WOMEN AND MOSQUE ATTENDANCE

1
WOMEN AND MOSQUE ATTENDANCE IN ISLAM
BY
OLANIPEKUN, Shittu Tunde
{Masters Student, Department of Religions(Islamic Studies), University of Ilorin}
shittuolanipekun@yahoo.com
08073543741, 08167979848
ABSTRACT
One of the controversial issues on women in Islam is their permissibility or otherwise of
attending the mosque to observe obligatory prayers. Hence, this paper intends to discuss the
position of Islam on the issue of women and mosque attendance. That is, whether women have
full or partial access to the mosque. To undertake this, this research is divided into two periods;
the first period starts with the era of Prophet Muhammad, while the second period starts with the
Khilafah of Umar ibn Khattab. In this paper, two types of evidences are employed in order to
substantiate the argument for and against women and their attendance of mosques. These
evidences are; the material aspect which describe the layout or structure of the mosque, and the
textual record which include the Qur’an as well as the Hadith of the prophet. The methodology
adopted is mainly descriptive. Hence, to accomplish this, there is consultation of library works,
personal observation, and retrieval of information via on-line. However, the outcome of the
research reveals that the attendance of mosque for spiritual purpose is compulsory for men while
it is optional for women though beneficial if they can endeavor to attend.

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INTRODUCTION
Islam, as a universal religion, makes its call directly to all human being generally men and
women. The Qur’an has set the spiritual and moral equality of men and women in explicit and
unequivocal terms:
Verily, the Muslims ( those who submit to Allah in Islam), men and
women, the believers men and women(who believe in Islamic
monotheism), the men and women who are obedient(to Allah), the men
and women who are truthful(in their speech and deeds), the men and the
women who are patient(in performing all the duties which Allah has
ordered and in abstaining from all that Allah has forbidden), the men and
the women who are humble(before their Lord-Allah), the men and the
women who give Şadaqat(alms), the men and the women who observe
Şawm(fast), the men and the women who guard their chastity(from
illegal sexual acts) and the men and women who remember Allah much
with their hearts and tongues-Allah has prepared for them forgiveness
and a great reward. Q33:35.1
In the same vein, Allah also states elsewhere in the Qur’an thus;
And whoever does a righteous deed, male or female and is a (true)
believer (in Oneness of Allah) And whoever does a righteous deed, male
or female, and is a (true) believer (in Oneness of Allah), such will enter
paradise and not the least injustice, even to the size of a speck on the
back of a date-stone, will be done to them. Q 4:1252
This indicates that women also have equal right of worship alongside their male counterparts
except where they are encountered with natural debarment, such as menstruation, child birth etc.
It is apt to dilate Calvert’s quotation of Qutb, in his work: Social Justice in Islam, thus;
…As between the two sexes, woman has been guaranteed complete
equality with man in respect to sexual difference as such and to human
right, and precedence of one sex over the other is established only in
some specific situations connected with natural and recognized
capacities, skills or responsibilities. Wherever these capacities, skills and
responsibilities are equal, the sexes are equal and wherever they differ in
some ways; there is a corresponding difference between sexes…..3

3
This right extends to the reward being earned by them when they prayed congregationally. The
Hadith of the prophet is a rider to this, thus;
Narrated by Abdullah bin Umar: Allah’s messenger said`` The Şalat in
congregation is twenty seven times superior in degrees to the Şalat
offered by a person alone.4
However, it is wrongly perceived in some quarters that Islam does not accord any value
to women. Prominent among the propaganda of this wrong notion are the Orientalists and the
non-Muslims. Many allegations were leveled against the sanctity of religion among which are
her allocation of half share the inheritance of her male counterpart, involvement in polygyny and
segregation wherein her attendance of mosques comes in. suffice is to say that one of the
controversial issues on women in Islam is their permissibility or otherwise of attending mosques
to observe obligatory prayers.
A critical observance of the attendance of women in mosques in some parts of Nigeria
reveals that Muslim women in the southern parts of the country especially the South-West,
usually observe their prayers congregationally in the mosques unlike their Northern women
counterparts who did not attend the mosque for their prayers.5
Hence, an increasing number of
young Muslim women complaint bitterly of this seclusive arrangements and practices, impeding
their ability to fully participate in the spiritual and educational exercise, as history has even
revealed that some mosques were constructed by prominent women of their time among which
include the Qarawiyan Mosque in Fez, founded by a lady Fatima bint Muhammad Al-Fehri in
857C.E. She was one of the 2,000 refugees from Kairouan and Lal-Darwaza Masjid of Jumpur,
India, built by Bibi Raja, the Queen of Mahmud Shah (1436-1458 C.E).6
This made many
Muslim women to ask out loud “Is this the place Islam assigns for us, or is it the imposition of
cultural traditions?”7
This among others has made some Muslim feminist to go to the extreme of

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rejecting all traditions and discarding all limits to the extent of leading mixed-gender
congregational prayers. Good examples of this are cases of Raheel Raza8
and Amina Wadud.9
However, the objectives of this paper are to critically examine the position of women and
their attendance to mosque. It dwells on the place of mosque in Islam, women and their
attendance of mosque in the first period of Islam, women and their attendance of mosque in the
second period, the views of Fuqahā’ (Jurist) on this position, the separation of men and women
in the mosque and then conclusion.
The Place of Mosque in Islam
The Arabic word Masjid has been defined as a place to prostrate in the service of Allah. It
was derived from the verb sajada which means he prostrated. Another word which is used as
synonym to Masjid is Musallā which is the passive participle of the verb sallā i.e to worship.
Jami’ is a designation for the congregational mosque dedicated to Friday communal prayer10
.
Etymologically, the word `Mosque’ was introduced into the English language in the late 14th
or
early 15th
century from the French. It comes from the French word mosquée which is also
derived from the old French word mousquaie.11
It can however be informed that Muslims all over
the world regard mosque the same, save for the diction. The same word is pronounced as
Masalasi by the Yorubas and Masalachi by the Hausas.12
It is a spiritual centre of the Muslim
where they assemble five times a day.13
Attempt has been made to trace the origin and
development of mosque in Islam to the Qur’an itself. The permission for modest construction of
a mosque is given in the Qur’an, thus;

5
In the houses which Allah has ordered to be praised in them
Allah’s name is remembered, therein glorify Him in the morning
and evening.Q24:36.
From the verse, it could be deduced that;
1. Permission is given by Almighty Allah for modest construction of mosque with symbolic
features different from our conventional place of residence.
2. Permission is also given to celebrate and glorify the name of Almighty Allah at different
mosque.
3. The celebration itself includes the establishment of the five daily prayers, recitation of the
Qur’an and seclusion in the form of Ic
tikaf.
There are several other verses in the Qur’an where emphasis is laid on the main objectives of
mosque and the role it is expected to play within the Islamic community severally and
collectively. The most comprehensive verse which summarizes the social and spiritual goals of
the mosque is contained in the following verse;
Only he shall inhabit Allah’s place of worship, who believes in
Allah and the Last Day, and performs the prayer, and pays the alms
and fears none but Allah alone, it may be that those will be among
the guided.Q9:18.
From this verse, it could be deduced that the mosque is designed to achieve the following
objectives;
1. Spiritual praying ground for the puritanical and unadulterated faith in Allah in every
circumstance.
2. The concept of accountability on the dooms day is equally emphasized.
3. The mosque also served as a centre where spiritual communication could be established
between mankind and his creator.

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4. Social service such as the principle of welfarism is also symbolized.
5. The combination of the listed points leads to straight path and everlasting salvation.
Moreover, many ’Ahadith of the prophet lend credence to the significant place that Islam
accorded to Mosques, among which is a tradition narrated by Uthman, that the Prophet said:
``The portions of Land dearest to Allah are the Mosques and the parts most hateful to Allah are
the markets.’’14
However, it is undisputable fact from the forgoing that the mosque serves as the main place
of worship for all Muslims. It also serves as social and administrative centers’. It serves as
courts, schools, assembly halls, libraries, hospitals etc. In short, it was the hub and the center of
public life for the emerging Muslims nation.15
Historically, the layout of the mosque during the time of the prophet was just a simple nearly
square enclosure of approximately 56×53 meters with a single entrance. The Qiblah side had a
double range of palm trunk columns thatched with palm leaves. The prayers were conducted in a
vast empty courtyard without any partition therein.16
At the beginning, men and women used to
enter through the same door, when it caused overcrowding on the entrance and exits, the prophet
said,`` It would be better if this door is left for women’’17
. Firstly, this indicates that there have
been no walls or partitions separating men and women during the time of the prophet as we have
it today, and it establishes the attendance of women in mosque during the prophet’s era.

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Women and their Attendance of Mosque in the First Period
This period covers the period of Prophet Muhammad. The reign of Abu Bakr al-Şiddiq,
will also be regarded as more or less a continuation of the time of prophet, since it was too short
and he was too faithful to the Prophet’s example to allow any changes in women’s situation. It is
pertinent here to briefly examine the pre-Islamic religious aspect as far as women are concern. In
the Jahiliyyah period, women were allowed to make ţawaf (ritual circumambulation around the
Kac
abah), sacrificed their animal to one of the deities, and that Quraysh women performed Sa’y
(running between the hills or Şafa and Marwah). It was also said that the pre-Islamic ritual could
not be performed in the cloth in which the pilgrim had already committed sin with, with the
exclusion of the Qurayshis. In that case, the pilgrim had to borrow cloth from a Quraysh,
otherwise, she would had to perform the rituals without cloth.18
However, with the advent of Islam, although this sanctuary (Kac
abah) remained the
principal mosque, every Muslim, male or female, is required to perform pilgrimage at least once
in his or her lifetime, if they can meet the relevant conditions. This signifies that women’s access
to the sacred mosque remain unchanged from Jahiliyyah period up till date, although with some
amendments like, covering their nudity. Prophet Muhammad received a Divine call to migrate to
Madina purposely to perfect and disseminate the message of Allah. On getting to Madina, the
prophet built a mosque, a structure which also functions as his home. As aforementioned, the
structure was a simple nearly square enclosure with a single entrance. The prayers were
conducted in the vast empty courtyard; significantly, there appear to have been no walls or other
barriers separating men and women.

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The Qur’an also provides interesting evidence for women’s access to the mosque during
this period. A close examination shows two kinds of verses that contain relevant information,
indicating that all Muslims are asked to observe their prayers in mosques. These consist of
general verses that deal more or less with all Muslims. Although they are in male plural, which
in Arabic, can include women.
Say: My Lord has commanded justice and that you look
toward (Him) at every mosque…Q7:29
O children of Adam! Take your adornments to every mosque…Q7:31
During the formative years of Islam, women participated in public services, and shared
the main hall of the prophet’s mosque in Madinat al-Munawwarrah. Sharing the main prayer
hall allowed them to fully engage in public services, influence decisions affecting their lives and
the community. For example, the second Caliph Umar bin Khattab conceded and withdrew his
proposal to marriage gift after being challenged on the floor of the crowded mosque by a woman
who stated that his proposal violated Islam law19
. The Prophet recognizing the tendency of some
men to be overprotective of their female relatives, cautioned Muslims against preventing women
from frequenting the mosque. It was narrated by Ibn Umar, that the Messenger of Allah, peace
be upon him, said:
Do not deprive women of their share of the masajid, when they
seek permission from you. Bilal said: ‘By Allah, we would
certainly prevent them. “Abdullah said: ‘I say that the Messenger
of Allah, peace be with him, said it and you say: We would
certainly prevent them!20
The prophet specifically told the husbands and the men that;

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When your women folks ask you for permission to
Attend the mosque do not prevent them21
From the above traditions, it is appropriate to suggest that there is no absolute injunction
making it obligatory that women should attend mosques for their prayers and other religious
activities. Rather, it is only a way of encouragement, as other traditions encouraged her to pray in
her house. This could be deduced from the following traditions where the prophet said, `` The
best mosque for a woman is the inner part of her houses.’’22
In the same vein, the wife of Abu Hamid Sac
ad pleaded with the prophet to be allowed to attend
his mosque (The prophet’s mosque in Madinah) as she was very fond of offering prayers behind
him. He told her;
What you say is right, but it is better for you to offer prayer in a
closed room than in a courtyard. Your prayer in a courtyard is
better than on a verandah, and your offering in the mosque of your
locality is better than you coming to our mosque for it.23
Subsequently, the woman assigned a room for offering prayer and continued offering
prayers there till her death, she never for once go to the mosque.
Women and their Attendance of Mosque in the Second Period
The first major changes in the placement of women in the mosque took place during
‘Umar ibn Khāţţab’s reign. Since the prophet did not forbid women from attending mosques,
they continue to come to there. But after his death, it became apparently clear that it was not in
keeping with the honour and dignity of Muslim women to come to the mosque for prayer,
especially at night. They also appeared in mosque with their ornament and grease themselves for

10
attraction of men, and being what they are, men would tease them. Due to this, Khalifah c
Umar
told the Muslim women not to come the mosque, but to offer their prayers inside their house
since that is most preferable to them24
.Unfortunately, the Muslim women of Madinah were not
happy with the judgment of Umar, they resented this prohibition and complained to A’ishah, the
wife of prophet. A’ishah, whom herself was not happy with the appearance of women in the
mosque, gave them a fitting reply, and said:
Had the prophet witnessed what the women are doing presently, he
would had forbidden Muslim women from attending mosques as
the woman of Isrā’ilites were forbidden from attending to their
temples.25
Going by the above narration, it could be deduced that the prophet explicitly told men not
to exclude women from going to mosque. It was due to the attitude of later Muslim women that
made Umar to bar them from mosques.
Views of Fuqahā’u (Jurists) on Women and their Attendance of Mosque
It is obvious that free mixing between males and females is not allowed in Islam. Islam
stresses simplicity and decency in dressing, walking and talking and indeed in every aspect of
life. Colourful or fancy kinds of dress, perfume or sexually attractive things or mode of talking
are not welcome in public places where people gathered, such as market places, offices or
institutional buildings. The question is that must this apply to the mosque? The Muslim jurists
differ as to the desirability of Muslim women attending prayers in the mosque. (Although this
reference is mainly on their position regarding their attendance of the Friday Congregational
Prayers)

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The Hanafiyyah are of the view that the Muslim women should offer their prayer in their
residence regardless of whether she is aged or an adult. Their argument is that congregational
prayer is not enjoined on the Muslim women.
The Malikiyyah are of the view that it is permissible for an aged woman, who is free from
sexual temperament, to go to the mosque. But if she is an adult and there is fear that men may be
affected by her beauty or dressing on her way to the mosque, or inside the mosque, it is unlawful
for her to attend the mosque in order to prevent the commitment of sin.
The Shāfic
iyyah also opined that, absolutely, it is abhor for a woman to attend the Jumc
ah
service and any other congregational prayers if she is attractive even when she is in a dirty
garment.
The Hanabillah are of the opinion that it is permissible for a lady that is not much more
beautiful to attend the mosque but if she is beautiful, it is unlawful.26
Of the four main Sunni schools, the Hanafiyyah, Malikiyyah, and the Hanabillah can be
grouped together as their reasoning are largely similar. They differ primarily in the severity of
their prescriptions: The Hanafiyyah emerge as the most restrictive, the Hanabillah as more
lenient, and the Malikiyyah as adopting a more moderate position. In general, all three schools
are opposed to the presence of women at congregational prayers. Fitnah resulting from women’s
presence at the mosque is the primary reason cited for this disapproval. Jurists of these schools
further specify that young women, in particular, are to avoid Jama’ah while older women can
attend if there is no fear of fitnah from their presence. Finally, in the case that older women do
go to the mosque, they should do so at darker times of the day, for the Fajr, Maghrib or c
Ishā’

12
prayers. During these times, the darkness provides a natural veil for the women and their
presence in the public arena is therefore less conspicuous than it would be otherwise.
The various jurists referred to in this research focus resolutely on the disorder that may
result from women’s attendance of mosques and pay little or no attention to domestic duties that
may prevent a woman from joining congregational prayers. Thus, they are more concerned with
preserving a sense of public order or morality rather than with addressing how a woman may
balance her religious and spiritual duties with her material, specifically domestic obligations.
The fourth main Sunni school, i.e the Shāfic
iyyah, maintains a position as articulated first
by Imam Shāfic
i (d. 204 C.E) who said that the ’Ahadith which advised men not to prevent their
women from attending mosques are not general ’Ahadith. He argues that other ’Ahadith that
prevent women from undertaking journeys without mahram necessarily limit the application of
the following Hadith: “Do not prevent your women from the mosques of Allah”27
. Interestingly,
according to Shāfic
i’s deductions, the Kac
abah is the only mosque in which men must permit
women to go. Because Hajj is a fard imposed on every capable Muslim, male or female. A man
cannot prohibit his wife or daughter form undertaking the journey to the Kac
abah. Al-Shāfic
i also
pointed out that the obligation of attending Jumc
ah prayer is overlooked for women and contends
that since this is not required; their attendance at the five daily prayers as well as the voluntary
prayers is also not required. The Shāfic
i’s opinion conforms to that of the aforementioned
madhāhib, meaning that congregational prayers for women in mosques are not obligatory but
recommended.
However, Shaykh Bakr Abu Zayd,28
listed the conditions for women to go out to the mosque. He
said:

13
 That there is no risk of them tempting others or being tempted.
 That their attendance will not lead to anything that is forbidden according to the
Shar’iah.
 That they should not jostle with men in the street or in the mosque.
 That they should go out not wearing perfume.
 That they should go out wearing Hijab, not making wanton display of their ornament.
 A door should be set aside in the mosque just for women to enter and exit.
 The women’s rows should be behind the men
 The best rows women are those at the back, unlike the case of men.
 If the Imam makes any mistake in his prayer, men should say Subhān Allah and women
should clap.
 The women should leave the mosque before the men, and the men should wait until the
women have dispersed to their homes.29
Separating Men and Women in the Mosque
It is perfectly Islamic to hold meetings of men and women inside the mosque, whether for
prayer or any other Islamic purpose, without separating them with a curtain, partition or wall (as
we have it today). But if there is concern that the lines of men and women will mix inside the
mosque, then there is no harm in putting a barrier only to demarcate the separated area for
women. But women should not be put in a totally separated room in the mosque unless there is
shortage of space and no other proper arrangement can be done for them.30

14
CONCLUSION
It could be deduced from the foregoing submissions that Islam has showed great mercy to
women by sparing them the obligation to offer the five daily compulsory prayers in congregation
in the mosque. If Allah had made it compulsory, He would have placed an intolerable burden on
women, and they would not have been able to fulfill 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 at home. The woman’s heavy burden of household chore and attending
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. In the same vein, her attractive nature may also create a
sort of Fitnah for men. Thus, the wisdom behind the limiting of compulsory attendance at
mosque to men only becomes quite clear.
However, women were encouraged to attend mosques provided the aforementioned
conditions of Shaykh Bakr Abu Zayd were met, as they can also contribute their quota to the
development of the society, just as a woman corrected Umar while in mosque during the cause of
delivering Khutbah. In our contemporary Yorubaland, women do attend Asalatu groups on
Sundays like A.U.D, NASFAT etc. If women can do this, nothing forbid them from praying in
mosques, also experience has shown that some women don’t know the rudiments of Şalat, thus
they perform it haphazardly alone in their room, or not performing it at all. If such women can go
to the mosque, they will have the benefit of praying congregationally and will also learn through
constant practices.31

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NOTES AND REFERENCES
1. M. T. Al-Hilali and M. M. Khan(1417 A.H), The Noble Qur’an: English Translation of
the Meanings and Commentary, Madinah: King Fahd Complex. Pp. 567-568.
2. Ibid, p. 129.
3. J. Calvert(ed)(2008), Islamism: A Documentary and Reference Guide, Westport: Green-
Wood Publishing Group Inc, P.69.
4. M. M. Khan (Trans)(1996), Summarized Şahih Al-Bukharī, Riyadh: Darussalam, p.222.
See also Jalaludin Abdurrahman As Suyutī(2008), Tanwīrul Hawalik: Sharihu c
ala
Muwatta Imam Malik, Cairo, Shirikatul Qudus, p.209.
5. The Researcher of this paper had once lived in Kaduna, Kano and Zamfara States
respectively, and the observation there revealed that it is cultural for women in these
places to observe their prayers at home because most of the Hausa mosques did not have
a segregated place for women as we have it in the South-West i.e. Yorubaland. See also
Adam Abdullahi Al Ilory(2009), Al- Islam-ul-yawm wa Ghadan fi Naijiriyah, Mushin:
Darun Nur, p.158.
6. M. R. K. Afridi and M. H. Syed (eds)(2010), Encyclopaedia of Islamic Shariat, Vol.
4,New-Delhi: Pentagon Press, Pp.117-118.
7. L. Safi(2006),`` Woman and the Masjid between Two Extremes’’, The American Journal
of Islamic Social Sciences, Vol 23, No 1, p.136.
8. Raza is a Canadian author, rights activist. She is among the growing group of Muslim
feminists who have tried to challenge the mindset that has traditionally excluded women
from leadership roles within the mosque.
9. Amina Wadud is an American-Born Convert and Muslims Feminist. She came to
Limelight when she led a mix-gender congregational prayer on March 18, 2005.
10. J. E. Campo(1995), ``Mosque: History Development’’ in J. L. Esposito (eds), The Oxford
Encyclopedia of the Modern Islamic World, Vol.3, Oxford: Oxford University Press,
p.133.
11. http://www.en.islamtoday.net/node. Accessed on 11/6/2014.
12. A. H. S. Orisankoko(2006), ``The Emergence and Effects of Private Mosques in Ilorin’’
(A Long Essay of the Department of Religions, University of Ilorin, Ilorin) P.19.
13. M. R. K. Afridi, p.112.

16
14. Zakiyid Din Abdul Qawiyu Al Mundhiriyi(1999), Mukhtasar Şahih Muslim, Bayrut:
Daru Ibn Kathir, P.149.
15. N. Reda(2004), ``Women in the Mosque: Historical Perspective on Segregation’’, The
American Journal of Islamic Social Sciences, Vol.21, No.2, P.78.
16. Ibid,.P.81.
17. http://www.islamonline.net/mosque-women. Accessed on 11/6/2014.
18. N. Reda,.P.81.
19. S. Sabiq(1975), Fiqh As Sunnah, Beirut: Darul Fikri, p.95.
20. Zakiyid Din Abdul Qawiyu Al Mundhiriyi, p.149.
21. Ibid.
22. A. I. Doi(1989), Women in Shar’iah(Islamic Law), London: Taha Publisher, p.28
23. Ibid.
24. N. Reda, p.83.
25. Zakiyid Din Abdul Qawiyu Al Mundhiriyi, p.151.
26. Abdur Rahman Al-Juzayr(2002) Al-Fiqh ‘Ala Madhahibil-‘Arbac
. Vol. 1, Cairo: Darut-
Fikri, Pp. 311-312.
27. M. J. Zeno(1996), The Pillars of Islam and Iman, Riyadh: Darussalam Publications, p.
119.
28. Abu Zayd( died. 2008) was a leading Salafi scholar during his days. He was a member of
both the Saudi Council of Senior Scholars and the Prominent Committee for Islamic
Research and issuing Fatawas.
29. http://www.islamqa.info/en/49898. Accessed on 12/6/2014.
30. N. Al-Khāţţab (Trans)(1997), The Ideal Muslimah, Riyadh: International Islamic
Publishing House, Pp. 10-15.
31. R. I. Adebayo,`` An Assessment of Feminism in the Works of Shaykh Adam Abdullahi
Al-Ilory’’ in R.D. Abubakre(ed)(2012), Shaykh Adam Abdullahi Al-Ilory in the Tableau
of Immortality, Vol.2, Riyadh: The Nigerian Center for Arabic Research, p.149.

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