Hafsa bint Seereen said, "On Id we used to forbid our girls to go out for `Id prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her. She said, 'The husband of my sister took part in twelve holy battles along with the Prophet (ﷺ) and my sister was with her husband in six of them. My sister said that they used to nurse the sick and treat the wounded. Once she asked, 'O Allah's Messenger (ﷺ)! If a woman has no veil, is there any harm if she does not come out (on `Id day)?' The Prophet (ﷺ) said, 'Her companion should let her share her veil with her, and the women should participate in the good deeds and in the religious gatherings of the believers.' " Hafsa added, "When Um-`Atiya came, I went to her and asked her, 'Did you hear anything about so-and-so?' Um-`Atiya said, 'Yes, let my father be sacrificed for the Prophet (p.b.u.h). (And whenever she mentioned the name of the Prophet (ﷺ) she always used to say, 'Let my father be' sacrificed for him). He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened--Aiyub is not sure as which was right) and menstruating women should come out (on the `Id day). But the menstruating women should keep away from the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers'." Hafsa said, "On that I said to Um-`Atiya, 'Also those who are menstruating?' " Um-`Atiya replied, "Yes. Do they not present themselves at `Arafat and elsewhere?".
The Two Festivals (Eids) - Sahih al-Bukhari 980
This narration from Hafsa bint Seereen, transmitted through the authoritative compilation of Sahih al-Bukhari, establishes several important legal rulings concerning women's attendance at Eid prayers. The initial practice of preventing young women from attending demonstrates a cultural caution that was later corrected by Prophetic guidance.
Legal Rulings on Women's Attendance
The Prophet (ﷺ) explicitly commanded that all women—including mature virgins, menstruating women, and those in seclusion—should attend the Eid congregation. This demonstrates the communal nature of Islamic worship and the importance of women's participation in religious gatherings.
Menstruating women are instructed to remain separate from the prayer area (Musalla) while still benefiting from the spiritual atmosphere, supplications, and religious reminders. This ruling acknowledges their ritual impurity while affirming their right to participate in religious community life.
The Principle of Sharing and Modesty
When a woman lacks proper clothing, her companion should share her veil, ensuring modesty is maintained while facilitating participation. This illustrates Islam's practical approach to solving problems without creating unnecessary hardship.
The repeated emphasis that "women should participate in the good deeds and in the religious gatherings of the believers" establishes a fundamental principle: women's active involvement in communal religious life is not merely permitted but encouraged.
Scholarly Interpretation
Classical scholars derive from this hadith that Eid prayer is recommended for women, even those menstruating, though they do not perform the prayer itself. The wisdom lies in their witnessing the gathering of Muslims, listening to the khutbah, and making du'a.
Um-'Atiya's rhetorical question—"Do they not present themselves at 'Arafat and elsewhere?"—draws an analogy to Hajj, where menstruating women participate in all rituals except tawaf, demonstrating that ritual impurity doesn't preclude all religious participation.