Al-Nasāʾī also recorded the report through the route of Ibrāhīm ibn Saʿd, who said: “I heard Ṣafwān ibn Sulaym—and this is the only report I ever heard from him—relating from a trustworthy man, from Abū Hurayrah, as a statement traced back to the Prophet.” Al-Nasāʾī then remarked, “Abridged.” All the transmitters are reliable except for the unnamed man, who is unknown to us; he is probably ʿUbayd, the client of Abū Ruhm, mentioned in the first chain.

The ḥadīth proves that women may attend the mosque for prayer provided they meet the stated conditions. Nevertheless, praying in their homes is better for them, as the Prophet ﷺ said in the final addition, and other reports to the same effect will—God willing—appear later under “Congregational Prayer.”

Al-Ḥāfiẓ wrote in Fatḥ al-Bārī:

Ibn Daqīq al-ʿĪd said: “This ḥadīth is addressed to all women, yet the jurists have restricted it with several conditions, among them that she must not wear perfume. In one wording it says, ‘Let them go out tafilāt.’ The term is pronounced with an open tā and a kasrah on the fā, meaning ‘unperfumed’; a woman is called tafilah when her scent is undetectable. Anything that serves the same purpose as perfume is likewise forbidden, because the underlying reason is that it stirs desire—such as fine clothing, conspicuous jewelry, luxurious adornment, and likewise mixing with men. Many jurists, Mālikīs and others, have distinguished between young and older women, but that distinction is questionable; for once a woman is free of the items just mentioned and is properly covered, safety is achieved.”