The Masjid is not just a place of worship. It is meant to serve as a community centre for Muslims, as was exemplified during the time of the Prophet (sa). To exclude women from Masajid is equivalent to denying them a role in the betterment of society, as well as limiting the means of their spiritual and personal growth. It is unfortunate that most Masajid today, particularly in the East, are reserved for men only, despite the teachings of Islam being to the contrary. In fact, the Hadeeth literature is filled with examples of how the Prophet (sa) not only permitted but also facilitated women visiting and praying in Masajid.
Permissibility for Women to Pray in Masajid
The Prophet (sa) permitted women to pray in the Masjid by declaring: “Do not keep the female slaves of Allah (swt) from the Masajid of Allah (swt), but they are to go out without perfume.” (Abu Dawud) He also stated: “When your wife seeks permission to go to the Masjid, do not stop her.” (Bukhari) While the Prophet (sa) encouraged women to pray at home, he never restricted them to offer their prayers at home all the time. Moreover, men must not prevent women from going to the Masjid, even at night for Isha and Fajr prayers, as the Prophet (sa) said: “If your women ask permission to go to the Masjid at night, allow them.” (Bukhari)
It is important to note that given the Prophet’s (sa) unambiguous permissibility for women to visit Masajid, anyone’s personal view on the matter has no significance. Such an opinion cannot supersede the Prophet’s (sa) explicit ruling, which is applicable to all Muslim women for all time to come. For example, it is narrated that Bilal bin Abdullah objected to women visiting Masajid, saying that it would lead to “mischief and suspicion”. At this, his father, Abdullah bin Umar (rtam) – a prominent companion of the Prophet (sa) – struck him on the chest and rebuked him, saying: “I narrate to you from the Messenger of Allah (sa) and you (dare) say no!” (Muslim)
Reserving Rows for Women
During the Prophet’s (sa) time, the men used to pray in the front rows of the Masjid, and women – in the back ones. The Prophet (sa) said: “The best rows for men are at the front, and the worst are at the back; and the best rows for women are at the back, and the worst are at the front.” (Muslim) In order to avoid any inconvenience to women, the following mechanism for leaving the Masjid was adopted, as narrated by Umm Salama (rtaf): “In the lifetime of Allah’s Messenger (sa), the women used to get up when they finished their compulsory Salah with Taslim. The Prophet (sa) and the men would stay at their places for as long as Allah (swt) willed. When the Prophet (sa) got up, the men would then get up.” (Bukhari)
Today, it is possible even to arrange separate prayer halls for men and women by ensuring that the Imam’s voice is audible throughout the Masjid. Hence, there really is no excuse for keeping women away from Masajid and blatantly disregarding a well-established Sunnah.
Facilitating Women in Masajid
The Prophet (sa) had the utmost regard for women who prayed in Masajid, including the mothers, who brought their little children along. He once said: “Whenever I stand for Salah, I want to prolong it, but on hearing the cries of a child, I shorten it, as I dislike to put the child’s mother in trouble.” (Bukhari) Hence, rather than asking the mothers to pray at home or to leave their little ones at home, the Prophet (sa) would actually alter the length of his Qiyam to ease the mothers praying in the Masjid.
The Prophet (sa) facilitated women in other ways, too. He once consulted Abdullah bin Umar (rtam) regarding a door of the Masjid and asked: “Why don’t we leave this door for the women?” Abdullah bin Umar (rtam) says he never again entered or exited Masjid An-Nabawi through that door. (Abu Dawud) Women routinely used to offer non-obligatory prayers, such as the Taraweeh, in the Masjid, and the Prophet (sa) strongly urged them to participate also in the Eid prayer, which they did. Women, including the wives of the Prophet (sa), used to observe Itikaf in the Masjid. Moreover, they performed other roles there. For example, Rufayda Al-Aslamiyah (rtaf) set up a medical tent at Masjid An-Nabawi, where she used to treat the sick and the injured.
Contemporary Roles for Women in Masajid
Apart from offering Salah and observing Itikaf, today there are many productive roles and activities that women can perform in the Masjid (for which specific rooms and spaces within Masajid should be designated), including the following:
- Imparting literacy: Women can teach other women and children how to read and write, or provide free tuition to children from needy families.
- Sharing knowledge: Women can share their knowledge of, and expertise in, various fields, for instance, host Tajweed or Tafsir classes, provide nutrition advice, hold counselling sessions for females, and so on.
- Teaching skills: Valuable skills and crafts, ranging from IT literacy and journalism techniques to knitting and sewing, can be taught to benefit other women.
- Promoting worthy causes: Women can train volunteers, increase awareness of critical issues, and collect funds for social welfare and charity.
- Providing first aid: First aid and basic healthcare can be provided by female paramedics to all members of society.
- Arranging meet-ups: Women can organize meet-ups and group circles on a regular basis to discuss the problems they commonly face, and help each other out.
Arranging such activities in Masajid is in line with the gender-inclusive spirit of Islam, conveyed by the Prophet (sa) through these words: “…The women should participate in the good deeds and in the religious gatherings of the believers.” (Bukhari) Creating female-friendly Masajid shall not only enable women to earn extra reward but shall empower them to achieve more for themselves, their families, and the society at large.
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