We reply:

We have already answered this by discussing the hadith’s chains of transmission and the standing of both its core wording and its addition. We explained that the addition’s evidentiary standing concerning the vision is not so much lower than that of the core hadith as to preclude accepting it alongside that hadith. Rather, it is either equal to it, close to it, or stronger. We have also answered what has been said here and what has not been said.

If it is said:

“Believing women used to attend the Friday prayer with the Messenger of Allah, may Allah bless him and grant him peace.”

By this reasoning, women who attended the Friday prayer should therefore attend the Day of Increase in Paradise.

We reply:

Only a small minority of women used to attend the Friday and congregational prayers, for the Prophet, may Allah bless him and grant him peace, said:

“Do not prevent Allah’s female servants from attending Allah’s mosques, though their homes are better for them.”

Agreed upon by al-Bukhārī and Muslim.

He also said:

“For any one of you, praying in her private chamber is better than praying in her room; praying in her room is better than praying in her house; praying in her house is better than praying in her people’s mosque; and praying in her people’s mosque is better than praying with me—or he said: behind me.”

Reported by Abū Dāwūd.

Thus, he informed believing women that praying in their homes is better for them than attending the Friday and congregational prayers. Eid is the exception, for he commanded them to go out for it. Perhaps—and Allah knows best—this is for several reasons:

First: It occurs twice a year, so attendance was accepted, unlike attendance at the Friday and congregational prayers.

Second: It has no substitute, unlike the Friday and congregational prayers, for a woman’s Zuhr prayer at home takes the place of Friday prayer for her.