What is the meaning of the statement of Aisha (may Allah be pleased with her): "If the Prophet (peace and blessings be upon him) had known what the women introduced after him, he would have prevented them from the mosques"?

The questioner: Excuse me, in a narration regarding this matter, the Lady Aisha (may Allah be pleased with her) said: "If the Prophet (peace and blessings be upon him) had known what the women introduced after him, he would have prevented them from the mosques." So, does this not apply?

The Shaykh: First: Your calling this a hadith is with leniency in expression, because it is not a hadith.
The student: It is a narration.

The Shaykh: No, it is an athar from the Lady Aisha; because a hadith, when used in the absolute sense, refers to what is attributed to the Messenger (peace and blessings be upon him and his family), and this is the opinion of the Lady Aisha. Second: Do you prevent women from going out to the mosques in this time?

The questioner: I do not prevent them.

The Shaykh: And the Lady Aisha prevents them?

The questioner: She said this statement.

The Shaykh: I am not asking you; you presented the topic to me.

The questioner: He did not prevent them; she said: "If the Prophet (peace and blessings be upon him) had known."

The Shaykh: Do not recite the hadith; I learned the language from you and know it.
The student: ... the Arabs.

The Shaykh: Is it time?
The student: With your permission, my Shaykh, just about the mosques.

The Shaykh: Okay, in the protection of Allah.
The student: Peace be upon you.

The Shaykh: And we are following you.
The student: Peace be upon you.

The Shaykh: And upon you be peace. We continue... .
The student: Okay, peace be upon you, my Shaykh.

The Shaykh: And upon you peace.

The questioner: Shaykh Abu Abd al-Rahman is a man who has essence.

The Shaykh: Is the man also an imam?
The student: I am not an imam, I am a student of knowledge.

The Shaykh: Aren't you...
The student: Yes, indeed.

The Shaykh: Is his name Abdullah?
The student : Abu 'Abdullah.

The Shaykh : Abu 'Abdullah.
The student: Muhammad...

The Shaykh: Okay, we need to continue the conversation with him.
The student: We are conveying to him, his neighbors.

The Shaykh: Okay, may Allah reward you with good. Please. Okay, please.
The student: Please continue, Your Honor.

The Shaykh: I say, my brother, that the statement of the Lady Aisha is her ijtihad (independent legal reasoning), and I do not agree with her statement. I say, as my previous words suggest: If the Messenger (peace and blessings be upon him) had seen what the women introduced after him, he would not have prevented them from the mosques, but he would have ordered them that when they go out to the mosques, they should go out wearing the jilbab (outer garment) as the noble verse came: . I say this, and therefore I say to my brother Abu Abd al-Rahman earlier that in a hadith such as this, first: this does not contradict the previous scientific logic we discussed: the maslahah (public benefit) and when it is prescribed and when it is not prescribed. It is not possible to negate this scientific detail issued by Shaykh al-Islam Ibn Taymiyyah, who, I say: who almost encompassed the Shari'ah (Islamic sacred law) with knowledge. It is not possible to negate this knowledge and this explanation with a stroke of the pen that it came in a hadith from Aisha that she said so and so. No, this is the opinion of the Lady Aisha, and it can be contradicted by another opinion, which I mentioned earlier, and it is... the Shari'ah is that the Messenger (peace and blessings be upon him) did not prevent women from going out to the mosques, and he is the one who said: . And now a story comes to my mind that perhaps supports what I mentioned earlier, the hadith of Abu Hurayrah when a woman passed by him and her scent was wafting, he said: "O slave of Allah, where are you going?" She said: "To the mosque." He said to her: "Go back and take a ghusl (full ritual bath)." And he mentioned a hadith, do you remember it?
The student : .

The Shaykh: No, that is not it.
The student : .

The Shaykh : It is this.
The student: "O slave of the Mighty One, where do you want to go?" She said: "The mosque." He said: "Did you perfume for it?" She said: "Yes." He said: "Go back and take a ghusl; for I heard the Messenger of Allah (peace and blessings be upon him) say so and so."

The Shaykh: So he did not prevent her from going to the mosque.
The student: ... the Hereafter.

The Shaykh : Yes?
The student: ... the Hereafter.

The Shaykh: Ah, but he ordered her to return and go out in the prescribed manner. This is how Islam should be understood in some matters that arise and occur, otherwise we would first suffer what the Jews and the Christians suffered, they changed and altered. Second, what some Islamic sects suffered, who introduced into Islam innovations (bid'ah) that cannot be counted. And there is no doubt that in their belief, there is no doubt that most of those who introduced these innovations had sincere intentions, the intention of drawing near to Allah. But as I said earlier: "Sa'd led it, and Sa'd was wrapped up *** This is not, O Sa'd, how you lead the camels." You want to draw near to Allah, you draw near to Allah by what Allah has prescribed and within the limits of what the Messenger of Allah (peace and blessings be upon him) legislated, whether in the principles and rules, or in the rulings and branches. This is my statement.