Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

for the five daily prayers ………

His statement, “It is binding upon men for the five daily prayers.”

“Men” is the plural of “man,” and a man is an adult male. Women are thus excluded: congregational prayer is not binding upon them, because they are not among those required to gather publicly, nor are they required to manifest the religious rites. The Prophet, may Allah’s peace and blessings be upon him, said: “Their homes are better for them.” (1)

The scholars differed, however, as to whether congregational prayer is sunnah for women—meaning when they pray separately from men—or disliked, or permissible. There are three views:

The first view is that it is sunnah, because the Prophet, may Allah’s peace and blessings be upon him, instructed Umm Waraqah to lead the members of her household in prayer. (2)

The second view is that it is disliked. Its proponents regarded the hadith as weak and said: a woman is not among those required to gather publicly and manifest the religious rites; therefore, it is disliked for her to establish a congregation in her home. Moreover, this was not customary among the Mothers of the Believers or other women.

The third view is that it is permissible. Its proponents said: women are included among those for whom congregational prayer is prescribed in a general sense; this is why they are permitted to attend the mosque for the congregational prayer. Thus, establishing a congregation in her home is permissible, especially since it involves greater concealment and privacy.

(1) Reported by Imam Ahmad (2/76); Abu Dawud, Book of Prayer, chapter: Women Going Out to the Mosque (567); Ibn Khuzaymah (3/1684); and al-Hakim (1/209), who said: “Authentic according to the conditions of al-Bukhari and Muslim.” Al-Dhahabi concurred. (2) Reported by Imam Ahmad (6/405); and Abu Dawud, Book of Prayer, chapter: Women Leading the Prayer (591). Abu Dawud made no comment on it.
لِلصَّلَوَاتِ الخَمْسِ .......... وقوله: «تلزم الرجال للصلوات الخمس». «الرجال» جَمْع رَجُل، والرَّجُلُ هو الذَّكرُ البالغُ، فيخرجُ بذلك النساءُ، فالنساءُ لا تلزمهنَّ صلاةُ الجماعةِ؛ لأنهنَّ لسنَ مِن أهلِ الاجتماعِ، ولا يُطلبُ منهنَّ إظهارُ الشعائرِ، لأنَّ النَّبيَّ ﷺ قال: «بُيوتُهنَّ خيرٌ لَهُنَّ» (١). ولكن اختلفَ العلماءُ: هل الجماعةُ سُنَّةٌ للنِّساءِ ـ والمرادُ المنفردات عن الرِّجَال ـ أو مكروهةٌ، أو مباحةٌ على ثلاثة أقوال: فالقول الأول: أنها سُنَّةٌ؛ لأنَّ النبيَّ ﷺ أَمَرَ أُمَّ وَرَقَةَ أَنَّ تَؤُمَّ أهلَ دَارِها (٢). القول الثاني: أنَّها مكروهةٌ، وضَعَّفَ الحديثَ، وقال: إنَّ المرأةَ ليست مِن أهلِ الاجتماع وإظهارِ الشَّعائرِ، فيُكره لها أنْ تُقيمَ الجَماعةَ في بيتِها، ولأنَّ هذا غيرُ معهودٍ في أمهاتِ المؤمنين وغيرِهنَّ. القولُ الثَّالثُ: أنَّها مباحةٌ، وقال: إنَّ النِّساءَ مِن أهلِ الجماعةِ في الجُملةِ، ولهذا أُبيحَ لها أنْ تحضرَ إلى المسجدِ لإقامةِ الجماعةِ، فتكونُ إقامةُ الجماعةِ في بيتها مباحةً مع ما في ذلك مِن التستُّرِ والاختفاءِ.
(١) أخرجه الإمام أحمد (٢/ ٧٦)؛ وأبو داود، كتاب الصلاة، باب ما جاء في خروج النساء إلى المسجد (٥٦٧)؛ وابن خزيمة (٣/ ١٦٨٤)؛ والحاكم (١/ ٢٠٩) وقال: «صحيح على شرط الشيخين» ووافقه الذهبي. (٢) أخرجه الإمام أحمد (٦/ ٤٠٥)؛ وأبو داود، كتاب الصلاة، باب إمامة النساء (٥٩١) وسكت عنه.

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