Can Women Pray Tarawih in Congregation at Home? Ruling
Question: What is the ruling on the congregation of women at home? Is it better for women to offer Tarawih in the mosque or at home? And can women offer congregational prayer at home? What is the method for this? Will women also call Adhan and Iqamah for the congregation? Also, is it necessary for a woman to be a Hafiza (memorizer) of the Quran for Imamah (leading prayer)?
Answer:
Praise be to Allah:
- Whether the prayer is obligatory (Fard) or voluntary (Nafl), a woman offering prayer at home is better than offering it in the mosque, and the Tarawih prayer is also included in this ruling.
عن عبدالله بن مسعود:] قال رسول اللہ صلی اللہ علیہ وآلہ وسلم
صلاةُ المرأةِ في بيتِهاأفضلُ مِن صلاتِها في حُجرتِها، وصلاتُها في مَخدَعِها،أفضلُ مِن صلاتِها في بيتِها
The Prophet (peace be upon him) said: A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her private chamber is better than her prayer in her house.
(Sunan Abu Dawood, Hadith No. 570)
(Al-Albani Sahih At-Targhib 345 • Sahih)
(Ibn Khuzaimah 1688)
(Al-Tabarani 9482)
- Just like the obligatory prayer, it is better for a woman to offer Tarawih prayer at home, but this does not mean that it is not permissible for women to go to the mosque for Tarawih or obligatory prayers.
Because
The Prophet (peace be upon him) said:
لَا تَمْنَعُوا إِمَاءَ اللَّهِ مَسَاجِدَ اللَّهِ “.
Do not prevent the female servants of Allah from the mosques of Allah.
(Sahih Bukhari, Hadith No. 900)
(Sunan Abu Dawood, Hadith No. 566)
And in another narration:
The Prophet (peace be upon him) said:
إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ فَلَا يَمْنَعْهَا “.
If the wife of any of you asks permission (to go to the mosque for prayer), the husband should not stop her.
(Sahih Bukhari, Hadith No. 873)
- Meaning, if women wish to go to the mosque for Tarawih or obligatory prayers while observing Hijab (veil), they can go, and they should not be stopped, provided there is no fear of Fitnah (temptation/trial) and there is a specific place/curtain arrangement for women in the mosque, as such arrangements exist in many mosques today.
The scholars of the Saudi Standing Committee for Fatwa say:
“A woman’s prayer at home is better than offering prayer in the mosque, whether it is obligatory, voluntary, or Tarawih, any prayer.” Finished.
(“Fatawa al-Lajnah ad-Daimah” – First Edition 7/201)
- Therefore, if a woman wants to offer Tarawih alone at home, she can do so. If two or four women gather and arrange a congregation, this act is better for them.
Because if there is an arrangement for congregational prayer at home, it is better for a woman to offer prayer with the congregation rather than offering it alone, whether this congregation is with women or with Mahram men.
- Congregational prayer can be offered anywhere in the house, and if women wish to designate a specific place in the house for prayer, they may do so.
Just as Umm Sulaym (may Allah be pleased with her) requested the Messenger of Allah (peace be upon him) to come to her and offer prayer in her house so that she could take that spot as her place of prayer. Thus, he came to her; she took a mat and sprinkled water on it, then he prayed on it, and the people of the house also prayed with him.
(Sunan An-Nasa’i, Hadith No. 738)
Similarly, in specific places for women other than homes, like girls’ schools, madrasas, etc., a place should be designated for prayer. However, building separate mosques for women in the open like men is not correct as there is no proof of this in Shariah and it is a cause of Fitnah.
- If women organize a congregation, it is not prescribed (Mashru’) for them to call Adhan and Iqamah.
Regarding women’s prayer and their congregation, there is certainly proof that one woman can lead other women in congregation whether it is obligatory or voluntary prayer. However, there is no authentic Marfu’ Hadith regarding Adhan and Iqamah for women. Furthermore, authentic evidences indicate that there is neither Adhan nor Iqamah for women, because Adhan is to be called with a loud voice, and raising the voice is not permissible for women. Therefore, calling Adhan and Iqamah is not correct for women.
Imam Ibn Qudamah (may Allah have mercy on him) says:
There is no difference of opinion among the scholars on this issue (meaning everyone agrees that there is no Adhan or Iqamah for women).
(Al-Mughni Vol 2/Page 68)
A question was asked to the Saudi Standing Committee for Fatwa:
If a woman leads women in congregation, is Iqamah prescribed for her?
The Committee’s answer was:
Iqamah is not prescribed for women, whether they offer individual prayer or a woman leads them in congregation; and similarly, calling Adhan is also not prescribed for them.
(See: Fatawa al-Lajnah ad-Daimah wa al-Buhuth al-Ilmiyyah wa al-Ifta 6/84)
The following question was asked to Sheikh Ibn Baz (may Allah have mercy on him):
Is it permissible for a woman to call Adhan and Iqamah in prayer or not?
The Sheikh’s (may Allah have mercy on him) answer was:
It is not prescribed for a woman to call Adhan and Iqamah in prayer; rather, this is the task of men. For women, neither Adhan nor Iqamah is prescribed. Rather, they will offer prayer without Adhan and Iqamah.
(See: Majmoo Fatawa wa Maqalat Mutanawwi’ah Sheikh Ibn Baz 10/356)
- Yes, it is possible that a man calls the Adhan for them; this is permissible.
As Sayyidah Umm Waraqah (may Allah be pleased with her) narrates that the Messenger of Allah (peace be upon him) used to visit her at her house. She requested him (peace be upon him) to appoint a Muezzin for her, so he (peace be upon him) appointed a Muezzin for her who used to call the Adhan, and he (peace be upon him) commanded her (Umm Waraqah) to lead the people of her house in prayer. Abdur Rahman says: I saw her Muezzin; he was very old.
(Sunan Abu Dawood, Hadith No. 591, 592)
- Remember, a woman can only lead women in congregation.
As it is mentioned in a narration of Umm Waraqah regarding her that he (peace be upon him) said about her:
( وتؤم نساءها۔۔) She should lead the women of her house.
(Sunan Daraqutni, 1069) Its chain is Hasan.
- When a woman leads the congregation, the woman leading the prayer (Imam) will not stand in front of the row like a male Imam; rather, she will stand in the middle of the women’s row.
As it is reported regarding Aisha Siddiqa (may Allah be pleased with her) that:
أنَّها أمَّتِ النِّساءَ في صلاةِ المغربِ، فقامتْ وسْطهنَّ، وجهرتْ بالقراءةِ
Aisha (may Allah be pleased with her) led the women in Maghrib prayer, and she stood in their midst and recited with a loud voice.
(Imam Ibn Hazm, Al-Muhalla Vol 4/Page 219)
(And Ibn Mulqin declared its chain Sahih in Khulasat al-Badr al-Munir 1/198)
In (Sunan Al-Kubra by Bayhaqi 5138) there is also a similar narration, and Imam Nawawi (may Allah have mercy on him) declared this narration Sahih in “Al-Khulasa” as found in “Nasb al-Rayah” by Zayla’i (2/39).
And regarding Umm Salama (may Allah be pleased with her), it is reported:
عن حُجَيرةَ بنتِ حُصَينٍ، قالت:
(أمَّتْنا أمُّ سَلمةَ أمُّ المؤمنينَ في صلاةِ العصرِ، وقامتْ بَيننا
Hujayrah bint Husayn said: The Mother of the Believers, Umm Salama (may Allah be pleased with her), led us in the Asr prayer and stood among us.
(Musannaf Abdur Razzaq, 5082)
(Daraqutni 1/405)
Similarly, Ibn Abi Shaybah (may Allah have mercy on him) narrated from Umm Al-Hasan that she saw the wife of the Prophet (peace be upon him), Umm Salama (may Allah be pleased with her), leading women in prayer, and during this, she stood in their row.
(Musannaf Ibn Abi Shaybah 4989)
Al-Albani (may Allah have mercy on him) declared this narration Sahih in “Tamam al-Minnah”, page 154.
- It is also understood from these narrations that women can lead the congregation in both voluntary and obligatory prayers.
The scholars of the Saudi Standing Committee for Fatwa say:
“If women arrange congregational prayer at home, it is better. For this, the female Imam will stand in the middle of the first row. The one who has the most knowledge of the Quran and the rulings of the religion among them should lead them.” Finished.
“Fatawa al-Lajnah ad-Daimah” (8/213)
- It is not necessary for a woman to be a Hafiza (memorizer) of the Quran to offer Tarawih at home. Rather, whether a woman is a complete Hafiza of the Quran or has memorized a suitable amount of parts or Surahs of the Quran, she can offer congregational prayer or Tarawih prayer at home.
And if a person, whether man or woman, finds that their memory does not support them to pray at home, they can read by looking at the Holy Quran.
Sheikh Ibn Baz (may Allah have mercy on him) says:
“If deemed necessary in the case of being an Imam, one can read by looking at the Holy Quran. Similarly, a woman can also recite by looking at the Holy Quran; there is no harm in this.” Finished.
(“Fatawa Noor Ala Al-Darb” 8/246)
If there is a sufficient number of women in the house, there is no harm in offering Tarawih in congregation with them. The woman leading the prayer will stand in the middle of the women and recite the Quran, and if she recites by looking at the Holy Quran, there is no harm in that either.
Sheikh Ibn Uthaymeen (may Allah have mercy on him) says:
“It is better for a woman to pray in her own home, even if there is an arrangement for Tarawih prayer in a nearby mosque. Thus, if a woman offers Tarawih prayer in congregation at home, there is no harm in it. In this case, if the woman remembers only a small portion of the Holy Quran, she is permitted to recite by looking at the Holy Quran.” Finished.
(“Fatawa Noor Ala Al-Darb” by Ibn Uthaymeen)
There is no harm in a woman offering Tarawih or other prayers with the congregation of men in the mosque. Rather, if offering congregational prayer in the mosque for prayers with long standing (Qiyam) is a cause of greater enthusiasm and spirit for the woman, then this is a good deed, although in principle, a woman’s offering of prayer at home, whether obligatory or voluntary, is the best deed compared to offering prayer in the mosque.
Accordingly, Sheikh Ibn Baz (may Allah have mercy on him) was asked about this:
“What is the ruling on a woman offering Tarawih prayer in the mosque?”
He replied:
“In principle, a woman’s prayer at home is superior and better, but if offering congregational prayer in the mosque while observing Hijab brings more benefit—such as developing a desire to pray in her heart or getting the opportunity to listen to religious lessons—then, praise be to Allah, there is no harm in it. And it is also better in the sense that there are great benefits in it and it creates an incentive for good deeds.” Finished.
Derived from website:
http://www.binbaz.org.sa/mat/15477
Similarly, he was also asked:
“Is it permissible for a woman to offer Tarawih prayer in the mosque?”
He replied:
“If a woman fears laziness in offering Tarawih at home, then it is Mustahabb (recommended) for her to offer prayer in the mosque. If there is no fear of laziness, then home is better. However, if the need to offer prayer in the mosque is still felt, there is no harm in it. Women used to offer the five daily prayers in congregation with the Prophet (peace be upon him), yet he (peace be upon him) used to say to them: (Their homes are better for them).
But some women fall prey to laziness and lethargy in their homes. So if they go to the mosque to pray and listen to the religious talk of scholars, while observing Hijab and avoiding lack of Hijab, they will be rewarded for it; because their intention is good.” Finished.
(“Fatawa Noor Ala Al-Darb” 9/489)
Similarly, Sheikh Ibn Uthaymeen (may Allah have mercy on him) says:
“A woman’s Tarawih prayer at home is better and superior. But if a woman’s prayer in the mosque is a cause of greater Khushoo (humility/focus) and physical alertness, and she fears that if she offers prayer at home her prayer will be wasted, then in such a case, going to the mosque would be better.” Finished.
(Derived from: “Al-Liqa Al-Shahri”)
(( And Allah The Exalted knows best what is correct ))
Reference: https://alfurqan.info/problems/942
