“The Messenger of Allah (may Allah’s peace and blessings be upon him) commanded us to bring them out on (the days of) al-Fitr and al-Adha: the adolescent girls (al-‘Awātiq), the menstruating women, and the secluded young women (Dhawāt al-Khudūr). As for the menstruating women, they were to stay away from the prayer area, but they would witness the goodness and the supplications of the Muslims. I said: ‘O Messenger of Allah, what if one of us does not have a Jilbāb (outer garment)?’ He replied: ‘Let her sister lend her one of her own garments.’”
Narrated by al-Bukhārī (No. 1652) and Muslim (No. 890, the wording is his), from the ḥadīth of Umm ʿAtiyyah, may Allah be pleased with her.
Brief Explanation of the Hadith
The ʿĪd prayer is among the manifest rites of Islam, and the Prophet — may Allah’s peace and blessings be upon him — gave it great attention and encouraged its attendance, for it manifests the religion and gathers the Muslims in remembrance and supplication. Among the signs of this care is that he commanded women to attend it in all circumstances, as Umm ʿAtiyyah, may Allah be pleased with her, reported in this ḥadīth: “The Messenger of Allah (may Allah’s peace and blessings be upon him) commanded us to bring them out on (the days of) al-Fitr and al-Adha: the adolescent girls (al-‘Awātiq), the menstruating women, and the secluded young women (Dhawāt al-Khudūr).” That is, all women are included. Among them he specifically mentioned the ʿawātiq, who are the young women just reaching maturity, and dhawāt al-khudūr, the unmarried virgins who usually remain at home and rarely go out; this emphasizes the generality of the command, showing that it is not restricted to those accustomed to going out. He further confirmed this by including the menstruating women, even though they are not required to pray. He clarified this by saying: “As for the menstruating women, they should refrain from the prayer,” meaning they refrain from performing the prayer itself, for a menstruating woman does not pray. Yet they attend the place of gathering, and he explained the reason: “That they may witness the goodness and the supplication of the Muslims”—that is, the remembrance, the duʿāʾ, and the blessings of the gathering—so that they share in the goodness granted to the other Muslims.
When Umm ʿAtiyyah, may Allah be pleased with her, raised the concern of a woman not having a jilbāb to go out in, the Prophet — may Allah’s peace and blessings be upon him — did not accept this as an excuse to remain at home. Rather, he said: “Let her sister lend her one of her own garments.” emphasizing the importance of attending this rite and encouraging cooperation in good deeds.
The jilbāb is a loose garment that covers the entire body. It is required that their going out be in a dignified manner: without perfume, without adornment, and without mingling with men.
The ḥadīth indicates the recommendation for women to attend the ʿĪd prayers and witness gatherings of goodness, even if a woman is not obliged to pray, such as a menstruating woman. The greater purpose is to increase the gathering of Muslims in obedience, to manifest the rites of Islam, and to gain the blessings of this great day, while observing modesty—covering themselves, refraining from adornment and perfume, and avoiding mingling with men—so that the presence of goodness is combined with propriety and dignity.
It also emphasizes the encouragement of mutual consolation and cooperation in good deeds. It permits borrowing garments to attend acts of worship, reflecting the limited means of people (Qillat dhāt al-yad) prevalent at that time, as some women did not own a jilbāb to wear when going out for the prayer.