Al-Ḥiṣnī: Women Attending Masjid Is Definitively Forbidden

Jumu‘ah is not necessary for a woman based on the aforementioned ḥadīth. Additionally, emerging for Jumu‘ah entails burdening her and a degree of mixing with men, thus there is no guarantee against subsequent corruption. Indeed, corruption has now been realised, especially in the places of ziyārah, like Bayt al-Maqdis, may Allāh honour it, and other (such places). It is necessary to make a definitive verdict of prohibiting women in this corrupt time so that the noblest places are not turned into venues of corruption. (Kifāyat al-Akhyār (ed. Dār al-Minhāj), p.228)

There should be certainty in our time of it being forbidden for non-elderly women and those of status (to attend ‘Īd ṣalāh) given the proliferation of vice. While the ḥadīth of Umm ‘Aṭiyyah indicates (the permissibility of) emergence, the context that existed in the best of generations has disappeared. The context was the Muslims being few (in number), so the Messenger of Allāh ﷺ permitted them to emerge to increase their numbers. Hence, he also permitted menstruating women even though they do not pray. The reason given by the Prophet ﷺ, of witnessing the good and the supplication of the Muslims, does not negate what we said.

Furthermore, the era was an era of safety, so women would not reveal their adornment and would lower their gazes, and likewise, the men would lower their gazes. As for our time, their emergence is for the purpose of revealing their adornment, and neither they nor the men lower their gazes. The corruption resulting from their emergence has been well-established. It is authentically reported from ‘Ā’ishah, Allāh be pleased with her, that she said: ’Had the Messenger of Allāh ﷺ seen what the women have started doing, he would have forbidden them from the masjids just as the Israelite women were forbidden (from their places of worship).’ This was the fatwā of the Mother of the Believers during the best of generations. So, what about our current, corrupt times?!

A multitude (of the salaf) besides ‘Ā’ishah held the view of prohibiting women from emerging to the masjids, including ‘Urwah, al-Qāsim, Yahyā al-Anṣārī, Mālik and Abū Ḥanīfah, who disallowed it on occasion and permitted it on occasion. Abū Yūsuf also forbade it. This was in those times! As for our present time, no Muslim would hesitate to prohibit women (from emerging to the masjids) except a fool in short supply of knowledge of the deeper meanings of the Sharī‘ah. (Such a person) adheres to the apparent evidence interpreted superficially, without grasping its context, while disregarding the understanding of ‘Ā’ishah and others like her. They also ignore the verses prohibiting the revealing of adornment and the obligation of lowering the gaze. Hence, the correct view is to be certain of the prohibition (for non-elderly women attending the masjid). Fatwā is given on this, and Allāh knows best. (Kifāyat al-Akhyār (ed. Dār al-Minhāj), p.237)

If you ask whether I believe it is forbidden for women to attend masjids, ‘Īd muṣallās, and visit graves — apart from the grave of the Prophet ﷺ — my answer is: How could I not hold this opinion when it has become the consensus due to the absence of the conditions of piety and chastity that permitted their emergence during the time of the Prophet ﷺ? Among the earlier scholars, this was stated by the two authoritative, ascetic and scrupulous shaykhs, Taqī al-Dīn al-Ḥiṣnī and our teacher, ‘Alā al-Dīn Muḥammad ibn Muḥammad ibn Muḥammad al-Bukhārī (al-Ḥanafī) [779 – 841 AH],[3] may Allāh envelop them in His mercy.

What they mentioned is sufficient for someone who abandons their desires. Some people think that the view of prohibition and the claim of a consensus on prohibition opposes the madhhab, but this is not the case. The statements I will cite, compiled from the books of the madhhab and other (sources), will clarify what they (i.e. al-Ḥiṣnī and al-Bukhārī) meant and demonstrate that there is no opposition in what they said (to the madhhab). Those who oppose them do so because they are not acquainted with the knowledge they possessed. The absence of knowledge among some does not imply its absence among all. Part of what they stated is that the fatwā position today is the prohibition of women's emergence, and only an ignorant person following their desires would hesitate in this regard. This is because rules change when the condition of the people changes. This position is correct according to the views of the ‘ulamā’ from both the salaf and the khalaf… (al-Fatāwā al-Kubrā al-Fiqhiyyah, 1:202–3)

How brilliant is this statement and how worthy of being correct. (ibid.)

This is all al-Ḥiṣnī's statement and his fatwā during his time regarding the emergence (of women) to the masjids, which were constructed on the principle of obedience and worship. This applies even more so to weddings and cemeteries, which are attended only with various abominations and the perpetuation of misguiding symbols from the people of Jāhiliyyah. It has been reported that no period passes but the period after it is worse, or words to that effect. Damned are the reciters of this age and damned are the jurists of this era who visit cemeteries on the morning of ‘Īd, while various abominations occur therein, displaying adornments and abandoning dignity and composure. They are aware of the fitnahs present in such gatherings, yet they are heedless of the One who knows all matters, both apparent and hidden. Some among them may teach and issue fatwās and have encountered this statement in al-Ḥiṣnī’s book, yet they turn a blind eye to it and lead themselves and their followers towards destruction. (Aḥkām al-Naẓar (Dār al-Qalam), p.147)