.ISLAMOPHILIC.COM

Islamophobia is defined as an irrational fear or dislike of Islam or Muslims. Islamophilia, therefore, can be defined as the admiration of the values of Islam, thereby making the individual Islamophilic.

The Arabic word, Bismillah, In the name of God, created in the shape of an ostrich by Sudanese artist Hassan Musa. Courtesy of Grandir Editions.

www.islamophilic.com

Page 2

INTRODUCTION
For Muslims, the mosque is the hub of the community. A place where spiritual, social, educational and, more recently, political activities take place. In the past mosques were built with the community in mind. A notable example of this is the Bayezid Mosque built in 14th century Turkey. In addition to the traditional prayer hall, which accommodated both sexes, the mosque had an adjacent collage, hospital -including the worlds largest pre-modern mental hospital, soup kitchen for the poor of all religions, a reception for refugees and a large complex (called Kulla) where many activates took place. The mosque was, therefore, a place where Muslims of diverse cultural and ideological backgrounds would meet and interact. Nowadays, despite the quite grand projects, mosques, unfortunately, are built for the sole purpose of prayer with little or no support for the local community. Similarly, in recent years, such places of worship have become exclusively male dominated, with little or no facilities for Muslim women. A change with little theological support, enforced by interpretations that have a tendency to dictate the appropriate place and role of women within mosques. An increasing number of young Muslim women complain of restrictive arrangements and practices, impeding their ability to fully participate in educational and social programs. Many mosques today restrict the main prayer hall to men, and assign women to secluded quarters. Women are therefore asking: is this the place Islam assigns for us, or is it the imposition of cultural traditions? Some have even gone to the other extreme of rejecting all traditions and discarding all limits. Dr Jeffery Lang, an American born revert who has witnessed the struggles of female family members in mosques, comments (Montreal Oct 07) that this institutionalised alienation of women from mosques has led to a population of Muslim women divorced from the spiritual scent of Islam which will have an effect on future generations. He continues to say that the impact of this problem is greater than disenfranchised Muslim women as future home grown Muslims and reverts who are enveloped in the ethos of the surrounding western culture will view this prohibition of women from mosques as highly problematic. For others attending a mosque that marginalises women is like being a member of an organisation that discriminates against persons of colour. We have begun to see signs of this behaviour with some women taking matters into their own hands and leading mixed congregations. www.islamophilic.com Page 3

In response to his comments, Dr Lang says that he received hundreds of emails from Muslims and reverts alike who declared that they were close to leaving Islam or had already done so. Dr Lang compiled these emails amounting to 1300 pages, more than half of them had questions relating to gender issues between men and women many stemming from the mistreatment of women in the Muslim world. Thus, to a to gain an understanding of what is permissible for our sisters in places of worship we will examine what Islam says about such a topic in light of the most authentic sources; The Quran and Hadith. For verily, what is decreed by Almighty Allah and his Prophet (peace be upon him) must be implemented by every believer:

It is not for any believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.
(Al-Ahzab 33:36)

www.islamophilic.com

Page 4

Believing Men and Women


Allah has prepared forgiveness and great rewards for the Muslim men and women; for the believing men and women; for the devout men and women; for the truthful men and women; for the men and women who are patient and constant; the men and women who humble themselves; for the men and women who give charity; for the men and women who fast, for the men and women who guard their chastity; and the men and women who are exceedingly mindful of Allah.
(Al-Ahzab 33:35)

We are reminded in the Glorious Quran that both man and women, equally, have an obligation to develop themselves spiritually and intellectually, while fulfilling their social responsibilities. The mosque has always been the centre of such development and growth. Moreover, men and women should aid one another in addressing concerns affecting the community.

The believing men and women are protectors and helpers of each other. They (collaborate) to promote all that is good and oppose all that is evil; establish prayers and give charity, and obey Allah and his Messenger. Those are the people whom Allah would grant mercy. Indeed Allah is Exalted and Wise.
(Al-Tawbah 9:71)

When there is a purpose that is constructive the Noble Quran enjoins men and women to come together and collaborate in finding solutions to our modern social problems, as we are equally responsible in the sight of Allah. What better place to do so than the mosque which the verse clearly alludes to and what the Prophet (may peace be upon him) practised.

www.islamophilic.com

Page 5

The Prophet (PBUH) Affirms Women Equal Access to the Mosque


There is not a single verse in the Quran nor a single authentic Hadith, which prevents women access to mosques. For this reason from the time the Prophet (peace be upon him) emigrated from Makkah to Madinah (1AH) till his death (11AH), he never denied women access to the mosque. During the time of the Prophet (peace be upon him) women not only attended mosques to pray, but also for religious education and literary discussions, as the mosque was the central hub of the community. Several Ahadith tell us that the Prophet (peace be upon him) addressed people in the mosque with the audience consisting of both Muslim men and women. On many occasions women directly asked the Prophet (peace be upon him) questions therein. The attendance of women at congregation within mosques occurred despite the fact that it was narrated that their houses are better for them the central argument for many who are opposed to the presence of women at mosques. The Prophet (peace be upon him) made it perfectly clear:

"Do not prevent women from going to the mosques, although their houses are better for them."
Reported by Ibn 'Umar

Do not prevent the (female) servants of Allah to go to the mosque.


Muslim Volume 1: Hadith 884,886

Do not deprive women of their share of the mosques.


Muslim Volume 1: Hadith 891

Do not prevent the maid-servants of Allah from going to the mosque.


Muslim Volume 4: Hadith 886

Thus, women have the choice and freedom to either join the congregation at the mosque or pray in the comfort of their homes. Several authentic Hadith (below) demonstrate this was the case during the life of the Prophet (peace be upon him). Likewise, men, specifically husbands, were instructed by the Prophet (peace be upon him) to allow female members of their family to attend mosques despite their highly

www.islamophilic.com

Page 6

overprotective nature. Many of these men objected on the basis that their wives may be caught in evil.

INSTRUCTIONS TO MALE MEMBERS OF THE FAMILY Salim narrated from his father ('Abdullah b. Umar) that the Messenger of Allah (may peace be upon him) said: When women ask permission for going to the mosque, do not prevent them.
Muslim Volume 4: Hadith 884, 886

lbn Umar reported: I heard the Messenger of Allah (may peace be upon him) say: When your women seek your permission for going to the mosque, you grant them (permission).
Muslim Volume 4: Hadith 887

Narrated Ibn Umar:

The Prophet (p.b.u.h) said, "Allow women to go to the Mosques at night.


Bukhari: Book 2: Volume 13 : Hadith 22

Ibn 'Umar reported:

Grant permission to women for going to the mosque in the night. His son who was called Waqid said: Then they would make mischief. He (the narrator) said: He thumped his (son's) chest and said: I am narrating to you the hadith of the Messenger of Allah (may peace be upon him), and you say: No!
Muslim Volume 4: Hadith 890, 888

Abdullah b. Umar reported:

I heard Allah's Messenger (may peace be upon him) say: Don't prevent your women from going to the mosque when they seek your permission. Bilal b. 'Abdullah said: By Allah, we shall certainly prevent them. On this Abdullah b. Umar turned towards him and reprimanded him so harshly as I had never heard him do before. He ('Abdullah b. Umar) said: I am narrating to you that which comes from the Messenger of Allah (may peace be upon him) and you (have the audacity) to say: By Allah, we shall certainly prevent them.
Muslim Volume 4: Hadith 885, 891

www.islamophilic.com

Page 7

Women Prayed in the Prophets Mosque


Islam has honoured women and made her equal to men with regards to the obligatory acts of worship. Women did not only attend the compulsory five daily prayers, but were also encouraged to attend other congregational prayers including the Friday prayer, eclipse prayer and Eid prayers, so that they may also take part in these blessed occasions. This is demonstrated in a number of authentic Ahadith which prove that the sahabiyaat (female companions) attended the Prophets (may peace be upon him) mosque to pray: Narrated Ibn Umar:

One of the wives of Umar (bin Al-Khattab) used to offer the Fajr and the 'Isha' prayer with congregation in the Mosque. She was asked why she had come out for the prayer as she knew that Umar disliked it, and he has great ghaira (self-respect). She replied, "What prevents him from stopping me from this act?" The other replied, "The statement of Allah's Apostle (may peace be upon him) : 'Do not stop Allah's women-slaves from going to Allah s Mosques' prevents him.
Bukhari: Book 2 : Volume 13 : Hadith 23

Aisha (may Allah be pleased with her) said that the Believing women used to attend the Fajr prayer with the Prophet (may peace be upon him). They used to come wrapped up in their long garments and then they used to return to their homes after the Salat, no one could recognize them because of the darkness.
Bukhari, Hadith 544, 820

Anas reported: The Messenger of Allah (may peace be upon him) would listen to the crying of a lad in the company of his mother, in prayer, and he would recite a short surah or a small surah.
Muslim Volume 4: Hadith 951

ECLIPSE PRAYER Narrated Fatima bint Al-Mundhir:

Asma' bint Al Bakr said, "I came to 'Aisha the wife of the Prophet (p.b.u.h) during the solar eclipse. The people were standing and offering the prayer and she was also praying too. I asked her, 'What has happened to the people?' She pointed out with her hand towards the sky and
www.islamophilic.com Page 8

said, 'Subhan-Allah'. I said, 'Is there a sign?' She pointed out in the affirmative." Asma' further said, "I too then stood up for the prayer
Bukhari: Book 2: Volume 18: Hadith 162

FRIDAY PRAYERS (JUMAH) Narrated Abu Said Al-Khudri:

Allah's Apostle said, The taking of a bath on Friday is compulsory for every Muslim (male or female that attends pray) who has attained the age of puberty.
Bukhari: Book 2: Volume 13: Hadith 20, 42, 2, B1: V12:H817

'Amra daughter of Abd al-Rahman reported on the authority of the sister of Amra:

I memorised (surah Qaf 50:1): "Qaf. By the glorious Qur'an" from the mouth of the Messenger of Allah (may peace be upon him) on Friday for he recited it on the pulpit on-every Friday.
Muslim: Book 4: Hadith 1892, 1893, 1894

EID PRAYER The Prophet (may peace be upon him) commanded that all the women should come out on these occasions, including adolescent and prepubescent girls, those who usually remained in seclusion, and virgins. He even commanded that menstruating women should come out, to take part in the joyous occasion, but they were to keep away from the prayer place itself. His concern that all women should attend the prayer on the two Eids was so great that he ordered the one who had more than one veil to give one to her sister who had none. In this way through his support He (peace be upon him) encouraged the attendance of women at Eid prayers enjoining women to do good and righteous deeds. Note also that this applies for all gatherings of believers not just Eid as the hadith noticeably states: Narrated Aiyub:

Hafsa bint Sirin said, "On Id we used to forbid our girls to go out for 'Id prayer..Once she asked, 'O Allah's Apostle! If a woman has no veil, is there any harm if she does not come out (on 'Id day)?' The Prophet said, 'Her companion should let her share her veil with her, and the women should participate in the good deeds and in the religious gatherings of the believers.' " Hafsa added, He (PBUH) said, 'Virgin mature girls staying often screened and menstruating women should come out (on the 'Id day). But the menstruating women should keep away from

www.islamophilic.com

Page 9

the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers'."
Bukhari: Book 2: Volume 15: Hadith 96, 97

These sahih Hadith give a clear indication of the Prophet's concern for the intellectual and spiritual welfare of women. He ordered all the women to go out to the Eid prayer, including those who were menstruating who are excused from praying and so should not to enter the prayer place itself. This inclusion of women allowed them to join in praising Allah (Takbirat), benefit from the supplications (Dua) and gain knowledge from the sermon. Once again the Prophet (peace be upon him) reminds us believers that women are part and parcel of our society and therefore should be treated as such. RULINGS FOR THE SAHABIYAAT This following hadith not only demonstrates that women prayed behind men but the Prophet (peace be upon him) would set out procedures for the sahabiyaat to adhere to under certain situations. For example, instructing women to clap their hands to get the imams attention during the prayer, in the case of an error. He (peace be upon him) would have only introduced such injunctions to illustrate the importance and permissibility of women in the mosques. Abu Hurayrah Narrated:

Once when I was laid up with fever in the mosque, the Apostle of Allah (peace be upon him) came and entered the mosque. He moved, walking forward till he reached me. He placed his hand on me. He had a kind talk with me, and I rose. He then began to walk till he reached the place where he used to offer his prayer. He paid his attention to the people. There were two rows of men and one row of women, or two rows of women and one row of men (the narrator is doubtful). He then said: If Satan makes me forget anything during the prayer, the men should glorify Allah, and the women should clap their hands. The Apostle of Allah (peace be upon him) then prayed and he did not forget anything during the prayer
Excerpt taken from Dawud Volume 11: Hadith 2169

www.islamophilic.com

Page 10

The Prophet said; "The saying 'Sub Han Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Sub Han Allah". And women, by clapping their hands).
Bukhari: Book 2: Volume 22: Hadith 295

ASSULT ON A SAHABIYA Despite what some claim to be the Golden Age of Islam, one must remember that there were a number of notable incidents that mirror our modern society. On one occasion, a woman was sexually assaulted on her way to the mosque, but despite this horrific incident the Prophet (peace be upon him) did not have any reservations about continuing to allow women to go to the mosque. He (may peace be upon him) understood that the benefit, i.e spiritual, mental etc, for women out weighted the, predominately low, risks. Narrated Wa'il ibn Hujr:

When a woman went out in the time of the Prophet (peace_be_upon_him) for prayer, a man attacked her and overpowered (raped) her. She shouted and he went off, and when a man came by, she said: That (man) did such and such to me. And when a company of the Emigrants came by, she said: That man did such and such to me. They went and seized the man whom they thought had had intercourse with her and brought him to her. She said: Yes, this is he. Then they brought him to the Apostle of Allah (peace_be_upon_him). When he (the Prophet) was about to pass sentence, the man who (actually) had assaulted her stood up and said: Apostle of Allah, I am the man who did it to her. He (the Prophet) said to her: Go away, for Allah has forgiven you. But he told the man some good words (AbuDawud said: meaning the man who was seized), and of the man who had had intercourse with her, he said: Stone him to death. He also said: He has repented to such an extent that if the people of Medina had repented similarly, it would have been accepted from them.
Dawud: Volume 38: Hadith 4366

www.islamophilic.com

Page 11

This was not an isolated case with similar incidences taking place both in Medina and even after the conquest of Makkah. There are many Ahadith that clearly highlight transgressions that are common place in our society, such as adultery (Muslim: Volume 17: Hadith 4196), theft (Muslim: Volume 17: Hadith 4188) and intoxication via the consumption of alcohol (once prohibited [Bukhari: Book 8: Volume 81: Hadith 766]). And so, Muslims faced the same problems in the Golden Age of Islam as they do today, be it to a greater degree in the modern world, which should not be a reason to prevent muslimas access to the house of Allah. It should also be noted that such dangers are, unfortunately, present in our society whether it be a trip to the shops, work as well as the mosque the destination is irrelevant. Therefore, it is about being sensible when travelling such as a husband and wife attending the mosque together, travelling in a group or avoiding public transport for night prayers.

www.islamophilic.com

Page 12

No Barrier/Partition in the Time of the Prophet


Jamaah means a congregation of people who are praying behind one Imam in continuous lines without any barrier or interruption. People who pray behind the Imam should either see the Imam or see those who are in front of them. There is no Jamaah when a person is in one room and his/her Imam in another room, the lines are not continuous and the people behind the Imam are also not visible. Otherwise people would not have to come to the mosque for Jamaah prayer. They could stay home and pray listening to the loudspeakers from their local mosque. They could nowadays even pray Jamaah prayer in this way in their own homes listening to the prayer broadcasts coming from Makkah and Madinah on their radios, television sets or through the Internet. But no jurists have ever allowed a Jamaah prayer in this manner. Today, however, the norm is if women are permitted to pray at mosques they have to do so behind a barrier that separates the sexes to, as men put it, prevent fitnah. In fact it is argued that the need for our sisters to have equal access and say in the house of Allah is greater now than ever before (see page 25). Yet, if we were to look at the time of the Prophet (may peace be upon him) no such barrier existed in spite of some very notable incidents. Note: the Wives of the Prophet (may Allah be pleased with them) did pray behind a veil, however, as I explain on page 27 they were an exception to the everyday rules for the rest of the ummah. WOMEN PRAYED ADJACENT TO THE MEN The women in congregation could see the rows of men as the sahabiyaat would pray behind men without a barrier. Amir b. Sharahil Sha'bi Sha'b Hamdan reported that he asked Fatima, daughter of Qais who said:

I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allah's Messenger (may peace be upon him) and I was in the row of the women which was near the row of men.
Excerpt taken from Muslim Volume 41: Hadith 7028, 7029

www.islamophilic.com

Page 13

THE BEST ROWS In the Prophets mosque some unmarried men used to retreat from their rows so they could be closer to lines of women a situation we could face today. Abu Sa'id al-Khudri reported:

The Messenger of Allah (may peace be upon him) saw (a tendency) among his Companions to go to the back, so he said to them: Come forward and follow my lead, and let those who come after you follow your lead. People will continue to keep back till Allah will put them at the back. Muslim volume 4: Hadith 878, 879
It was, therefore, narrated by Abu Hurayrah (may Allah be pleased with him) that the Prophet (may peace be upon him) said:

The best row (in terms of merit) for men is first row and worst is the last, and best row for women is the last row and worst is the first.
Muslim Volume 1: Hadith 881, 882

Note that the Prophet (may peace be upon him) unmistakably refers to the rows of women in the mosque due to fact that men and women prayed in the same place in close proximity to the men. When the Prophet (may peace be upon him) referred to the rows, he did so both in terms of merit and potential danger in relation to the distance between the male and female rows. So, if women are placed in an annex, upstairs or behind a partition what would be the point of sisters going to the last row? i.e the absence of danger the Prophet (may peace be upon him) was referring to. LENGTHENING THE PROSTRATION (SAJOOD) Many of the companions of the Prophet (may peace be upon him) lived in poverty, to such an extent that some amongst them did not have adequate clothing to fully cover their bodies. Accordingly, the sahabiyaat were instructed, in the congregation, to delay their rise from prostration, allowing the men in front of them enough time to adjust their robes, ensuring they were adequately covered. Narrated Sahl bin Sa'd:

The people used to pray with the Prophet tying their Izars around their necks because of their small sizes and the women were directed that they should not raise their heads from the prostrations till the men had sat straight.
Bukhari: Book 1: Volume 12 : Hadith 778

www.islamophilic.com

Page 14

Sahl b. Sa'd reported:

I saw men having tied (the ends) of their lower garments around their necks, like children, due to shortage of cloth (because of poverty) and offering their prayers behind the Apostle of Allah (may peace be upon him). One of the proclaimers said: O womenfolk, do not lift your heads till men raise (them from prostration).
Muslim Volume 4: Hadith 883

These ahadith not only emphatically demonstrate that women prayed behind the men but there was most definitely no barrier between the sexes. Some male companions (sahabah) aura would be exposed when they went into sajood to such an extent that the sahabiyaat were specifically instructing to delay their risingallowing the companions time to cover their aura. An explicit example of the lack of a barrier and the fact that the so called fitnah many claim may happen today, with the presence of women in mosques, was also a problem in the Golden Age. Yet, the Prophet (may peace be upon him) never responded with a physical barrier, rather the issues were solved by simple gentle narrative. A clear message and example for Muslims today. REPEAT THE MESSAGE If a sahabiya had difficulty in hearing the Prophet (may peace be upon him), it was perfectly acceptable for them to ask the sahabah to repeat what was being said. The lack of a barrier made this possible. An example of this was when Asma' bint Abi Bakr (may Allah be pleased with her) attended the eclipse prayer (Salat al-Kusuf) with the Prophet (may peace be upon him).

"The Messenger of Allah (PBUH) stood up to address us (after the eclipse prayer), and spoke about the testing that a person will undergo in the grave. When he mentioned that, the Muslims panicked somewhat, and this prevented me from hearing the latter part of the Prophet's speech. When the hubbub died down, I asked a man who was nearby, `May Allah bless you, what did the Messenger of Allah (PBUH) say at the end of his speech?' He said, `"It has been revealed to me that you will be tested in the grave with something similar in severity to the test (fitnah) of the Dajjal . . ."
Bukhari and Muslim. See Sharh al-Sunnah, 13/ 92, Kitab al-birr wa'l-silah, bab al-nasihah,Bukhari: B 1 : V4 :H184

www.islamophilic.com

Page 15

PROPHET DIRECTLY PREACHED TO THE WOMEN The Prophet (may peace be upon him) was concerned with the teaching and guidance of women, and wanted them to play a part in building the society, so he would ensure to devote part of his sermon to women. The Prophet (may peace be upon him) would go out of his way to convey knowledge to the sahabiyaat, especially when He (may peace be upon him) thought they could not hear him. He would remind them about their religion, reconfirm their adherence to their oath of allegiance, enjoined them to remember the teachings of Islam, and motivated them to do good works. All of this was achieved by calling them to attend the congregational prayers, without a barrier between the sexes. This is indicative of the importance of congregational prayer in the life of the Muslim individual and the Islamic society. Narrated Abu Hurayrah

He then said: Is there any man among you who approaches his wife, closes the door, covers himself with a curtain, and he is concealed with the curtain of Allah? They replied: Yes. He said: later he sits and says: I did so-and-so; I did so-and-so. The people kept silence. He then turned to the women and said (to them): Is there any woman among you who narrates it? They kept silence. Then a girl fell on one of her knees. The narrator, Mu'ammil, said in his version: a buxom girl. She raised her head before the Apostle of Allah (peace be upon him) so that he could see her and listen to her.
Excerpt taken from Dawud Volume 11: Hadith 2169

The Prophet encouraged women to be charitable. He would come to the place where the women were gathered, and exhort and remind them, and he made doing this a duty of the imam. Narrated Ibn Juraij:

" At a' said, "I heard Jabir bin 'Abdullah saying, 'The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal's hand. Bilal was spreading his garment and the ladies were putting alms in it.' " I said to Ata, "Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?" 'Ata' said, "No doubt it is incumbent on Imams to do so, and why should they not do so?" Bukhari: Book 2: Volume 15: Hadith 78
Similar Ahadith narrations of this event are also found in several other places including Muslim Volume 4: Hadith 1923-1926. One of these hadith adds that the

www.islamophilic.com

Page 16

Prophet (may peace be upon him) questioned them and a sahabiya replied to his question and even her a physical description of woman is given: Ibn 'Abbas reported:

He (PBUH) then made his way through their (assembly) till he came to the women. Bilal was with him. He then recited (this verse): O Prophet, when believing women come to thee giving thee a pledge that they will not associate aught with Allah." (60:12) till he finished (his address to) them and then said: Do you conform to it (what has been described in the verse)? Only one woman among them replied: Yes, Apostle of Allah.
Muslim Volume 4: Hadith 1923

A woman having a dark spot on the cheek stood up


Muslim Volume 4: Hadith 1926

Another occasion: The Messenger of Allah passed through the mosque one day and there was a group of women (about ten of them) sitting in the mosque. He raised his hand to offer greetings.
At-Tirmidhi Book 6, Hadith 855

These sahih Ahadith not only establish that women prayed in the Prophets (may peace be upon him) mosque, but there was no barrier or screen between the male and female companions. The Prophet (may peace be upon him) would address his congregation directly (She raised her head so that he could see her and listen to her), with even the narrator commenting on the physical appearance of the sahabiyaat (buxom and the other had dark spot). We also learn that it is the imams duty to ensure that he involves the sisters present at the mosque, reminding them of their responsibilities to Allah and their fellow man. The sahabiyaat would also attend religious sermons with men at the Prophets house to enquire about religious matters that many women nowadays would find embarrassing to ask about. For instance, Aisha (may Allah be pleased with her) praised women of the Ansar (Muslim: Volume 3: Hadith 649) for trying to understand their religion without being held back by bashfulness, for they used to ask about such matters as major ritual impurity, wet dreams, menstruation, chronic vaginal discharge etc.

www.islamophilic.com

Page 17

And when women found that men's questions were taking most of the Prophet's time, they plainly requested the Prophet (may peace be upon him) to make a special day for women. So the Prophet dedicated a day for them, in order to specifically address their concerns. A SAHABIYA CONFRONTS CALIPH UMAR Women prayed at back and men at front and, as identified, without a barrier between them. This tradition continued throughout the caliphate of Abu Bakr and Umar (may Allah be pleased with them). In the time of Umar the dowry (mahr) was becoming excessive, as a result, before leading the prayer Umar gave a ruling to limit the mahr to 400 dirhams, as he began to descend from the pulpit a sahabiya objected: When Umar ibn al-Khattaab (may Allah be pleased with him) forbade increasing the mahr to more than four hundred dirhams, a woman from among Quraysh objected. Umar turned to face the women and asked on what basis she objected. She replied: "O Ameer al-Mumineen, you have forbidden increasing the mahr of women to more than four hundred dirhams, have you not heard the words of Allah:

If you intend to replace a wife by another and you have given one of them a Cantar (equivalent to 1200 gold coins i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? (al-Nisa 4:20) He said: "O Allah, forgive me. All the people have more understanding of religion than Umar." Then he went back and ascended the minbar, and said: "O people, I forbade you to increase womens dowries to more than four hundred. But whoever wants to give as much as he wants of his wealth let him do so.
This story highlights that there was no barrier between the sexes since Umar (may Allah be pleased with him) was able to see and speak directly to the companion. It also illustrates the fact that women can candidly raise their concerns and contribute to discussions affecting their community, without an intermediately, and their input should be taken into consideration just as any males comments would be. Barriers, therefore, seclude and cut off the input of Muslim women in mosques, infringing on the Quranic injunction that believing man and women should work together. The lack of barriers continued for centuries after the caliphate of the companions. A prominent example is Umm Zaynab, Fatimah bint 'Abbas ibn Ali al-Fath, alBaghdaadiyyah (d. 714AH) a master of fiqh who was highly praised for her knowledge by scholars, including Shaykh Shams al-Din, Ibn Taymiyyah and Ibn www.islamophilic.com Page 18

Kathir. She would teach both men and women from the pulpit from a young age without a veil. Women were generally respected and held high positions in the time of the companions. Shifa bint Abdullah is labelled as the first female teacher in Islam and thus was appointed as a public administrator in charge of Madina market by caliph Umar. He assigned a woman to manage the markets so by what logic would he have permanently banned women from going to the mosque (to those who contend he did do so)? Barriers were introduced inside the mosques later in Islamic history. This was done, perhaps, because some women began coming to mosques without observing proper Islamic dress, or frankly perhaps, some misogynistic individuals wanted to discourage them from coming to mosques at all. Islam has roots in many patriarchal societies namely Asia. Even today, in many parts of the world women are seen as second class citizens with little rights or freedoms. This injustice against women has existed for thousands of years and, although alien to the Islam, has been mixed with and superseded the status of women in Islam. Hence, the absence of women in mosques. Governance On a personal note, this story also highlights the fact that our sisters should have a greater say in the affairs of the mosque i.e they should have a seat on the mosque committee. Doing so will not only ensure that the needs of sisters attending the mosques are addressed, but that they are made equal partners that bring solutions to the issues affecting wider society and, ultimately, contribute to betterment of their local community, as stipulated in the Holy Quran Surah Tawbah 9:71 (see page 5).

www.islamophilic.com

Page 19

Conditions
DRESS CODE If sisters desire to attend the mosque for prayers certain conditions must be met, principally, adhering to correct Islamic dress code and not wearing perfume in order maintain the focus, of both sexes, on the sacred. Both sexes should also be mindful of their gaze.

Say to the believing men that they should lower their gaze and guard their modesty..
(An-Nur 24:30)

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms
(An-Nur 24:31)

The Noble Quran clearly instructs believing men and women to lower their gaze and dress modestly to protect themselves from sin. These rulings, therefore, should especially be adhered to when praying at the house of Allah. Sisters should observe the hijab and wear clothing that is loose and not see through. Importantly, sisters should also refrain from applying perfume when praying in mosques- mentioned in numerous Ahadith: Zainab, the wife of Abdullah (b. 'Umar), reported:

The Messenger of Allah (may peace be upon him) said to us: When any one of you comes to the mosque, she should not apply perfume.
Muslim Volume 4: Hadith 893, 892, 894

Narrated Abu Hurayrah:

Do not prevent the female servants of Allah from visiting the mosques of Allah, but they may go out (to the mosque) having no perfumed themselves.
Abu Dawud Volume 2: Hadith 565, 4162, 4163

Scholars have stated that this hadith not only prohibits the application of perfume whilst in the mosque but also elegant clothes and jewellery, with Ibn Hajar adding: and not mixing with men www.islamophilic.com Page 20

INTERMINGLING The lack of barrier or partition also meant that the Prophet (peace be upon him) would wait for the sahabiyaat to exit the mosque thereby taking care to prevent the intermingling of men with women in the mosque. Narrated Um Salama:

"The Prophet after finishing the prayer with Taslim (salaam) used to stay at his place for a while." Ibn Shihab said, "I think (and Allah knows better), that he used to wait for the departure of the women who had prayed." Ibn Shihab wrote that he had heard it from Hind bint Al-Harith Al-Firasiya from Um Salama, the wife of the Prophet (Hind was from the companions of Um Salama) who said, "When the Prophet finished the prayer with Taslim (salaam), the women would depart and enter their houses before Allah's Apostle departed."
Bukhari: Book 1: Volume 12 : Hadith 809

SEPARATE DOOR Its been stated that a separate door should be provided for sisters intending to prayer at the mosque based upon the following hadith:

Ibn Umar said that Allahs Messenger (May peace and blessings be upon him) said: "We should leave this door (of the mosque) for women." Naafi said: "Ibn Umar never again entered through that door until he died."
Abu Dawud: Volume 2: Hadith 484

However, when the background of this hadith is investigated you will find that it isnt the case that the Prophet (peace be upon him) simply assigned the women a separate door. Initially men and women would enter from the same door. However, this eventually caused overcrowding at the entrance/exit. Thereafter, the Prophet (peace be upon him) assigned a separate door for women on the grounds of the large congregations and not due to potential fitna. Therefore, if necessary (large congregations) a women only entrance should be provided if not women should not be denied access to mosques, rather, under the correct procedures and precautions, detailed here, women should be allowed to enter via the main entrance.

www.islamophilic.com

Page 21

Common Arguments Against Women in Mosques


Despite the clear evidence permitting women access to mosques, without barriers, individuals try to make arguments against such facts. Here I will address some of the more common arguments. ITS BETTER FOR WOMEN TO PRAY AT HOME There is only one Hadith which could be misunderstood to mean that women should not go to the mosque. That Hadith is as follows:

The prayer of women is better in their house than in the mosque and the prayer of women is better in their rooms than in their house.
If one was to base his conclusion only on this single Hadith, then it may be wrongly concluded that it is not advisable or preferable for women to go to the mosque. However, such a conclusion cannot be based merely on one Hadith, neglecting or ignoring all the other traditions. The context of this Hadith per se is also very important. The Prophet (peace be upon him) said that if a person prays in the mosque he receives 27 times more blessings. Some women stated that they had infants at home and other household work and therefore could not go to the mosque. Thus the men have a greater advantage than women for receiving such blessings. It is then that the Prophet (peace be upon him) said the above hadith that The prayer of women is better in their house than in the mosque and the prayer of women is better in their rooms than in their house. Hence, the conclusion is that in situations where women have infants and household work, an important duty that cannot be neglected, women would not be deprived of the blessings if they pray in their own house. Moreover, the Prophet (peace be upon him) never prevented them from coming to the mosque; in fact many sahabiyaat attend prayers at the mosque; the choice was entirely theirs - pray at home or go to the mosque. How ironic that we allow our sisters the freedom to work and socialise in the public sphere yet we deny them entry to the house of Allah to pray? Why the Irrational double standards?

www.islamophilic.com

Page 22

SHE AVOIDS EVIL BY PRAYING AT HOME This has been addressed above by the Hadith in Muslim (Volume 4: Hadith 888/890) whereby Ibn Umars son Waqid made the same excuse they may be caught in evil/ make mischief in response his father reprimanded him saying: the Prophet of God (peace be upon him) has allowed it (knowing of the dangers), so who are you to deny them? Such dangers included assault (what many men feared most) that occurred in the time of the Prophet (peace be upon him) as described in Dawud (Volume 38: Hadith 4366) yet the Prophet (peace be upon him) continued to support women and their presence within mosques. Similarly, Umar also disliked his wife going to the mosque (even though she only went in the dark) purely on grounds of honour, a common problem amongst south Asian families, as mentioned above (Bukhari Book 2: Volume 13: Hadith 23). Yet he swallowed his pride and did not prevent his wife based purely upon the Prophets (may peace be upon him) ahadith. Men today should follow his example. THERES NO SPACE FOR WOMEN These days with our multi-million pound mosques Im sure space can be found within mosques and compromises can be made. If not an investment should be made to make space for women in mosques as it is their Islamic right. Moreover, in my experience the problem of the lack of space only really only occurs during certain times of the year e.g Eid with the mosque being pretty much empty for the five daily prayers. In our own history the lack of space was a problem that resulted in men praying behind women with their pray being valid according to Imam Malik. The number of women who attended the mosque increased daily until - at the time of the Abbasids - they filled the courtyard of the mosque, and men would have no choice but to pray behind them. This was the verdict (fatwa) of Imam Malik, as recorded in al-Mudawwanah al-Kubra:

Ibn al-Qasim said, `I asked Malik about people who come to the mosque and find the courtyard (of the mosque) filled with women, and the mosque itself filled with men: may those men pray with the imam behind the women?" Malik said: "Their prayer is valid; they do not have to repeat it."

www.islamophilic.com

Page 23

THE CASE FOR WOMEN IN MOSQUES TODAY When religion is in jeopardy, as it is today, it is best for women to go to the mosques where, in the company of their sisters, they may receive spiritual sustenance and allow their faith to flourish. This is certainly true for many men, who find that their visits to the mosques provides a sense of belonging and so they become more practising as their faith (imaan) naturally grows. Mosques that provide for women will therefore not only be a source of religious growth but will also promote modesty, decency, and respect between men and women, certainly more than all the forms of mixed gatherings prevalent in modern life. Mosques also act as an effective counterbalance to the pervasive effect of materialism and spiritual indifference typical of modern life. Therefore we must believe that through Allahs power (see Ch72:v26) the Prophet (peace be upon him) also foresaw this and spoke of our times when he said not to prevent women from attending the mosque, in the light of the instructions expressed or understood in the hadiths mentioned above. IF WOMEN DONT GO TO MOSQUES If the husband expresses to his wife that he does not like her going to the mosque (remember he cannot prevent her) and she agrees that she will no longer go, islamically it is his responsibility to provide an alternative, so that she can receive all that she would have had she gone to the mosque. Simply, leaving her with shaykTV will not suffice. He must ensure that the knowledge and Islamic programmes that she would have benefited from are still provided. WHY IT WASNT MERELY JUST STATED NOT TO PUT BARRIERS UP? Simply put it was a non-issue! Barriers or partitions, however one may refer to them, were never discussed in the time of the Prophet (may peace be upon him) despite certain instances that took place (see page 11/12). This was a clear message by the Prophet (may peace be upon him) that we can solve such problems, which we may also occur today, via means other than segregation. It was also not a case of money or means. The Prophet and his companions lived in poverty, yet they would raise money, if need be, to defend themselves against external threats, yet they never chose to extend the existing barrier (sheet) used for the Wives of the Prophet. This fact is made all the more poignant with the mosques www.islamophilic.com Page 24

being utilised so frequently, one would think it would be a priority, if it was an issue. Consequently, they had the means but never concerned themselves with having an actual barrier due the reasons listed above. WHATS THE PROBLEM? WHY DONT THEY JUST PRAY IN THE SEPARATE ROOM WEVE PROVIDED? A separate room isnt good enough; it denies women the basic rights of being a part of the congregation and contributing. Would the sahabiya have been able to speak out against the unfair mahr limit? No. What about the injustice in our own communities which affect women yet they are prohibited to contribute to that discussion by a wall. Objecting men need to ask themselves would they accept being side-lined in a room or behind barriers, unable to see the imam or partake in discussions? Segregation itself also equates with thoughts of injustice and inferiority, it therefore may have been in the Prophets (may peace be upon him) wisdom not to segregate women, despite the incidents that took place, to prevent negative inferior thoughts in the hearts and minds of men about women. Furthermore, sometimes we forget the obvious. A sister pointed out that we must keep in mind that many women are afraid to go to mosques knowing that they will be in a poorly maintained, dingy room, on the third floor in the back of the mosque, alone at night. Praying in the same hall eradicates such problems. WOMEN ARE NOT INTERESTED, ALL THEY DO IS SOCIALISE Sheikh Ahmad Deedat (may Allah grant him Jannah) answered this question beautifully, quote:

We have been unjust to our own. We allow them to work in our shops, offices and factoriesbut we will not allow them in our house of god!? And (when) we dosometimes a great lecturer comes...what we do is put them behind a wallin the basement with a horn (microphone) Its natural to have eye contactthe message goes in more easily (and) your attention is absorbed look how my every movement is holding your attentionlisten to a mic (and) you will day dreamthis is the human mind, you cant help it!... And so youre always complaining they (women) are making noise, so you shout dont make noise! .I say you fool! You are the causewhat else do you expect them to do?
www.islamophilic.com Page 25

Hence, it is obvious that segregation does nothing but distance women and thereby impedes the education and spiritual growth of women. I KNOW WOMEN WHO PREFER PRAYING IN SEGREGATION This may be true, for some, who feel that that they can relax and have more privacy. However, in addition to the evidence given above, one cannot take what you feel is right and impose it upon everyone else (other sisters who prefer praying in the same hall). Additionally, I see Islam as always looking at what will be of benefit for the majority or society as a whole and not individual preferences. With mosques being as large as they are a separate sisters only room could be provided wherein they may relax. Also sisters who feel this way should simply remain at the back rows (note: also the best rows for a reason) and remember you will be dressed modestly. I ask again, do they not look at you, and judge you especially if you had to pray in the open, when you are out in public? Why the double standards? THERE IS A CONSENSUS ON HAVING BARRIERS/ PARTITIONS AROUND THE MUSLIM WORLD Not entirely true. There a number of mosques around the world, such as in Egypt and sacred mosques in Arabia, are without barriers. In the west the phenomena of barriers is a relatively new one, just 15 years ago many mosques didnt have one. In any case, as mentioned above for centuries mosques didnt have barriers, with men and women praying in the same halls. This was also a time when there were hundreds of female scholars (400 in Iraq alone) who taught some of our greatest scholars such as Imam al-Bukhari, Abu Dawood and Muslim bin Ibrahim (for more info see al-Muhadithat: the women scholars in Islam by Akram Nadwi). With the decline of the Islamic empire there was also a decline in womens rights. Commentators state that, simply put, the mentality was we already have enough male scholars, we dont need female ones as well, and so women were denied education thereby eventually losing many of their civil rights with the increased influence of culture. We in the 21st century still have not managed to return back to that enlightened age and that is why we still have barriers up in many mosques today. THAT WAS THE PERFECT TIME (GOLDEN AGE), NOWADAYS WE NEED BARRIERS/PARTITIONS As I have clearly shown the companions werent perfect they made mistakes and faced the same issues that we may observe in the modern world. Perfection is exclusive to the Prophets (peace be upon them all). Notable examples have been given www.islamophilic.com Page 26

to prove this fact (see page 11/12).The fitnah of men looking at women etc has always existed, yet, again, the Prophet (peace be upon him) never dealt with it with a physical barrier, because, in my opinion it causes more harm than good. Furthermore, it is totally irrational that we prevent Muslim women from entering the mosques and allow them to enter the public sphere such as shopping malls etc where one can argue fitnah is at its peak! The fact of the matter is ungodliness will always surround us, it is how we respond that is crucial. WIVES OF THE PROPHET It is often claimed by men that your role models should be the companions and, specifically for women, the Wives of the Prophet (may Allah be pleased with them). They then continue to say that a barrier was put between them and the rest of the congregation so women today should also pray behind a barrier. Although it is true that the Wives of the Prophet (may Allah be pleased with them) prayed behind a veil that does not apply for Muslim women as a whole. As clearly highlighted in the Glorious Quran that the mothers of the believers are unique in this regard:

30. Wives of the Prophet, if anyone among you commits indecency, her torment will be double. This is not at all difficult for God. 31. And whosoever of you is obedient to Allah and His Messenger SAW, and does righteous good deeds, We shall give her, her reward twice over, and We have prepared for her Rizqan Karima (a noble provision Paradise). 32. O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner. 33. And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (IqamatasSalat), and give Zakat and obey Allah and His Messenger. Allah wishes only to remove ArRijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.
(al-Ahzab 33:30-33)

www.islamophilic.com

Page 27

And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah's Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allah that shall be an enormity.
(al-Ahzab 33:53)

The Wives of the Prophet (may Allah be pleased with them), are therefore, held to a higher standard than other Muslim women with even the punishment for sins being greater. Thus, Allah warns and clearly instructs the mothers of the believers to take special care in guarding themselves, more so than other women, from the evil of mens hearts and that only those with pure hearts may see them. This is why they had a veiled section for prayer and were the first to wear the hijab: Narrated by Aisha (may Allah be pleased with her):

The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab"
Al-Bukhari Volume 1:Hadith 148

BARRIERS WERE PRESENT IN THE TIME OF THE PROPHET This is a commonly quoted hadith by men to show that barriers were present:

Ibn Jurayj said, "'Ata' informed us that when Ibn Hisham forbade women to do tawaf with the men, he said, 'How can you forbid them when the wives of the Prophet, may Allah bless him and grant him peace, did tawaf with the men?' I said, 'Was this before or after the veil?' He replied, 'On my life, I saw it after the veil!' I said, 'How did they mix with the men?' He said, 'They did not mix. 'A'isha used to do tawaf apart from the men without mixing with them. A woman said, 'Let us go and touch (the Stone), Mother of the Believers.' She said, 'Go without me,' and she refused to go. They used to go out veiled at night and do tawaf with the men, but if they wanted to enter the House, they would wait to enter until the men had left. I and 'Ubayd ibn 'Umayr used to visit 'A'isha when she was residing at Jawf Thabit.' I asked, 'What was her veil?' He said, 'She was in a small woollen tent with a covering, and there was only that between us and her. I could see that she was wearing a rose-coloured shirt.'"
www.islamophilic.com Page 28

Bukhari Volume 31: Hadith 1539

This hadith cannot be used to justify barriers with mosques as the wealth of Ahadith mentioned above clearly demonstrate. This hadith cannot be used for two main reasons: I. It talks of the mother of the believers Aisha (may Allah be pleased with her) who, as I mentioned earlier, is unique (as the mother of the believers) and would take extra precautions than other women. II. Secondly, this hadith is about tawaf, a time when men and women are mixed and thus, certain precautions need to be taken. This mixing is not the case during prayer and should not occur if the correct etiquette and conditions are met. If intermingling between the sexes were to occur our sisters have an example of how to act in light of this hadith. FORBID WOMEN FROM MOSQUES LIKE THE CHILDREN OF ISRAEEL It was narrated that Aisha (may Allah be pleased with her) said:

While the Messenger of Allah was sitting in the mosque, a woman from Muzainah (tribe) entered, trailing her garment in the mosque. The Prophet (peace be upon him) said: O people, tell your women not to wear their adornments and show pride in the mosque, for the Children of Israel were not cursed until their women wore adornments and walked proudly in their places of worship.
Ibn Majah Vol. 1, Book 36, Hadith 4001

"Had the Prophet seen what women had innovated, he would certainly have forbidden them (from the mosque) in the same manner like the women of the children of Isra'eel were prohibited."
Muslim Volume 4: Hadith 895

This hadith is used to justify the prohibition of women going to mosques. However, what the women had innovated (Bida) when praying at the Prophets (may peace be upon him) mosque, was wearing perfume and clothes of beauty, which are forbidden for women when praying in congregation (see page 18). Thus, her statement was to deter women from improper behaviour. If the correct conditions are adhered to then women should not be prohibited from the mosques. Likewise, great scholars including the Scholar of Hadith Ibn Hajar states regarding this hadith:

This statement does not say very clearly that Aisha gave the Fatwa that women are forbidden to come to mosques.
(Fath al-Bari, p 928)

www.islamophilic.com

Page 29

CALIPH UMAR STOPPED WOMEN COMING TO MOSQUES In the time of Umar the Islamic empire grew significantly, as a result, the matter of security became apparent as it was thought that individuals from various regions may target the companions especially caliph Umar, which eventually occurred leading his martyrdom. As the Quran states that men are the protectors of women (4:34) Umar, as a precautionary measure, gave the order for women to remain home, keeping them out of harms way. This was a temporary injunction only valid in times of insecurity as reported by Adi Ibn Hatim. As a permanent ban would mean a change (innovation: Bida) in the religion i.e contrary to what the Prophet (may peace be upon him) practised and taught (sunnah). Similarly, on another occasion Umar banned women from loitering in the Prophets mosque, not those attending prayer:

Khawla bint Qays said: "We were women, in the Mosque (in Madina), who may have mixed with the men at times and perhaps even flirted and even harmed themselves in this intermixing; so `Umar said: 'I swear I shall make free women of you again.' So he brought us out of the Mosque."
Kanz al-`Ummal #23131 from Ibn Sa`d's Tabaqat

So in certain situations Umar prevented women going to the mosque but we must remember it was never permanent nor did he ever forbid women from praying in the mosque. And remember Umar appointed a woman to manage the markets, a prominent post yet he would not allow women to pray in the mosque as the Prophet encouraged? Umar always adhered to the prophetic way, hence, individuals claiming he denied women entrance to mosques are, frankly, uninformed. In addition to the previous Ahadith that have been mentioned once Umar directly notified his wife about his preference that she should pray at home as he did not like her going to the mosque to pray. In response, she said why dont you stop me? If you did I would obey, but he did not, as he observed the sunnah:

Yahya related to me from Malik from Yahya ibn Said that Atika bint Zayd ibn Amr ibn Nufayl, the wife of Umar ibn al-Khattab, used to ask Umar ibn al-Khattab for permission to go to the mosque. He would keep silent, so she would say, "By Allah, I will go out, unless you forbid me," and he would not forbid her.
Malik: Book 14 : Hadith 14.5.14

www.islamophilic.com

Page 30

In fact, when Umar was martyred, during fajr pray, his wife, along with other sahabiyaat, were present in the mosques, which undeniably confirms that he did not ban their presence in the mosque- a claim many Muslim men make today.

And the day `Umar was stabbed to death in the mosque, she (his wife) was present.
Al-Muhalla of Ibn Hazm (3:139)

We must also keep in mind that if any of the companions ever banned women from mosques there was wisdom in their decision at that time, but ultimately, we cannot prevent women from praying in mosques as the Prophet never did so but rather encouraged their presence. The words of the Prophet overrule that of any companion, scholar or imam.

www.islamophilic.com

Page 31

Conclusion
It seems that for too long women have had to fight for basic Islamic rights that have systematically been taken away by men heavily influenced by misogynistic cultures. As Muslims, such backward practices have no place in Islam, in fact Islam came to destroy prejudices and promote tolerance. It took the Arabs from their tribal, women oppressing, infanticidal practices to a people who have the highest status, in the eyes of Allah, after the Prophets (peace be upon them all), who spread the light of Islam throughout the world, bringing knowledge and prosperity and resulting in the so called Golden Age of Islamic civilisation. Yet, with the decline that followed it appears there was also a decline in Islamic rights, giving rise to a void that was quickly filled by patriarchal cultural influences. In fact many scholars saw that the secret of the continuing decadence of the Muslim world was due to the disempowerment of women with the subjugation and segregation of women from society. They compared this degradation of womens rights to the punctured lungs of the Muslim body. This trend fuelled by ignorance and cultural practice cannot continue. Its high time we strive to restore the rights of women within society and start practicing what we preach. To those people who prevent (an innovation) or segregate our sisters, even with good intentions of avoiding sin, I say I respect your intentions but your actions are unjustified as our religion says otherwise. I have shown from the most authentic sources, The Noble Quran and Ahadith, the overwhelming evidence for the permissibility of women praying in mosques, without the need for a barrier. Its time we begin to follow what our scriptures say and not selectively pick a single hadith or verse to justify and support our particular viewpoint. Lets start this change by allowing our sisters to attend prayers and then use this initiative to address the wider issues in our societies. In summary: I. II. III. IV. Women should not be prevented from praying in mosques as long as they meet the criteria set by the Prophet (may peace be upon him). Separate but equal facilities should be provided for Muslim sisters e.g bathroom facilities etc. A Barrier/partition should not be used Women should be able to contribute to discussions, events, activities etc held in the mosque www.islamophilic.com Page 32

V.

Women should also be included in the governance of mosques by having a chairperson on the board, to represent our sisters within that particular community.

Muslims always seem to be talking about the injustice inflicted upon them from the outside world, but its about time Muslims address the injustices within our own community.

www.islamophilic.com

Page 33

The Permissibility of Women Praying in the Mosque, in Light of the Quran & Hadith Published by: Islamophilic

Author: Mohammad Usman Sulaman For further articles and information please visit: www.islamophilic.com Comments & Queries Contact: islamophilic@gmail.com

Islamophobia is defined as an irrational fear or dislike of Islam or Muslims. Islamophilia, therefore, can be defined as the admiration of the values of Islam, thereby making the individual Islamophilic. NOTE: you are free to share this article as you see fit, I only humbly ask you to please keep me in your prayers.

www.islamophilic.com

Page 34

You might also like