بسم الله الرحمن الرحيم
The ahādīth and their authenticity
Hadīth of Ibn ‘Umar:
Ibn ‘Umar (رضي الله عنه) narrated that the Messenger of Allāh (ﷺ) said:
لَا تَمْنَعُوا نِسَاءَكُمُ الْمَسَاجِدَ وَبُيُوتُهُنَّ خَيْرٌ لَهُنَّ
“Do not prevent your women from [going to] the mosques, though their homes are better for them.”
(Abū Dāwūd 567 and others.
Al-Hākim authenticated it saying: ‘This is a Sahīh hadīth according to the conditions of the two Shaykhs, for both of them cited al-ʿAwwām ibn Hawshab as evidence, and Habīb’s hearing from Ibn ʿUmar has been established — though neither of them recorded the addition “their homes are better for them.”‘ He then cited a corroborating witness from the hadīth of Umm Salamah, and al-Dhahabī agreed with him. (al-Mustadrak 1/327)
Al-Nawawī and al-ʿIrāqī said: ‘its isnād is Sahīh.’
Al-Arnāʾūt said in the verification of Sunan Abī Dāwūd: ‘its isnād is Sahīh, for Habīb ibn Abī Thābit did hear [directly] from Ibn ʿUmar — Yahyā ibn Maʿīn explicitly stated this in his Tārīkh in the narration of al-Dūrī (p. 373) — [and] al-Bajalī said in his Thiqāt: ‘he heard from Ibn ʿUmar a number of things, and from Ibn ʿAbbās.’ Ibn Daqīq al-ʿĪd authenticated it in al-Iqtirāh (p. 430).’
Yāsir al-Fathī said: “A number of imāms established his (i.e. Habībs) hearing from Ibn ʿUmar without any qualification, such as: Yahyā ibn Maʿīn, al-Bukhārī, Muslim, Abū Dāwūd, Yaʿqūb ibn Sufyān al-Fasawī, and al-Hākim [Tārīkh al-Dūrī (3/131, no. 541), al-Tārīkh al-Kabīr (2/313), Kunā Muslim (3677), Suʾālāt al-Ājurrī (5, f. 48), al-Maʿrifah wa-l-Tārīkh (2/204)].” (Takhrīj Sunan Abī Dāwūd 6/404)
Declared Sahīh by Al-Albānī in his checking – Sahīh Abī Dāwūd 3/103, saying: ‘This is an isnād whose narrators are all trustworthy and reliable narrators of the two Shaykhs (i.e. Al-Bukhārī and Muslim), and [scholars] have established Habīb ibn Abī Thābit’s direct hearing from Ibn ʿUmar; however, more than one [scholar] has described him as [practising] tadlīs, as has already preceded…however, the hadīth is Sahīh, for it has been soundly established from Ibn ʿUmar through multiple chains, some of which have preceded before this [hadīth] and some of which will follow after it — without the words “their homes are better for them.” This additional wording has corroborating witnesses, among them what will follow in the next chapter [Hadīth below].’
Hadīth of Ibn Mas’ūd:
‘Abdullāh ibn Mas’ūd (رضي الله عنه) narrated that the Messenger of Allāh (ﷺ) said:
صَلَاةُ الْمَرْأَةِ فِي بَيْتِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي حُجْرَتِهَا، وَصَلَاتُهَا فِي مَخْدَعِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي بَيْتِهَا
“A woman’s prayer in her house is superior to her prayer in her courtyard, and her prayer in her inner chamber is superior to her prayer in her house.”
(Abū Dāwūd 570 and others.
Ibn Rajab said in al-Fath (5/318): “Al-Tirmidhī authenticated it, and all of its narrators are trustworthy and reliable.”
al-Hākim authenticated it upon the standard of Muslim and al-Dhahabī agreed with him. (al-Mustadrak 1/328)
Ibn Hazm cited it as evidence in al-Muhallāh (4/201).
al-Nawawī said in al-Khulāsah (2/677): ‘its isnād is Sahīh according to the standard of Muslim’.
Ibn Kathīr said in his Tafsīr (6/406): its isnād is jayyid.
Muqbil al-Wādiʿī said in al-Sahīh al-Musnad mimmā laysa fī al-Sahīhayn (1163): ‘Sahīh according to the standard of Muslim’.
al-Arnāʾūt said in the verification of Sunan Abī Dāwūd (1/426): ‘its isnād is Hasan on account of ʿAmr ibn ʿĀsim — who is Abū ʿUthmān al-Basrī — while the rest of its narrators are thiqāt (trustworthy and reliable).’
Declared Sahīh by Al-Albānī in his checking of Abū Dawūd – 3/108, saying: ‘Its isnād is Sahīh according to the standard of Muslim…the hadīth has corroborating witnesses: from the hadīth of Umm Humayd the wife of Abū Humayd al-Sāʿidī, which has two chains from her — one of which was recorded by Ahmad (6/371), Ibn Khuzaymah, and Ibn Hibbān in their two Sahīhs; and from the hadīth of Umm Salamah, which likewise has two chains — one of which is in al-Musnad (6/301), al-Mustadrak (1/209), and Ibn Khuzaymah’s Sahīh.’
Yāsir al-Fathī declared the Hadīth Sahīh saying: “If it is said: ʿAmr ibn ʿĀsim al-Kilābī narrated it alone from Hammām, and he is sadūq (truthful) but not a sufficiently precise preserver to be relied upon for his memorisation, nor one who is given precedence over others in cases of disagreement — in fact others are given precedence over him regarding [narrations from] Hammām; and he has a munkar hadīth that has preceded under no. 412, in which ʿAmr ibn ʿĀsim contradicted the precise companions of Hammām, and al-Tirmidhī criticised his hadīth and assigned to him the fault of error therein. Al-Tirmidhī also considered some of his ahādīth gharīb (unique) in chains where there is no one to bear the blame other than [ʿAmr] ibn ʿĀsim.
The response is: No one contradicted him in this particular hadīth from Hammām; rather, he received a partial corroboration, in that the corroboration of Saʿīd ibn Bashīr and Abū Hātim al-Hannāt — with the addition of Muwarriq in the isnād — gives the heart confidence in the report’s soundness from Hammām. Al-Bukhārī and Muslim both recorded [narrations] from ʿAmr ibn ʿĀsim from Hammām, either where he was corroborated or where [only] the underlying basis was corroborated…
When the authentication of al-Tirmidhī, Ibn Hibbān, al-Hākim, and others is added to all of this, it further strengthens the hadīth — and Allāh knows best.
Al-Dāraqutnī said in al-ʿIlal (5/314, no. 905): “Its being marfūʿ (attributed to the Prophet) is Sahīh from the hadīth of Qatādah.”…
In sum: if we set aside the [corroborating] gharāʾib (unique reports) and manākīr (objectionable reports), the hadīth of Ibn Masʿūd is a Sahīh hadith, which is further supported and strengthened by these corroborating witnesses [see below] — and Allāh knows best.
Ibn ʿAbd al-Barr said in al-Tamhīd (24/281): “The established narrations have come conveying that prayer in their homes is more superior for women.” (Abridged, Takhrīj Sunan Abī Dāwūd 6/430-437)
Hadīth of Umm Salamah:
Version 1 – collected by Ibn Khuzaymah 1683 and others:
Umm Salamah the wife of the Prophet (ﷺ), from the Prophet (ﷺ), who said:
خير مساجد النساء قعر بيوتهن
“The best mosques for women are the innermost corners of their homes.”
Yāsir al-Fathī said: ‘I say: Its isnād is weak — al-Sāʾib the freed slave of Umm Salamah is unknown (majhūl); only Darrāj Abū al-Samh narrated from him, and he narrates extremely rarely — I could find only two ahādīth for him, both narrated from him by Darrāj. Ibn Hibbān mentioned him in al-Thiqāt, as is his habit in deeming unknown Tābiʿīs trustworthy, and named him al-Sāʾib ibn ʿAbdillāh.’ (Takhrīj Sunan Abī Dāwūd 6/434)
Al-Albānī declared the hadīth Hasan [li-ghayrihī] – Sahīh Ibn Khuzaymah 2/813.
Version 2 – collected by al-Tabarānī in al-Awsat 9101:
From Umm Salamah the wife of the Prophet (ﷺ), who said: The Messenger of Allāh (ﷺ) said:
صلاة المرأة في بيتها خير من صلاتها في حجرتها، وصلاتها في حجرتها خير من صلاتها في دارها، وصلاتها في دارها خير من صلاتها خارج
“A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her courtyard is better than her prayer in her outer dwelling, and her prayer in her outer dwelling is better than her prayer outside of it.“
Al-Haythamī said: ‘Its narrators are narrators of the Sahīh, with the exception of Zayd ibn al-Muhājir, for Ibn Abī Hātim did not mention any narrator from him other than his son Muhammad ibn Zayd.’ (al-Majma’ 4/368)
Al-Mundhirī mentioned this hadīth in al-Targhīb wa-l-Tarhīb (1/226) and said: “Al-Tabarānī narrated it in al-Awsat with a jayyid (good) isnād.”
Yāsir al-Fathī said regarding the narrators: ‘Muhammad ibn Fulayh is sadūq (truthful) but prone to errors; Ibrāhīm ibn al-Mundhir al-Hizāmī is sadūq; and the shaykh of al-Tabarānī, Musʿadah ibn Saʿd ibn Musʿadah al-ʿAttār Abū al-Qāsim al-Makkī, had Abū ʿAwānah, al-ʿUqaylī, al-Tabarānī, and others narrate from him, and he narrated from Saʿīd ibn Mansūr and Ibrāhīm ibn al-Mundhir al-Hizāmī extensively, and I have found no criticism of him nor any declaration of trustworthiness…Accordingly, this is a Madīnan gharīb isnād, and Zayd ibn al-Muhājir ibn Qunfudh is among those counted as unknown.’ (Takhrīj Sunan Abī Dāwūd 6/434)
Hadīth of Umm Humayd al-Sāʿidiyyah:
Umm Humayd the wife of Abū Humayd al-Sāʿidī: that she came to the Prophet (ﷺ) and said:
يا رسول الله ﷺ إني أحب الصلاة معك، فقال: قد علمت أنك تحبين الصلاة معي، وصلاتك في بيتك خير لك من صلاتك في حجرتك، وصلاتك في حجرتك خير من صلاتك في دارك، وصلاتك في دارك خير لك من صلاتك في مسجد قومك، وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي. فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه، فكانت تصلي فيه حتى لقيت الله
“O Messenger of Allāh (ﷺ), I love to pray with you.” He said: “I know that you love to pray with me; but your prayer in your house is better for you than your prayer in your courtyard, and your prayer in your courtyard is better than your prayer in your outer dwelling, and your prayer in your outer dwelling is better for you than your prayer in the mosque of your people, and your prayer in the mosque of your people is better for you than your prayer in my mosque.” She then had [something] arranged, and a mosque was built for her in the most secluded and darkest part of her home, and she would pray in it until she met Allāh.” (Ibn Khuzaymah 1689 and others)
Ibn Muflih said in al-Ādāb al-Sharʿiyyah (3/414): “In its isnād is ʿAbdullāh ibn Suwayd al-Ansārī, who is unknown (majhūl)… though the condition of earlier [narrators] is generally good; the rest of its narrators are trustworthy — and Allāh knows best.”
And he said in al-Furūʿ (1/532): “I found no criticism of its narrators, and the most that can be said is that Dāwūd narrated it alone from ʿAbdullāh, and the condition of earlier [narrators] is overall good.”
Yāsir al-Fathī said: ‘ʿAbdullāh ibn Suwayd al-Ansārī is mentioned by Ibn Hibbān in al-Thiqāt, though he is unknown; the rest of its narrators are trustworthy, as Ibn Muflih said.’ (Takhrīj Sunan Abī Dāwūd 6/435)
Ibn Hajr declared its isnād as hasan in al-Fath (2/349).
Al-Albānī declared the hadīth Hasan [li-ghayrihī] in his checking of Ibn Khuzaymah 2/815.
Hadīth of Āishah:
Āʾishah, from the Prophet (ﷺ), who said:
لأن تصلي المرأة في بيتها خير لها من أن تصلي في حجرتها، ولأن تصلي في حجرتها خير لها من أن تصلي في الدار، ولأن تصلي في الدار خير لها من أن تصلي في المسجد
“A woman’s praying in her house is better for her than praying in her courtyard, and her praying in her courtyard is better for her than praying in her outer dwelling, and her praying in her outer dwelling is better for her than praying in the mosque.” (Tārīkh al-Kabīr of al-Bukhārī 8/265 and others)
Al-ʿIrāqī said in al-Mughnī ʿan Haml al-Asfār (1/412, no. 1571): “Its isnād is hasan.”
Declared weak by Yāsir al-Fathī in Takhrīj Sunan Abī Dāwūd 6/436 due to weak and unknown narrators in the chains.
Statements of some of the scholars on this issue
Shaykh ul-Islām ibn Taymiyyah said: “Only a small number of women used to attend the Jumuʿah and the congregational prayer, because the Prophet (ﷺ) said: ‘Do not prevent the female servants of Allāh from the mosques of Allāh, though their homes are better for them‘ — agreed upon. And he (ﷺ) said: ‘The prayer of one of you in her inner chamber is superior to her prayer in her courtyard, and her prayer in her courtyard is superior to her prayer in her outer dwelling, and her prayer in her outer dwelling is superior to her prayer in the mosque of her people, and her prayer in the mosque of her people is superior to her prayer with me‘ — or he said: ‘behind me‘ — narrated by Abū Dāwūd.
He informed the believing women that their prayer in their homes is superior for them to attending Jumuʿah and the congregational prayer — except for Īd, for he commanded them to go out for it.”
And he also said: “All of this is on account of the concealment and covering that [praying at home] entails. It is known that dwellings are of the same category as garments — both were [originally] created for protection and the warding off of harm.”
And he also said: “He made clear that the more concealing a place is for her, the superior her prayer therein — for the inner chamber is more concealing than the room in which [people] sit, and the room is more concealing than the courtyard which is closer to the door and the street.” (Jumhurat al-Ahādīth allatī Sharahahā Ibn Taymiyyah 2/142-144)
Al-‘Aynī said: “The reason her prayer in her inner chamber is superior to her prayer in her house and to her prayer in her courtyard is that it is more concealing for her and more protective from the gaze of people — for the foundation of their affair is concealment as much as possible.” (Sharh Abī Dāwūd 2/56)
Imām ibn Kathīr said: “As for women, their prayer in their homes is superior for them, as narrated…[he then mentions the narration above – of Ibn Mas’ūd, Umm Salamah, Umm Humayd].” (Tafsīr ibn Kathīr 5/551)
Shaykh Abū Muhammad ‘Adhīm al-Ābādī said: “(their homes are better for them)” — meaning: their prayer in their homes is better for them than their prayer in the mosques, were they to know that; however, they do not know [this], and so they ask to go out to the mosques and believe that their reward in the mosques is greater. The reason why their prayer in the home is superior is [the fact of] being safe from fitnah (i.e. temptation/trial); and this is further emphasised following the emergence of what women have introduced of tabarruj (ostentatious display) and adornment. It is on account of this that Āʾishah said what she said.” (‘Awn al-Ma’būd 2/14 – see also Nayl al-Awtār of al-Shawkānī 3/157 )
Shaykh, Imām al-Shinqītī said: “The fifth issue: Know that women’s prayer in their homes is superior for them to prayer in the mosques, even if the mosque in question were the mosque of the Prophet (ﷺ). By this you will understand that his statement (ﷺ) — “A prayer in this mosque of mine is better than a thousand prayers elsewhere, except the Masjid al-Harām” — is specific to men. As for women, their prayer in their homes is better for them than prayer in congregation in the mosque.” (Adwā al-Bayān 5/547)
He also said: “From the textual evidences we have mentioned, you will know that women’s prayer in their homes is superior for them to their prayer in congregation in the mosque of the Prophet (ﷺ) and in other mosques, by virtue of its being established from the Prophet (ﷺ).” (Adwā al-Bayān 6/266)
Shaykh, Imām Ibn Bāz said: “I advise all women: their homes are better for them, and prayer in their homes is superior — whether in Makkah, in Madīnah, or in any place, their homes are superior and further removed from fitnah. If they do pray in the mosque, let them be careful to cover themselves properly, keep away from men, and avoid mixing with them.
There is no doubt that their prayer in the mosque may sometimes be called for in order to hear hadīth and exhortations; so if a woman comes for this reason, or because she may become lazy at home and not perform the night prayer of Ramadān, and so attends in order to maintain her motivation — all of this is acceptable. The Prophet (ﷺ) said: “Do not prevent the female servants of Allāh from the mosques of Allāh,” and he (ﷺ) said: “their homes are better for them.”
If she is able to pray at home as she ought, that is superior for her. But if her going out to the mosque serves a benefit — such as hearing knowledge and gaining understanding of the religion, or for the sake of motivation because she may otherwise grow lazy with regard to the night prayer of Ramadān — then this situation is acceptable.” (Fatāwā Nūr Alā Darb 7/270)
Shaykh ‘Abd al-Muhsin al-‘Abbād said: “Question: Which is superior for a woman who has come for Hajj — to pray in the hotel where she is staying, or in the Masjid al-Harām or the Masjid al-Nabawī?
Answer: The Messenger (ﷺ) informed us that women’s prayer in their homes — whether those homes are owned or rented — is better for them. However, if a woman requests to go to the mosque, she is not to be prevented, on account of his (ﷺ) words: “Do not prevent the female servants of Allāh from the mosques of Allāh.” (Sharh Sunan Abī Dāwūd 38/450)
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