Hafsah said, "We used to prevent our young women from going out on the day of Eid. Then a woman came and stayed at the fortress of Banu Khalaf, so I went to visit her. She told me that her sister's husband had taken part in twelve military expeditions with the Prophet ﷺ, and her sister had accompanied him on six of them. She said, 'We used to tend to the sick and treat the wounded.'"The woman said, "Messenger of Allah, is there any harm if one of us does not go out because she has no outer garment?"He replied, "Let her companion lend her one of her garments, so that they may witness the good and the supplication of the believers."Hafsah said, "When Umm Atiya arrived, I went to her and asked, 'Did you hear such and such?'"She said, "Yes, may my father be sacrificed." She rarely mentioned the Prophet ﷺ without saying, "May my father be sacrificed."She said, "He instructed that the young unmarried women and those kept in seclusion go out," or he said, "the young unmarried women and those in seclusion." Ayub was uncertain which wording was used. "And the menstruating women as well, but the menstruating women should keep away from the prayer area. They should all witness the good and the supplication of the believers."Hafsah said, "I asked her, 'The menstruating women too?'"She replied, "Yes. Does not a menstruating woman attend Arafat, and attend such and such, and attend such and such?"
كنا نمنع جوارينا أن يخرجن يوم العيد، فجاءت امرأة فنزلت قصر بني خلف، فأتيتها، فحدثت أن زوج أختها غزا مع النبي ﷺ ا ثنتي عشرة غزوة، فكانت أختها معه في ست غزوات، فقالت: فكنا نقوم على المرضى، ونداوي الكلمى، فقالت: يا رسول الله! على إحدانا بأس-إذا لم يكن لها جلباب- أن لا تخرج؟ فقال: لتلبسها صاحبتها من جلبابها، فليشهدن الخير ودعوة المؤمنين قالت: حفصة: فلما قدمت أم عطية أتيتها فسألتها: أسمعت في كذا وكذا؟ قالت: نعم، بأبي- وقلما ذكرتالنبي ﷺ إلا قالت: بأبي قال: ليخرج العواتق ذوات الخدور، أو قال: العواتق وذوات الخدور شك أيوب، والحيض، ويعتزل الحيض المصلى، وليشهدن الخير ودعوة المؤمنين. قالت: فقلت لها: الحيض؟ قالت: نعم، أليس الحائض تشهد عرفات وتشهد كذا وتشهد كذا؟
Bukhari narrated it in the chapter on the two Eids (980) from Abu Muamar, he said, Abdul-Warith narrated to us, he said, Ayub narrated to us, from Hafsa bint Sirin, who said, and then she mentioned it. Muslim also narrated it in the chapter on the two Eids (890:12) through another route from Hafsa bint Sirin, in an abridged form."Awatiq" is the plural of "atiq". It is said that a girl who is "atiq" is one who has nearly reached puberty, though it is also said that she is one who has already reached it.His saying, "her sister should clothe her with part of her cloak," means she gives it to her as a loan, as Tirmidhi narrated (539) through the route of Mansur bin Zazan, from Ibn Sirin with his chain, where it reads, "so let her sister lend her one of her cloaks." The other meaning is that her companion clothes her with part of her own garment, if it is wide enough. This indicates the permissibility of two women wrapping themselves in a single garment for the sake of covering. It has also been said that this was mentioned as a form of emphasis, meaning that they should go out in any case, even if two women must share one cloak. Fath al-Bari (2/469).On this subject there is also a report from Ibn Abbas that the Prophet ﷺ used to bring out his daughters and his wives on the two Eids. Ibn Majah narrated it (1309) from Abdullah bin Saeed, who said, Hafs bin Ghiyath narrated to us, who said, Hajjaj bin Artah narrated to us, from Abdul-Rahman bin Abis, from Ibn Abbas, and he mentioned it. Imam Ahmad also narrated it (2054) from Hafs bin Ghiyath with the same chain. In the chain is Hajjaj bin Artah, who was known to conceal weaknesses in his transmissions, and here he narrated using the ambiguous "from" formula. Abu Hatim said, "He is truthful, though he conceals sources when narrating from weak narrators, and his hadith is recorded." Abu Zura said, "Truthful, though he conceals sources." Ibn Main said, "Truthful, but not strong."The jurisprudence of this chapter. The hadiths here confirm that it is recommended for women to go out to the prayer ground on the two Eids, with no distinction between a virgin and a previously married woman, a young woman and an old woman, or a menstruating woman and one who is not menstruating. This is the view of some of the Shafiis and Hanbalis. Ibn Qudama reported from Imam Ahmad that it is merely permissible, not recommended, provided that their going out involves no temptation and there is no other impediment against it. As for those who reported from him that he disliked their going out, his statement is to be understood as applying where temptation exists, as Tirmidhi reported from Sufyan Thawri that he disliked, in his own time, women going out to the Eid prayer.Likewise, it is reported from Ayesha that she said, "If the Messenger of Allah ﷺ had seen what women have introduced, he would have forbidden them the masjid, just as the women of Banu Israil were forbidden it." Bukhari (869) and Muslim (445) both narrated it through the route of Yahya bin Saeed, from Amra bint Abdul-Rahman, that she heard Ayesha say this, then she mentioned it.I say, there is no doubt that women going out to the two Eids and to Friday prayer, without observing the manners prescribed by the sharia, involves temptation. But if they go out observing hijab, lowering the gaze, avoiding perfume, and the like, then their attendance carries great benefit, and whoever does not attend is deprived of it. Likewise, even for one who does not observe these manners, her attendance is not without some benefit, for perhaps Allah will guide her to adhere to the manners prescribed by the sharia.