The Main Prayer Place for Women According to Hadith: Method Analysis al-Jam'u wa al-Tawfiq with Islamic Family Law Approach

: The position of women in the hadith has a dignified and equal position among men in worship, social and various other activities. This study aims to discuss the main place of prayer for women according to the hadiths of the Prophet Muhammad PBUH There are two different hadith narrations about the main place of prayer for women, in the mosque or at home. The research method used is qualitative-normative which is analyzed by the method of al-jam'u wa at-tawfiq , which harmonizes different hadiths then studies with the Islamic family law approach. The results showed that there are differences in the history of hadith regarding the main place of prayer for women, the hadith derived from the narration of Aisha allows women in mosques while the hadith narrated by Ibn Umar explains that women are more important at home. As a result, hadith scholars also differ on the main place of prayer, whether in the mosque or at home. If using the method of al-jam'u wa at-tawfiq then this hadith can be compromised, Aisha's narration of allowing women to pray in mosques is when it is safe and does not cause slander. While the narration of Ibn Umar which explains that women are more important to pray at home if there is a concern of interference such as harassment or something dangerous. Some clerics allow prayers in mosques on the condition that women do not use fragrances, are not adorned, and must obtain permission from their husbands and guardians. In the perspective of Islamic family law, the prohibition of prayer in the mosque is not absolute, but conditional, women should be protected and treated with dignity and respect, therefore she is protected from slander and all forms of abuse.


Introduction
Islamic law bases its principles on equality and justice between women and men, as found in the Qur'an and Hadith, as well as laws established by the state. 1 The full rights of women are fulfilled, because they are noble beings so that they are treated with dignity and honor.This is evident through the role assumed by the wives of the Prophet and the sahabat women in the early period of Islam.
In fact, in some contexts, such as filial duty to both parents, Islamic law places women on a higher level compared to men. 2 In fact, during the Jahiliyah (period of ignorance) before the advent of Islam, women experienced unfair treatment and were oppressed to the extreme.Society at that time looked down on women, even to the point of carrying out the practice of killing female babies or treating them as slaves.Allah in the Qur'an condemns the ill-treatment of the birth of girls.3Jahiliyah society was patriarchal, where the role of men was considered dominant and war was considered the principle of life. 4Women also find it difficult to obtain the right to education and are often perceived as objects to fulfill men's desires and satisfaction.Women's social place is lower, there are no privileges in property matters, and unlimited polygamy is allowed. 5Moreover, during the Jahiliyah era, women had no civil rights, inheritance rights, or financial freedom without their husband's permission. 6fter the arrival of Islam in Arabia, there was a major transformation of women's dignity and rights. 7Islam emerged as a religion of mercy to (rahmatan lil alamin) cleanse bad morals during the time of Jahiliyah, such as polytheism, oppression, power fanaticism, prostitution, and adultery.Prophet Muhammad PBUH, by migrating to Medina fought for women's rights and changed the culture of treatment of them.
Women have complete freedom of property regulated according to Islamic law.They also have the right to express their opinion when necessary and have the right to assert their rights if they are ignored or revoked.This means that Islam guarantees women's rights as well as men's rights without any distinction between them. 8In Islamic family law such as marriage, inheritance, divorce, women still get their rights as wives. 9armizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahWomen and men receive equal treatment in Islam, both when doing good deeds and when committing mistakes or violations of Islamic law.Likewise, in the matter of worship (prayer) to get closer to Allah Almighty, women have the same rights and obligations.Yusuf Qaradhawi said that some of us men are too excessive in applying the law to women so as to narrow their space in the mosque, in modern life we cannot deny that the times have opened many doors of opportunity for women in every way, they can leave the house to public places such as schools, market, and more.But why should they be prevented from a glorious place, the house of Allah Almighty, the mosque. 10n prospering mosques, there is also no difference between men and women, all have an obligation to prosper them.As the word of Allah SWT explains that truly those who prosper the mosques of Allah are only those who believe in Allah and the last day, establish prayers, perform zakat, and do not fear except Allah and will get Guidance (QS.At-Tawbah: 18). 11 The Holy Prophetsa also gave news of the great reward of praying in congregation, in a hadith from Abdullah bin Umar the Prophet said that from Ibn Umar of the Prophet Muhammad said: "The degree of congregational prayer is twenty-seven times greater than praying alone".(Narrated by Muslim). 12The Holy Prophet PBUH also forbade and warned husbands not to hinder and make it difficult for women to pray in mosques.Especially if they want to do useful things in the mosque, such as wanting to attend recitations, study religion, fiqh, and others.The hadith of Salim bin Abdullah explains that the Holy Prophetsa said: From Ibn Salim bin Abdullah, from the Prophet Muhammad PBUH said "If the wife of one of you asks permission (to go to the mosque) her husband should not forbid it" (Narrated by Al-Bukhari). 13he Prophet PBUH also said about not forbidding / preventing women from going to Allah's house i.e. the mosque: It is from Ibn Umar that the Prophet (peace be upon him) said; "Do not forbid (prevent) the female servants of Allah from the mosques of Allah."(Narrated by Muslim). 14Then the hadith which explains that women believers once attended congregational prayers with the Prophet (saw), which this hadith was narrated directly by Aisha the wife of the Prophet PBUH: From Aisha said; "Indeed, the Prophet (peace be upon him) established the dawn prayer (shubuh), and the women of faith attended the prayer Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahwith the Prophet PBUH with their heads covered and they returned to their homes without anyone seeing him."(Narrated by al-Bukhari). 15n addition, there is a hadith that explains the permissibility of women to go to Mesjid to perform congregational shalat and activities that are beneficial to themselves, such as religious study, listening to lectures, and studies.It is undeniable that there is a hadith of the Holy Prophetsa which explains that women are better at home (Narrated by Abu Dawud). 16l-Haq al-Azim A lbady syarah sunan Abi Dawud explains that what is meant by the sentence is the women's prayer in her home.Because the perfection of hijab / more closed and more protected from slander.And the meaning of the phrase is more important than the prayer performed in the room in the house.While the meaning of the phrase is a woman's prayer performed in a small room in her large house and is useful for guarding valuables. 17n line with that, in modern era this proves that women have a lot of role in everything that is done in public places such as work, education, politics, business and others.Women are no longer just in their homes and are only housewives but women today have an important role in the things and fields they are running.What about the hadith of the Holy Prophetsa which states that women's prayers are better in their homes and also the hadith that allows women to pray in congregation in mosques.From the difference in the meaning of the hadith that states that women's prayers are better in their homes and the hadith that allows women to pray in congregation in mosques, the author is interested in discussing it further and deeply. 18he research method used is qualitative-normative using the method of aljam'u wa at-tawfiq, which harmonizes different hadiths with the Islamic family law approach. 19The method of al-jam'u wa at-tawfiq is one part of the way of solving hadiths that seem contradictory in the study of science ikhtilaf al-Hadith. 20he al-jam'u method is used to compile hadiths that seem to contradict meaningfully, while Islamic family law is used as an analytical tool for Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahsubstance and content these hadiths.Because the problem of women going out of the home to do something is part of the issue of Islamic family law.

Women's Responsibilities in the Implementation of Shalat Worship
The performance of prayer is a fundamental obligation in Islam, applicable equally to both Muslims and Muslims, which must be performed five times a day and a night.This principle is based on the teachings of the Qur'an and Hadith.In the performance of prayer, there is no difference in obligations between men and women.Both have the same responsibility in carrying out prayers.However, there are some differences in the manner of prayer commanded for women, such as closing together during bowing and prostration, and sitting with your legs crossed or placing your feet on your right side.The importance of maintaining aurat for women is reflected in the recommendation to close the body during prayer.As stated by Ali ibn Abi Talib (r), "When Muslim women perform prayers, then they should sit on their knees and close together.Thus, although the obligation to pray remains the same for women and men, there is an emphasis on procedures that take into account the specificity of women in maintaining aurat and closing the body when performing prayers.21Some of the obligations of women in worship can be seen from the following examples:

a. A Woman's Aurat in prayer
A woman's aurat when performing prayers is a part of the body that must be kept from being seen by people who are not muhrim.Hadith from Aisha (ra).states that the Prophet Muhammad PBUH said, "Allah does not accept the prayer of an adult woman unless she wears a head covering" (Narrated by Tarmidhi).In this case, the Hanafi madhhab considers a woman's aurat in prayer to cover the entire body, except the face, two palms, abdomen, and back.While the Shafi'i madhhab holds that the limit of a woman's aurat in prayer is the whole body, except for the face and two palms.The Hambali madhhab holds that a woman's entire body, except the face, is aurat in prayer.Furthermore, the Maliki madhhab divides the female aurat in prayer into two: Mughallazah (heavy aurat) which covers the entire body except the edges and chest, and Mukhaffafah which covers the face, two palms, abdomen, and back.22 b.Best Shaf Women inNature Performing Prayers In performing congregational prayers, women should occupy the front shaf if the prayer is separate from men, based on the words of the Prophet Muhammad (peace be upon him).Allah and the angels pronounce shalawat to Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahthose who occupy the first shafs (Narrated by Ibn Majah). 23If in congregation with men, the best shaf for women is the backmost, while the worst is the front (Narrated by Muslim, Abu Dawud, Tirmidhi, and Nasai). 24In female prayers, the imam should be the one who knows the Qur'an best or has more memorization.If equal, the one who knows the Hadith best among them can become an imam (Narrated by Muslim).When praying in the house of a woman, the host becomes the imam, unless he gives permission to another woman (Narrated by Muslim).25 c. Law for Women to Leave Prayer Muslim women who leave prayers are considered by scholars ijma' as kafir if it is caused by disobedience.If you leave the prayer because you are lazy or busy without an acceptable reason, many hadiths state serious consequences, even to the point of requiring murder.One of the hadiths states that the one who keeps the prayer will have light, evidence, and salvation in the Day of Judgment, while the one who leaves it will be with the group of the lost (Ahmad and Ibn Hibban). 26In another hadith, the Holy Prophet PBUH commanded to fight people until they testified that there is no God but Allah, Muhammad was the messenger of Allah, and they established prayers and performed zakat.Thereafter, their blood and property were protected except in the context of Islamic rights (Narrated by Al-Bukhari and Muslim). 27cholars' perspectives on women leaving prayers vary.Imam Malik and Imam Shafi'i regarded him as wicked who could still repent, while Imam Abu Hanifah stated that they did not need to be killed, but must be chastened and imprisoned until they wanted to pray.Interpretations of common hadiths and nash-nash (source of Islamic law), such as QS.An-Nisa (4: 116), affirm that Allah does not forgive the sins of shirk and those who go astray by fellowshiping Allah.Another hadith states that one who recites Laa Ilaaha Illallah sincerely will achieve happiness in the Day of Judgment (Narrated by Bukhari).28

Hadith of the Priority of Shalat Places between Men and Women
Prayer is one of the foundations of religion that has a second order after shahada.Performing prayers at the beginning of time is the best practice before Allah Almighty, but if you leave it intentionally or underestimate the prayer, then the act is kufr.In performing prayers it is not only obligatory for men but Muslim Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahwomen will also be asked about this prayer before Allah Almighty on the Day of Judgment, as He said: Meaning: "So when you have finished your prayer, remember Allah when standing, sitting and lying down.Then when you feel safe, then make the prayer (as usual).Indeed, the prayer is a timed fardhu for the believers."(QS.An-Nisa: 103).And the Holy Prophet PBUH also said: Meaning: "Indeed, the signs that exist between a servant and shirk or kufr are the act of forsaking prayer."(Narrated by Muslim) 30 In addition to the obligation to pray, both men and women, Islam also speaks of the most important places to perform it.For men, there is a distinction between compulsory prayers and circumcision prayers, for compulsory prayers are mainly performed in mosques, while for circumcision prayers are mainly carried out at home.Based on the hadith of the Holy Prophetsa as follows: Meaning: "From Zaid bin Thabit from the Prophet PBUH said, 'The most important prayer is in your house except the maktubah prayer (fardhu prayer)" (Narrated by Bukhari). 31he Holy Prophet(saw) also warned Muslims not to make their homes like graves that were never used for prayer.This is mentioned in the hadith narrated by Aisha in Musnad Ahmad: Meaning: From Ibn Umar, from the Prophet Shalallahu 'alaihi wa sallam said "Do prayers in your homes, do not make them like graves" (Narrated by Ahmad bin Hanbal). 32l-Azhim Abadi found that circumcision is more important at home because it distances from the nature of riya and draws closer to sincerity to Allah Almighty.In addition, circumcision prayers at home can also provide prosperity from the blessings of daily food."However,not all circumcision prayers are recommended to 33 be performed at home, there are several circumcision prayers that are recommended to perform it in mosques as Islamic syiar, namely Eid al-Fitr prayers, Eid al-Adha, eclipse prayers, and istisqa prayers.Circumcision prayers at home are common, both nawafil (rawatib prayers) and other sunnah prayers, except for some circumcision prayers that are useful for Islamic shiar, such as id prayers, eclipses, and istisqa.34 As for women, the most important place to pray is at home, both for circumcision and for compulsory prayers.Imam al-Nawawi said that men are more important in mosques than women.The congregation of women and transgender people at home is more important to her than in the mosque, even in the presence of non-parent girls in the mosque in the male congregation.35 Then Shaykh Abu Bakr bin Muhammad Ad-Dimatyi also explained that the congregational fardhu prayer in the mosque is more important for men, it is based on the hadith: pray in your houses because the most important prayer is the prayer of someone in his house except the fardhu prayer.But here there are exceptions for women.For women, congregational prayers are mainly performed in their homes rather than in mosques.36 Then the Holy Prophetsa also explained in the hadith narrated by Ibn Umar about the most important place to pray for women. Mening: From Ibn Umar said, that the Holy Prophetsa said: "Do not forbid your wives to go to the mosque and their homes are more important to them".(Narrated by Abu Dawud).37 One of the Hanafi scholars, Al Kasani (d.587 AH) explained that congregational prayer is compulsory for men who are intelligent, independent, able to do so without hindrance, and not obligatory for women.38 Similarly, a Shafi'iyah scholar named Al-Mawardi explained that it is recommended for women to pray in their homes, not in mosques.39 Al-Ramli explained that it is immature for a woman who is musytahah (attractive) to join congregational prayers in the mosque even though she wears ugly clothes, or she is not an attractive woman who can cause martyrdom, but wears jewelry or fragrances.40 Then Imam Al-Nawawi also noted that the women perform congregational prayers in their homes more afdhal.As narrated by Ibn Umar, the Prophet (peace be upon him) said: "Do not forbid your wives to go to the mosque, and their homes are better for them".But if a woman wants to attend congregational prayers in the mosque with men, and a woman who is young, or old but still attractive, then makruh for her to attend congregational prayers in the mosque.But, if the woman is old, no longer attractive, then it is not makruh for her to attend the mosque.41 Al-Hathab Ar-Ru'ani also explains that Imam Malik appointed young women (attending congregational prayers in mosques), because according to the deeds of the Companions, at that time it was not known that their women who were girls or young people came out to the mosque.If these women go to the mosque, then the mosque is filled with them and exceeds the men.As for the hadith narrated by Abu Daud from Ibn Umar: "Do not forbid your women to go to the mosque, and their homes are better for them", it means that their exit to the mosque is permissible, but abandoning the act is preferable as Imam Malik said in Al-Mukhtashar.42

Interpretation of the Hadith of the Priority of Shalat Place for Women
The discussion of prayer places for women is one of the main discussions presented by scholars.This is because the place of prayer becomes the beginning of an important action that displays virtue and deep existence in an action.Nevertheless, there is much disagreement among the general public as to the primacy of prayer places for women.This happened because of their differences Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarah The word ‫ا‬ ‫ﻟ‬ ‫ﻤ‬ ُ ‫ﺮ‬ ُ ‫ط‬ plural of ‫ِﻣ‬ ‫ﺮ‬ ‫ط‬ means robe of silk, wool or other.Narrated from Nadlr ibn Shumail: The appropriate meaning is special clothing for women.Nadlr opposes the author's use of the hadith as a proposition that it is permissible for women to pray in one garment, as covering the body mentioned above may be done by wearing another garment.The answer is that because he adheres to the law of origin which states there is no addition to what is mentioned (additional clothing), that he only explains his selection based on existing tradition. 46sbabub Wurud this hadith, asseen from the context of the hadith, in the time of the Prophet there were several women who followed the Prophet to go to the mosque and perform isya prayers in congregation.um Salamah (r.a) relates that in the time of the Holy Prophetsa, women were present in congregational prayers, after greeting they immediately got up from the mosque and went back to their homes.While the Prophet and the male worshippers remained in their places only the time that Allah wanted.And when the Prophet rose so did the men."Abu Qatadah al-Anshari (r) said: "The Holy Prophetsa said: "I stood up to perform the isha prayer and I had intended to prolong it, but then I heard the cry of the baby, so I shortened my prayer because I did not like to incriminate the mother." 47This information from Abu Qatadah reinforces that at the time of the Prophet among the worshippers who participated in praying with him there were female worshippers.
While the explanation of the second hadith narrated by Ibn Mas'ud contained in Sunan Abu Dawud is as follows: In the book 'Aun al-Ma'bud it is stated: "A woman's prayer in the innermost part of the house is better because it is completely closed than praying in her guest room, which is the terrace of the house.According to Ibn Malik: What is meant by ‫ﺣ‬ ‫ﺠ‬ ‫ﺮ‬ ‫ة‬ in the hadith is the place where the door of the house is located which is the innermost part of the house."And pray in his bedroom": that is, a small place in his house where valuables are stored is more important than praying in the open space of his house because what is desired is for him to be closed from view.Asbabul wurud hadith, when the rampant harassment faced by Muslims from infidels, at that time it was not uncommon for Muslims to get harassment and blasphemy in public places, of course this vulnerable security condition was very dangerous for women who were physically weak. 48ccording to scholars, among them Hasbi ash-Shiddieqy, the hadith "buyutuhunna khairul lahunna" (their houses), is better for them.Because it is better for women to pray in their homes than in congregation in mosques because of the fear that it will cause slander.If it is absolutely better for women to pray in the mosque, then women should try to keep away anything that can arouse a man's Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samaraharousal to her, both regarding the clothes and perfume she uses.Then according to the classical scholar Shaykh Muhammad bin 49 'Amr an-Nawawi that women prefer to pray in their homes, in accordance with the hadiths of the Prophet that he quoted in his book.He said: "(Chapter three: in the chapter that explains the virtues of the place of prayer for women and that the prayer of a woman in her house is better than her prayer with the Prophet PBUH.A woman is closer to her god when she prays in a small or hidden place in her house, and her prayer on the edge of her house takes precedence over her prayer in the mosque and her prayer in the innermost part of her house takes precedence over her prayer in an open room and her prayer in her bedroom takes precedence over prayer in her house.The phrase explains that women prefer to pray in their homes even when compared topraying in congregation with the Prophet Muhammad in mosques. 50urthermore, Al-Nawawi al-Bantani quoted the words of the Prophet From the wife of Hamid Assa'idi, she came to the Prophet Sallallahu 'alahi wa sallam and said "O Messenger of Allah like to pray in congregation with you" and the Prophet said "I know that you like to pray with me, but your prayer in the room in your room is better than your prayer in your room.Your prayer in that room is better than your prayer in the living room of your house.Your prayers in your home are better than your prayers in your village mosque.And your prayer in your village mosque is better than your prayer in my mosque" so a prayer place was built in his innermost/hidden and darkest house and he prayed in that place until he died.(HR.Ahmad). 51he meaning of the above hadith is that the prayer of the woman in her house that is occupied to sleep takes precedence over her prayer in the room of her house, and the prayer of the woman in the room of her house is better than her prayer in the yard of the house, and the prayer in the yard of the house is better than her prayer in the mosque of the Prophet, because she seeks more protection of her rights.It is also narrated from Abu Muhammad al-Shaibani that he saw Abdullah bin al-Shayab removing the women from the mosque 52 on Friday saying, "Get out of this mosque and go back to your houses.Because this is better for all of you." (Narrated by Sulayman Al-Lakhami, At-Thabrani in Al-Kabir, a book compiled containing the names of the Companions).Imam Nawawi allowed women to go to the mosque, when they fulfilled the conditions laid down by the scholars based on the hadith of the Holy Prophet. 53armizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahfrom Mujahid from Ibn 'Umar from the Prophet (peace be upon him)" (H.R Bukhari). 57This hadith postulates that a woman is not allowed to leave her husband's house except after obtaining his permission, because it must have the permission of the husbands.It is seen from the hadith sarah and some opinions of scholars that the famous prayer of a woman at home is generally better than her prayer in the mosque, but if a woman asks permission to pray in the mosque, husbands should not forbid it.

Hadith The Ultimate Place of Prayer for Women: The Method of Al-Jam'u wa at-Tawfiq Islamic Family Law Perspective
Based on the previous explanation, when viewed in terms of matan, the two hadiths seem to contradict because the hadith that allows women to pray in mosques is worth the shahih hadith narrated by Imam Bukhari.This hadith is acceptable because it has perfected the conditions of its acceptance relating to its continuous sanad, rawi who narrates justice and dhabit and matan who are not shadz and there is no illat.The scholars in interpreting these two hadiths by the method of al-Jam'uwa al-tawfiq i.e. by combining and compromising two hadiths that seem to contradict each other and both hadiths must be equally shahih. 58ccording to Hasbi ash-Shiddieqy stated that the ikhtilaf hadith is the arrival of two hadiths that have opposite meanings at birth, tawfiq (collected) between the two or tarnished one of them.When there is a conflict between two hadiths, then try to collect between them, which is called tawfiq.59Some scholars call it talfiqul hadith.If the two opposing hadiths can betawfiqin meaning, then it is not permissible to practice only one of them, while the other is abandoned.
The methods of tawfiq are sometimes by ending the general hadith, aqyididing the absolute hadith and sometimes by choosing the stronger sanad or the one with more ways to come.And if the hadith is hypothetical then it is conquered.And the scholars all agree with this method in resolving the seemingly contradictory hadiths, there is only a difference in the method of the order in which they are resolved. 60armizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahtahiyatul masjid, two rakaat thawaf, and two rakaat ihram.This is al-Shaukany's statement.
The phrase "except for fardlu prayer": According to al-Iraqy it applies only to men, not women.Because Sunnah prayers for women are better done at home, although they are allowed to participate in some congregational prayers.The Prophet in a shahih hadith once said: If your wife asks permission to go to the mosque at night, then allow it.But their prayers inside the house are better for them.What is meant is the sunnah prayer required by the origin of sharia 'as well as the five fardlu prayers, not the dinazar prayer.Al-Nawawi also stated that the recommendation to perform sunnah prayers in the house because it is more closed and far from riya and awake from things that thwart the practice of worship.In addition, for the house to be a blessing because of the prayer, for mercy and angels to descend on the house and for Satan to leave the house, as mentioned in the hadith.
If using the method of al-jam'u wa al-tawfiq by compromising the two hadiths, then it can be understood that both hadiths can be used according to their conditions or times, because the hadith narrated by Aisha tells that there were some women who participated in congregational prayers with the Prophet at night with conditions that were safe for them, supported by the darkness of the night and clothing which so covered their whole bodies that no one could recognize them, and after they finished praying they immediately got up and went home while the male worshippers did not rise from their places of prayer until the women had actually left the mosque.While the narration of Ibn Umar appeared when the rampant harassment of Muslims, especially to women from infidels, such as harassment in public places, blasphemy and so on.So, the Holy Prophetsa said that women's prayers are better than their prayers in mosques to keep women from things that harm and harm them.
From the above information it can also be concluded that the most important place for women to pray is their home but if women want to pray in the Mosque then there is no prohibition for her if conditions are safe for them and do not cause slander when they come to the mosque by fulfilling the conditions developed.An by scholars based on the hadiths of the Holy Prophetsa described above.From the explanation above, it can also be concluded that both histories can be used and used as arguments.From the compromise of the two hadiths the author also finds that women may perform congregational prayers in mosques on the condition that a woman cannot attract the attention of others and wear fragrances. 71orrespondingly, from the perspective of Islamic family law, women should be protected and treated with dignity and respect, therefore she should be protected from slander and all forms of abuse.In Islamic law there is a term called Tarmizi M. Jakfar, et.al.  DOI: 10.22373/sjhk.v8i1.13974http://jurnal.ar-raniry.ac.id/index.php/samarahsadd al-żarī'ah which is to prevent mafsadah or possibility from occurring. 72Sadd al-żarī'ah as a rule of law is forbidden to use something as a means or intermediary for fearof causing harm or mafsadat. 73n this context in Islamic family law, the protection of women is prominent as part of an effort to position women in a place of dignity and respect.The prevention of harm, slander, harassment and other forms of harm is the goal of Islamic law.But it is also worth considering that in the current conditions where there is no danger and threat to women there is no prohibition for women to pray in mosques.

Conclusion
In accordance with the above problem, here the author can conclude that the most important place of prayer for women is found a number of hadiths that seem different from one another by birth.Most of these hadiths mention the place where the most important place is at home.But there are also several hadiths that outwardly explain the Prophet forbade husbands or saints to forbid women from praying in mosques, which is why signaling prayer in mosques is also better for women.However, the majority of scholars still prefer the opinion that the main place for women is home, even at home, better in the most closed place.In the face of these seemingly contradictory hadiths, scholars use the method of al-jam'u wa al-tawfiq with a compromising approach.So that both versions of the hadiths are still used.Prayer at home is more important for women than in mosques.However, prayer in mosques is still permissible for women who meet the following conditions: do not wear fragrances, do not wear jewelry and clothing that is too flashy, and must ask permission from their husbands and guardians.The study of hadith is still very much needed in this increasingly complex era, especially on the matan and understanding of the content of hadith in a contextual direction.Therefore, the author suggests to the next researcher to conduct a study of hadith in the field and its understanding.In the perspective of Islamic family law, the prohibition of prayer in such mosques is not absolute, but conditional, but women should be protected and treated with dignity and respect, therefore women are protected from slander and all forms of harassment.The prevention of this form of mafsadat and possibility in Islamic law is called sadd al-żarī'ah or preventing something before it happens.