The Muslim Woman and Her Rabb

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She May Attend the Jama`ah (Congregational Prayer in the Mosque)

Islam has excused women from the obligation to attend the jama`ah prayer in the mosque, but at the same time, they are permitted to go out of the house to attend jama`ah on condition that they dress up well enough not to cause any temptation. Indeed, the first Muslim women did go out and pray in the mosque behind the Prophet (PBUH).

`A'ishah (May Allah be pleased with her) said:

"The Messenger of Allah (PBUH) used to pray fajr, and the believing women would pray with him, wrapped up in their outer garments; then they would go back to their homes, and nobody would recognize them."7

Note: 7. Fath al-Bari, 1/482, bab fi kam tualli al-mar'ah fi'l-t hiyab.

And:

"The believing women used to attend fajr prayer with the Messenger of Allah (PBUH), wrapped up in their outer garments. Then they would go back to their homes after they had finished praying, and no one would recognize them because of the darkness."8

Note: 8. (Bukhari and Muslim) See Sharh al-Sunnah, 2/195, Kitab al-salah, bab ta'jil salat al-fajr.

The Prophet (PBUH) used to shorten his prayer if he heard a child crying, because he understood the concern the child's mother would be feeling. In a hadith whose authenticity is agreed upon he (PBUH) said:

"I begin the prayer, intending to make it lengthy, but then I hear a child crying, so I shorten my prayer because I know the stress facing the mother because of his crying."9

Note: 9. (Bukhari and Muslim) See Sharh al-Sunnah, 3/410, Kitab al-salah, bab takhfif fi amrin yahdath.

Allah (SWT) showed great mercy to women by sparing them the obligation to offer the five compulsory prayers in congregation in the mosque. If He had made this obligatory, it would have placed an intolerable burden on women, and they would not have been able to fulfil it, just as we see many men failing to pray regularly in the mosque and finding themselves with no other choice but to pray wherever they are, in the workplace or in the home. The woman's heavy burden of household chores and attending to the needs of her husband and children do not permit her to leave the house five times a day; it would be impossible for her to do so. Thus the wisdom behind the limiting of compulsory attendance at the mosque to men only becomes quite clear. Her prayer at home is described as being better for her than her prayer in the mosque, but Allah (SWT) gives her the freedom of choice: she may pray at home if she wishes, or she may go out to pray in the mosque. If she asks her husband for permission to go out to the mosque, he is not allowed to stop her, as the Prophet (PBUH) stated in a number of hadith, for example:

"Do not stop your women from going to the mosque, although their houses are better for them."10

Note: 10. Abu Dawud, 1/221, Kitab al-salah, bab ma ja'a fi khuruj al-nisa' ila al-masjid; Ahmad, 2/76; it is hasan li ghayrihi.

"If the wife of any of you asks for permission to go to the mosque, do not stop her."11

Note: 11. Fat al-Bari, 2/351, Kitab al-adhan, bab isti'dhan al-mar'ah zawjaha bi'l-khuruj ila'l-masjid; Sahih Muslim, 4/161, Kitab al-salah, bab khuruj al-nisa' ila'l-masajid.

The men heeded the command of the Prophet (PBUH), and allowed their women to go to the mosque even if this was against their own wishes. There is no clearer indication of this than the hadith of `Abdullah ibn `Umar, in which he said:

"One of `Umar's wives used to pray fajr and `isha' in congregation in the mosque. She was asked, `Why do you go out (to the mosque) when you know that `Umar dislikes this and is a jealous man?' She said, `What is stopping him from forbidding me (to do so)?' He said, `The words of the Messenger of Allah (PBUH): "Do not prevent the female servants of Allah (SWT) from attending the mosques of Allah (SWT)."'"12

Note: 12. Fatal-Bari, 2/382, kitab al-jumu'ah, bab al-idhn li'l-nisa' bi'l-khuruj ila'l-masajid.

In accordance with the Prophet's teaching which allowed women to attend the mosque, and forbade men to stop them from doing so, the mosques were full of women coming and going, both at the time of the Prophet (PBUH), and whenever it was possible in the following periods. Women would come to pray, attend lectures and classes, and take part in the public life of Islam. This was the case from the time congregational prayer was prescribed for the Muslims. The Muslims used to pray in the direction of Bayt al-Maqdis (Jerusalem), before the qiblah was changed to the Holy Ka`bah. When the command of Allah (SWT) to take the Ka`bah as their qiblah was revealed, the men and women who were praying were facing towards Palestine, so they turned to face the direction of the Ka`bah, which meant that the men and women had to change places.13

Note: 13. See Fath al-Bari, commentary on Sahih Bukhari, 1/506, Kitab al-salah, bab ma ja'a fi'l-qiblah; Sahih Muslim, 5/10, Kitab al-salah, bab tahwil al-qiblah min al-quds ila'l-ka'bah.

The mosque was, and still is, the centre of light and guidance for Muslim men and women; in its pure environment acts of worship are performed and from its minbar messages of truth and guidance are transmitted. From the dawn of Islam, the Muslim woman has had her role to play in the mosque.

There are many sahih reports, which confirm the woman's presence and role in the mosque. They describe how women attended salat al-jumu`ah, the eclipse prayer, and the Eid prayers, responding to the call of the muezzin to join the prayer.

A report in Sahih Muslim tells us that Umm Hisham bint Harithah ibn al-Nu`man said:

"I never learned `Qaf. Wa'l-Qur'an al-majid . . .', except from the Prophet (PBUH) himself. He used to recite it from the minbar every Friday, when he addressed the people."14

Note: 14. Sahih Muslim, 6/162, Kitab al-jumu'ah, Bab tahiyyah al-masjid wa'l-imam yukhtub.

Imam Muslim also narrates that the sister of `Amrah bint `Abd al-Rahman said:

"I learned `Qaf. Wa'l-Qur'an al-majid . . .' from the Prophet (PBUH) himself on Fridays, when he used to recite it from the minbar every Friday."15

Note: 15. Sahih Muslim, 6/160, Kitab al-jumu'ah, Bab khutbah al-hajah.

The Prophet (PBUH) taught the Muslims to prepare themselves and present a neat and clean appearance at jumu`ah prayers by encouraging both men and women to take a shower (ghusl):

"Whoever comes to jumu`ah, man or woman, should take a shower first."16

Note: 16. This hadith, narrated by 'Abdullah ibn 'Umar, is recorded by Abu 'Awanah, Ibn Khazimah and Ibn Hibban in their Sahihs; see also Fath al-Bari, 2/357, Kitab al-jumu'ah, bab fadl al-ghusl yawm al-jumu'ah.

Hadith reports also tell us that Asma' bint Abi Bakr (May Allah be pleased with her) attended the eclipse prayer (salat al-kusuf) with the Prophet (PBUH). She could not hear the Prophet's words clearly, so she asked a man who was nearby what he was saying. This hadith is reported by Bukhari from As' herself:

"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 . . ."'17

Note: 17. See Fath al-Bari, 3/236, 237, Kitab al-jana'iz, bab ma ja'a fi 'adhab al-qabar.

Bukhari and Muslim also narrate another report from Asma', in which she says:

"There was a solar eclipse at the time of the Prophet (PBUH) . . . I finished what I was doing, then I came to the mosque. I saw the Messenger of Allah (PBUH) standing (in prayer), so I joined him. He stood for so long that I felt I needed to sit down, but I noticed a woman who looked weak and tired and said to myself: This woman is weaker than I, so I must continue to stand. Then he bowed, and remained in that position for a long time; then he raised his head and stood for such a long time that anyone who came in at this point would think that he had not yet bowed in ruku`. He completed the prayer when the eclipse was over, then he addressed the people, praising and glorifying Allah (SWT), and saying `Amma ba`d.'"18

Note: 18. See Fath al-Bari, 2/529, Kitab al-kusuf, bab al-sadaqah fi'l-kusuf; Sahih Muslim, 6/212, Kitab al-kusuf, bab ma 'arada 'ala al-Nabi (SAAS) fi salat al-kusuf min al-jannah wa'l-nar.

During that golden era, the time of the Prophet (PBUH), the Muslim woman knew about her religion and was keen to understand the events and affairs that concerned the Muslims in this world and the next. When she heard the call to prayer, she would rush to the mosque to hear the words of the Prophet (PBUH) from the minbar, guiding and teaching the people. Fatimah bint Qays, one of the earliest migrant women (muhajirat), said:

"The people were called to prayer, so I rushed with the others to the mosque, and prayed with the Messenger of Allah (PBUH). I was in the first row of women, which was just behind the last row of men."19

Note: 19. See Sahih Muslim, 18/84, Kitab al-fitan wa ashrat al-sa'ah, bab qadiyyah al-jasasah.

It is clear, from the sahih reports quoted above, that Muslim women attended the mosque on various occasions and that this attendance was an approved custom at the time of the Prophet (PBUH). Once, a woman was attacked on her way to the mosque, but this incident did not make the Prophet (PBUH) have any reservations about allowing women to go out to the mosque. He still allowed them to do so, and forbade men to prevent them, because there was so much benefit - spiritual, mental and otherwise - for them in attending the mosque from time to time.

Wa'il al-Kindi reported that a woman was assaulted by a man in the darkness of the early morning, whilst she was on her way to the mosque. She shouted to a passer-by for help, then a large group of people came by, and she called to them for help. They seized the man to whom she had first called for help, and her attacker ran away. They brought the (innocent) man to her, and he said, "I am the one who answered your call for help; the other man got away." They brought him to the Messenger of Allah (PBUH), and told him that this man had assaulted the woman, and they had seized him whilst he was running away. The man said, "I was the one who answered her call for help against her attacker, but these people seized me and brought me here." The woman said, "He is lying; he is the one who attacked me." The Messenger of Allah (PBUH) said: "Take him away and stone him." Then a man stood up and said, "Do not stone him, stone me, for I am the one who did it." Now the Messenger of Allah (PBUH) had three people before him: the one who had assaulted the woman, the one who had answered her cries for help and the woman herself. He told the attacker, "As for you, Allah (SWT) has forgiven you," and he spoke kind words to the one who had helped the woman. `Umar said, "Stone the one who has admitted to the crime of adultery." The Messenger of Allah (PBUH) said: "No, for he has repented to Allah (SWT)" - I think he said, "with an act of repentance so great that if the people of Madinah were to repent in this way, it would be accepted from them."20

Note: 20. Reported by Ahmad, see silsilah al-Hadith al-sahihah, no. 900, 2/601.

The Prophet (PBUH) appreciated the circumstances of the women who attended the congregational prayers, so he used to be kind to them and would shorten the prayer if he heard a child crying, so that the mother would not become distressed - as we have seen in the hadith quoted above (see p. 9). Once he delayed the `isha' prayer, and `Umar (RAA) called him saying:

"The woman and children have gone to sleep." The Prophet (PBUH) came out and said, "No-one on earth is waiting for this prayer except you."21

Note: 21. See Fath al-Bari, 2/347, Kitab al-adhan, bab khuruj al-nisa' ila'l-masajid; Sahih Muslim, 5/137, Kitab al-masajid, bab waqt al-'isha' wa ta'khiriha.

Many sahih reports describe how the Prophet (PBUH) used to organize women's attendance at congregational prayers, for example, the hadith reported by Muslim:

"The best rows for men are those at the front, and the worst are those at the back; the best rows for women are those at the back, and the worst are those at the front."22

Note: 22. Sahih Muslim, 4/159, Kitab al-salah, bab tawiyyah al-sufuf wa iqamatiha.

Another hadith, reported by Bukhari, deals with giving the women room to leave the mosque before the men, after the prayer is over. Hind bint al-Harith said that Umm Salamah, the wife of the Prophet (PBUH), told her that at the time of the Prophet (PBUH), when the obligatory prayer was over, the women would get up to leave, and the Messenger of Allah (PBUH) and the men who were with him would wait as long as Allah (SWT) willed. When the Messenger of Allah (PBUH) got up to leave, then the men would get up.23

Note: 23. See Fath al-Bari, 2/349, Kitab al-adhan, bab intidar al-nas qiyam al-imam al-'alim.

Bukhari and Muslim also report a hadith concerning how women should draw the imam's attention to something during the prayer by clapping. Sahl ibn Sa'd al-Sa'idi said:

"The Messenger of Allah (PBUH) said, `Why do I see you clapping so much? Whoever notices any error in my prayer should say "Subhan Allah ," for by doing so he will alert me to the error. Clapping is only for women.'"24

Note: 24. (Bukhari and Muslim) See Sharh al-Sunnah, 3/273, Kitab al-salah, bab al-tasbih idha nabaha shay' fi'l-salah.

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."25

Note: 25. Al-Mudawwanah, 1/106.

But women's going out to the mosque should not be a cause of fitnah, and women should behave in accordance with Islamic teachings of purity of thought and behaviour. If for any reason there is the fear of fitnah associated with women's going out to the mosque, then it is better for women to pray at home, and they should do so. This is what is indicated by the hadith of Ibn `Umar, quoted above, in which the Prophet (PBUH) said:

"Do not stop your women from going to the mosque, although their houses are better for them." (See p. 10)

It appears that some men feared the possibility of fitnah, and took this as an excuse to forbid their women to go to the mosque. This is why the Prophet (PBUH) forbade men to prevent women from attending the mosque from time to time. This is what is indicated in the first part of the hadith quoted above. Other Hadith confirm the Prophet's keenness for women to attend gatherings in the mosque, for example, the report of Mujahid ibn `Umar:

"The Prophet (PBUH) said: `Do not prevent the women from going to the mosque at night' One of the sons of `Abdullah ibn `Umar said, `We will not let them go out because it will give rise to deviation and suspicion.' Ibn `Umar rebuked him and said, `I tell you that the Messenger of Allah (PBUH) said such-and-such and you say, "No, we will not let them"!'"26

Note: 26. See Sahih Muslim, 4/161, 162, Kitab al-salah, bab khuruj al-nisa' ila'l-masajid.

Bilal ibn `Abdullah ibn `Umar reported from his father that the Prophet (PBUH) said: "Do not deny the women their share of the mosque, if they ask your permission." Bilal said, "By Allah (SWT), we will most certainly prevent them (from going to the mosque)!" `Abdullah (his father) said to him: "I tell you that the Messengeof Allah (PBUH) said such-and-such, and you say `We will most certainly prevent them'!"27

Note: 27. Ibid., 4/162, 163.

The Prophet (PBUH) said:

"Do not prevent your women from attending the mosque if they seek your permission to do so."28

Note: 28. Ibid., 4/161

"Do not prevent the female servants of Allah (SWT) from attending the mosques of Allah (SWT)."29

Note: 29. Fath al-Bari, 2/382, Kitab al-jumu'ah, bab al-idhn li'l-nisa' bi'l-khuruj ila'l-masajid; Sahih Muslim, 4/161, Kitab al-salah, bab khuruj al-nisa' ila'l-masajid.

"If your womenfolk seek your permission to go to the mosque, then let them do so."30

Note: 30. Sahih Muslim, 4/161, kitab al-salah, bab khuruj al-nisa' ila'l-masajid.

It is permissible for Muslim women to attend the gatherings of the Muslims in the mosque, and there is much to be gained from them doing so, but certain conditions apply to this permission, the most important of which is that the woman who goes to the mosque should not wear perfume or make-up. Zaynab al-Thaqafiyyah reported that the Messenger of Allah (PBUH) said:

"If any of you (women) wishes to attend `isha' prayer, she should not wear perfume that night."31

Note: 31. Ibid., 4/163

Numerous other Hadith also forbid women to wear perfume when they go to the mosque, for example:

"If any of you (women) goes to the mosque, she should not wear perfume."32

Note: 32. Ibid., 4/163

"Any women who has perfumed herself with incense should not attend `isha' prayers with us."33

Note: 33. Ibid., 4/163

She Attends Eid Prayers

Islam has honoured woman and made her equal with man as regards obligatory acts of worship. Women are also encouraged to attend public gatherings on Eid al-Fitr and Eid al-Adha, so that they may take part in these blessed occasions. This is demonstrated in a number of Hadith reported by Bukhari and Muslim, in which we see that the Prophet (PBUH) 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 jilbab (outer garment) to give one to her sister who had none. In this way he encouraged both the attendance of all women at Eid prayers and mutual support and help to do good and righteous deeds.

Umm `Atiyyah said:

"The Messenger of Allah (PBUH) commanded us to bring out to the Eid prayers the adolescent and prepubescent girls, those who usually remained in seclusion, and virgins, and he ordered those who were menstruating to keep away from the prayer-place."34

Note: 34. Ibid., 6/178, 179, Kitab salat al-'idayn, bab ibahah khuruj al-nisa' fi'l-'idayn ila'l-musalla.

"We (women) used to be commanded to go out on the two Eids, including those who usually stayed in seclusion, and virgins. The menstruating women went out too, and stayed behind the people, joining in the takbirat."35

Note: 35. Ibid., 6/179, Kitab salat al-'idayn, bab ibahah khuruj al-nisa' fi'l-'idayn ila'l-musalla.

"The Messenger of Allah (PBUH) commanded us to take them out on Eid al-Fitr and Eid al-Adha, the adolescent and prepubescent girls, the menstruating women, and those who usually remained in seclusion, so that they could share in the festive occasions of the Muslims, but the menstruating women were not to pray. I said, `O Messenger of Allah (PBUH), one of us does not have a jilbab.' He said, `Let her sister dress her in one of her own jilbabs.'"36

Note: 36. Ibid., 6/180, Kitab salat al-'idayn, bab ibahah khuruj al-nisa' fi'l-'idayn ila'l-musalla.

Bukhari reports:

"Muhammad ibn Sallam told us that `Abd al-Wahhab reported from Ayyub from Hafsah bint Sirin, who said: `We used to prevent our prepubescent girls from going out on the two Eids'".

A woman came and stayed at the castle of Banu Khalaf, and reported something from her sister. Her sister's husband had taken part in twelve military campaigns with the Prophet (PBUH), and her sister herself had accompanied him on six of them. She said: "We used to take care of the sick and wounded." Her sister asked the Prophet (PBUH): "Is there anything wrong if one of us does not have a jilbab and never goes out for that reason?" He said: "Let her friend give her one of her jilbabs, so that she can come out and join the righteous gatherings of the Muslims."' Hafsah said: `When Umm `Atiyyah arrived, I went to her and asked her, "Did you hear the Prophet (PBUH) say that?" She said, "May my father be sacrificed for him, yes I did. [She never mentioned him without saying "may my father be sacrificed for him"]. I heard him say, `Let the young girls who usually stay in seclusion, or the young girls and those who usually stay in seclusion, and the menstruating women, go out and attend the righteous gathering of the believers, but let the menstruating women keep away from the prayer-place itself.'"' Hafsah said: `I asked her, "Even the menstruating women?" She said, "Yes, are menstruating women not present at `Arafah and on other occasions?"'"37

Note: 37. Fath al-Bari, 2/469, Kitab al-'idayn, bab idha lam yukun laha jilbab fi'l-'id.

Bukhari also narrates another report from Umm `Atiyyah, in which she says:

"We used to be commanded to go out on the day of Eid, and we even brought the virgins out of their seclusion, and the menstruating women, who would stay behind the people, joining in their takbirat and du`a's, hoping for the blessing and purity of that day."38

Note: 38. Fath al-Bari, 2/469, Kitab al-'idayn, bab idha lam yukun laha jilbab fi'l-'id.

These sahih Hadith give a clear indication of the Prophet's concern for the intellectual and spiritual benefit of women. He ordered all the women to go out to the Eid prayer, including those who were menstruating, even though menstruating women are excused from praying and are not allowed to enter the prayer-place itself. But his call was addressed to all women, because of his concern that they should take part in these two blessed events and attend the righteous gathering of the Muslims, joining in the takbirat and du`a's, and being a part of the public life of Islam which is discussed in the khutbah following the Eid prayer.

The Prophet (PBUH) was concerned with the teaching and guidance of women, and wanted them to play a part in building the Muslim society, so he devoted part of his khutbah to women. 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. We find this in a hadith narrated by Bukhari and Muslim from Ibn Jurayj, who said:

"`Ata' told me: "I heard Jabir ibn `Abdullah say: `The Prophet (PBUH) stood up on the occasion of Eid al-Fitr and led the people in prayer. He began the prayer before the khutbah. Then he addressed the people. When the Prophet of Allah (PBUH) had finished his khutbah, he came to the women and spoke to them, whilst leaning on Bilal's arm, and Bilal spread out his cloak for the women to put their sadaqah in it.'" I [Ibn Jurayj] said to `Ata', `Was it zakat al-fitr?' He said, `No, it was the sadaqah that they gave at that time; one woman threw her ring into it, then others followed her lead.' I said to `Ata', `Is it a duty nowadays for the imam to come to the women and address them when he has finished his khutbah?' He said, `It most certainly is. This is a duty on them (imams); what is wrong with them that they do not do that nowadays?'"39

Note: 39. Fath al-Bari, 2/466, Kitab al-'idayn, bab maw'izah al-imam al-nisa'a yawm al-'id; Sahih Muslim, 6/174, Kitab salat al-'idayn.

According to this hadith, the Prophet (PBUH) exhorted and reminded the women, and accepted the sadaqah that they themselves willingly gave. Another hadith, also narrated by Bukhari and Muslim from Ibn `Abbas (RAA) via Ibn Tawus adds that the Prophet (PBUH) also reminded the women of their bay`ah (oath of allegiance) and reconfirmed their adherence to it. Ibn `Abbas said:

"I attended Eid prayers with the Prophet (PBUH), and (after his death) with Abu Bakr, `Umar and `Uthman. All of them used to perform the prayer before the khutbah. The Prophet (PBUH) came down (from the minbar) - and it is as if I can see him now, gesturing to them to sit down - then he would come through the crowd, until he reached the women. Bilal was with him, and he recited: ( O Prophet! When believing women come to you to take the oath of fealty to you, that they will not associate anything whatever with Allah . . .) (Qur'an 60:12), until the end of the ayah. Then he said, `Are you adhering to that?' Only one woman answered, `Yes, O Prophet of Allah (PBUH),' and he did not know at that time who she was40. He said, `Then give sadaqah,' and Bilal spread out his cloak. The Prophet (PBUH) said, `Come on, may my father and my mother be sacrificed for you!' So they began to throw their rings and jewellery onto Bilal's cloak."41

Note: 40. Ibn Hijr mentioned in Fath al-Bari, 2/468, that she was Asma' bint Yazid ibn al-Sakan, who was known as the spokeswoman for the women, and was a very confident woman.

Note: 41. Fath al-Bari, 2/466, Kitab al-'idayn, bab maw'izat al-imam al-nisa'a yawn al-'id; Sahih Muslim, 6/171, Kitab salat al-'idayn.

There is no doubthat the Prophet (PBUH) addressed the women in the Eid prayer-place, reminding them about their religion, and that he took charity from them, reconfirmed 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 prayer on both Eids. This is indicative of the importance of congregational prayer in the life of the Muslim individual and the Islamic society.

Although Islam does not oblige women to attend congregational prayer in the mosque, whenever women gather together, they are encouraged to offer the fard prayers in congregation. In this case, the one who is leading them in prayer should stand in the middle of the (first) row, not in front, and they do not have to recite the adhan or iqamah. This is what Umm Salamah, the wife of the Prophet (PBUH), used to do when she led other women in prayer.42

Note: 42. See Ibn al-Jawzi, Ahkam al-nisa', 186, 204 (Beirut edition); Ibn Qudamah, al-Mughni, 2/202 (Riyadh edition).

She Prays Sunnah and Nafil Prayers

The Muslim women does not limit herself to the five daily obligatory prayers; she also prays those sunnah prayers which the Prophet (PBUH) used to perform regularly (al-rawatib), and prays as many of the nafil (supererogatory) prayers as her time and energy allow. These prayers include salat al-duha, sunnah prayers following maghrib, and prayers offered at night. Nafil prayers bring a person closer to Allah (SWT), earn him or her the love and pleasure of Allah (SWT), and make him or her one of the victorious, obedient and righteous ones. There is no clearer indication of the great status attained by the believer who draws closer to Allah (SWT) by performing nafil deeds than the hadith qudsi:

"My servant continues to draw near to Me with supererogatory works so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it."43

Note: 43. Fath al-Bari, 11/341, Kitab al-riqaq, bab al-tawadu'

Because of Allah's (SWT) love for His servant, that person will be loved by the inhabitants of heaven and earth, as is described in a report narrated by Abu Hurayrah in which the Prophet (PBUH) said:

"When Allah (SWT) loves one of His servants, He calls Jibril and tells him: `I love so-and-so, so love him.' Then Jibril will love him, and will proclaim to the inhabitants of heaven: `Allah (SWT) loves so-and-so, so love him.' So the inhabitants of heaven will love him too, and he will be well accepted by the inhabitants of the earth. If Allah (SWT) hates one of His servants, He calls Jibril and tells him: `I hate so-and-so, so hate him.' Then Jibril will hate him and will proclaim to the inhabitants of heaven: `Allah (SWT) hates so-and-so, so hate him.' Then the inhabitants of heaven will hate him and he will also be detested by the inhabitants of earth."44

Note: 44. Sahih Muslim, 16/184, Kitab al-birr wa'l-adab wa'l-silah, bab idha ahabba Allahu 'abdan.

The Prophet (PBUH) used to pray so much at night that his feet would become swollen. `A'ishah (May Allah be pleased with her) asked him: "Why do you do this, O Messenger of Allah (PBUH), when has forgiven all your past and future sins?" He answered, "Should I not be a grateful servant?"45

Note: 45. (Bukhari and Muslim) See Sharh al-Sunnah 4/45, Kitab al-salat, bab al-ijtihad fi qiyam al-layl.

The Prophet's wife Zaynab (May Allah be pleased with her) used to perform nafil prayers, and make them lengthy. She put up a rope between two columns (in the mosque), so that when she felt tired and exhausted she could lean against it and restore her energy. The Messenger of Allah (PBUH) entered the mosque, saw the rope, and asked, "What is this?" The people told him, "It belongs to Zaynab: she prays, and when she feels tired, she leans against it." He said, "Untie it; let any of you pray as long as he has the energy to do so, and if he feels tired, he can sit down (or: let him sit down)."46

Note: 46. See Sahih Muslim, 6/72, 73, Kitab salat al-musafirin, bab fadilat al-'aml al-da'im.

A woman of Banu Asad, whose name was al-Hawla' bint Tuwayt, used to pray all night, and never sleep. One day she called on `A'ishah when the Prophet (PBUH) was present. `A'ishah told him, "This is al-Hawla' bint Tuwayt. They say that she never sleeps at night." The Messenger of Allah (PBUH) said: "She never sleeps at night! Do only as much as you can, for by Allah (SWT), Allah (SWT) never gets tired, although you do."47

Note: 47. Ibid., 6/73.

The Prophet (PBUH) encouraged Muslim men and women to do more nafil deeds, but at the same time he told them to be balanced in their approach to worship, and disliked exaggeration therein. He wanted the Muslims to have a balanced personality, so that their worship would be enthusiastic, but consistent, and would not be so burdensome that people would not be able to persist in it. He also taught that the most beloved deed in the sight of Allah (SWT) is that which is done continuously, even if it is a little, as is stated in the hadith in which `A'ishah (May Allah be pleased with her) said:

"The Messenger of Allah (PBUH) said: ` The most beloved deed to Allah (SWT) is that which is continuous, even if it is little.'" If `A'ishah started to do something, she would adhere to it.48

Note: 48. Ibid., 6/72.

This attitude of keeping up the habit of doing righteous deeds was not confined to `A'ishah alone; it was the attitude of all members of the Prophet's household, and of those who were nearest and dearest to him. We see this in the hadith reported by Muslim from `A'ishah (May Allah be pleased with her):

"The Messenger of Allah (PBUH) had a mat which he used for making a compartment at night in which he would pray, and the people began to pray with him; he used to spread the mat during the day time. The people crowded around him one night. He then said, `O people, perform only such acts as you are capable of doing, for Allah (SWT) does not grow weary but you will get tired. The acts most pleasing to Allah (SWT) are those which are done continuously, even if they are small.' And it was the habit of the family of Muhammad (PBUH) that whenever they did any deed they did it continuously."49

Note: 49. See Sahih Muslim, 6/70-72, Kitab salah al-musafirin, bab fadilah al-'aml al-da'im.

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