Darulifta Ahlesunnat (Dawateislami)
Question
What do the noble scholars and jurists of Islamic law say about the following: During Ramadan, if an Imam is the male and the congregation is only females and the male imam is standing on one room and the females muqtadi are standing in the other room behind the Imam, in this case, can the women offer salah in congregation with the male imam?
Answer
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Before addressing the details of the inquired situation, the sharī’aĥ ruling is that women are not allowed to present themselves for any Jama’ah, regardless of whether the Jama’ah is established in the masjid, a home, a hall, etc. or it is done during Ramadan or outside of Ramadan, whether it is for a fard salah, Tarawih, Salat Al-Tasbeeh, or general nawafil, whether the women are young or elderly. In all cases, it is impermissible for them to present themselves for Jama’ah. But, in the case that many women gather in a home and offer salah in congregation with a male imam and all of these women are Maharim of the imam, or some are Maharim and others are not, only then can permission be granted with some restrictions. However, if all the women are ajnabi (non-Mahram), it is impermissible for the male to lead them in Jama’ah.
Nonetheless, whether Ramadan or outside of Ramadan, women should offer salah within their homes. This is better for them and a means of greater virtue.
It is stated in a hadith recorded in Sahih Al-Bukhari:
عن عائشة رضي اللہ عنها، قالت: لو ادرک رسول ﷲصلی اللہ تعالیٰ علیہ و سلم ما احدث النساء لمنعھن المسجد کما منعت نساء بنی اسرائیل
Translation: It is narrated from A’ishah رضي اللہ تعالى عنها that she said: If the Messenger of Allah ﷺ were to observe what the women have become involved in, he would certainly prohibit them from coming to the masjid just like the women of Bani Israel were prohibited. (Sahih Al-Bukhari, Vol. 1, p. 173, Hadith No. 869, Publ. Dar Tawq Al-Najah)
In the explanation of this hadith, Allamah Badr-Uddin ‘Aini رحمة اللہ تعالى عليه states in ‘Umdah Al-Qari Sharh Sahih Al-Bukhari:
”قولہ " ما أحدث النساء" أي ما أحدثت من الزينة والطيب و حسن الثياب و نحوها (قلت) لو شاهدت عائشة رضي اللہ تعالى عنهما ما أحدث نساء هذا الزمان من أنواع البدع و المنكرات لكانت أشد إنكارا
Translation: The statement ‘what the women have become involved in’ means: the beautification, perfuming, wearing nice clothing, etc. which has become common amongst them. I say: If A’ishah رضي اللہ تعالى عنهما were to observe the innovations and indecent acts which have become common amongst the women of this era, she would prohibit them even more severely. (‘Umdah Al-Qari, Vol. 6, Book of the salah timings, p. 158, Publ. Dar Ihya’ Al-Turas Al-‘Arabi, Beirut)
It is further stated in ‘Umdah Al-Qari Sharh Sahih Al-Bukhari:
قال ابن مسعود:المرأۃ عورۃ، و أقرب ما تکون الی اللہ فی قعر بیتھا، فاذا خرجت استشرفھا الشیطان
Translation: Ibn Mas’ood رضي اللہ تعالى عنه stated: A woman is supposed to be hidden. She is closest to Allah Almighty when she is in the corner of her home. When she exits, Satan glances at her. (‘Umdah Al-Qari, Vol. 6, p. 157, Publ. Dar Ihya’ Al-Turas Al-‘Arabi, Beirut)
It is stated in a hadith recorded in Sunan Abi-Dawood:
عن عبد اللہ عن النبی صلی اللہ تعالٰی علیہ و اٰلہٖ و سلم قال: صلاۃ المرأۃ فی بیتھاافضل من صلاتھا فی حجرتھا و صلاتھا فی مخدعھا افضل من صلاتھا فی بیتھا
Translation: It is narrated from ‘Abdullah Ibn Mas’ood رضي اللہ تعالى عنه, from the Noble Prophet ﷺ: The salah a woman offers inside her chamber is better than salah she offers in the courtyard of her home. The salah she offers in a storeroom is better than the salah she offers in her chamber. (Sunan Abi-Dawood, Vol. 1, p. 156, Hadith No. 570, Publ. Maktabah ‘Asriyah, Beirut)
Mufti Ahmad Yar Khan Na’eemi رحمة الله تعالى عليه states in the explanation of this hadith:
مخدع سامان کی کوٹھڑی کو کہتے ہیں یہ خدع سے ہے، بمعنی چھپانا اور ’’بیت‘‘ رہنے کی کوٹھڑی کو کہتے ہیں بیتوتت سے ہے،بمعنی شب گزارنا، سامان کی کوٹھڑی دوسری کوٹھڑی کے پیچھے ہوتی ہے۔ خلاصہ یہ ہے کہ چونکہ عورے کیلئے پردہ بہت اعلی ہے لہذا جس قدر پردے میں نماز پڑھے گی اسی قدر بہتر ہوگا۔
Translation: The word ‘مخدع’ refers to a storeroom. This word is derived from خدع, which means ‘to hide’. The word ‘بيت’ refers to a chamber. This is derived from بيتوتت which means ‘to spend the night’. The storeroom is located behind the chamber. In summary, because veiling is essential for women, the more veiled they are, the better. (Mir’at Al-Manajeeh, Vol. 2, p. 156, Publ. Na’eemi Kutub Khana Gujrat)
It is stated in Tanwir Al-Absar Ma’a Al-Durr Al-Mukhtar:
(و يكره حضورهن الجماعة) و لو لجمعة و عيد و وعظ (مطلقا) و لو عجوزا ليلا (على المذهب) المفتى به لفساد الزمان
(Tanwir Al-Absar Ma’a Al-Durr Al-Mukhtar, Vol. 2, Book of salah, p. 367, Publ. Dar Al-Ma’rifah, Beirut)
It is stated in Bahar-e-Sharī’at:
عورتوں کو کسی نماز میں جماعت کی حاضری جائز نہیں، دن کی نماز ہو یا رات کی، جمعہ ہو یا عیدین، خواہ وہ جوان ہوں یا بڑھیاں۔۔۔ جس گھر میں عورتیں ہی عورتیں ہوں، اس میں مرد کو ان کی اِمامت ناجائز ہے، ہاں اگر ان عورتوں میں اس کی نسبی محارم ہوں یا بی بی یا وہاں کوئی مرد بھی ہو، تو ناجائز نہیں۔
Translation: It isn’t permissible for women to present themselves for the congregation of any salah, whether the salat of the day or night, whether Jum’ah or Eidain, whether they are young or elderly… It is impermissible for a man to lead women in congregation in the house in which there are only women. However, if any of his Mahram, his wife, or another male is present, then it is no longer impermissible. (Bahar-e-Sharī’at, Vol. 1, Pt. 3, p. 584, Publ. Maktaba-Tul-Madinah, Karachi)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم
(Allah Almighty knows best and His Messenger صَلَّی اللہُ عَلَیْہِ وَ اٰلِهٖ وَسَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Ref No: FAM-674
Date: 23rd Sha’ban Al-Mu’azzam 1446 AH/ 22nd February 2025