Differences in Salah for men
&women
In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un.
In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un.
The Ulama and Fuqaha of all four mazhahib,
namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference
that exists between the salat of men and women.
In the recent past, there has being a
group amongst the muslims claim that the laws of salat are common to both men
and women. Hence, they conclude that women should perform salat exactly as men
do.They claim that the Hadith in which
Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me
perform salat” (Sahih Bukhari #631) is general and applies equally to both
men and women. However, it should be realized that our own interpretation and
logical inference of this Hadith cannot compare with the other Ahadith in which
Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between
the salat of men and women, leaving aside the many verdicts and practices of
Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their
books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur
Razaq and others.
Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few:
1.Men can lead women in salat but women cannot do so:
Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” . (Sahih Bukhari, vol 2, pg 1052)
Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” . (Baihaqi Al-Kubra, vol 3, pg 90)
2.Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands:
It is narrated by Abu Hurraira (ra) that the Prophet (Peace be upon him) said: Tasbeeh is for menwhereas clapping is for women. . . [Jami us-Sahih al-Bukhari, (1/402)]
So the LA Madhabiyyah people whose thinking works in reverse order, they should from tomorrow ask women to stop clapping hands.
Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few:
1.Men can lead women in salat but women cannot do so:
Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” . (Sahih Bukhari, vol 2, pg 1052)
Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” . (Baihaqi Al-Kubra, vol 3, pg 90)
2.Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands:
It is narrated by Abu Hurraira (ra) that the Prophet (Peace be upon him) said: Tasbeeh is for menwhereas clapping is for women. . . [Jami us-Sahih al-Bukhari, (1/402)]
So the LA Madhabiyyah people whose thinking works in reverse order, they should from tomorrow ask women to stop clapping hands.
3.Jummu’ah
salat is fardh upon men but not on women:
The Prophet (Peace be upon him) said: Jummah in congregation is Wajib upon every Muslim “EXCEPT”for four (1) A Slave (2) “A WOMAN” (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-Mustadrak ala Sahihayn where Imam Hakim declared it “SAHIH ON CRITERIA OF BUKHARI AND MUSLIM” and Imam Dhahabi“AGREED” with him (1/423 Hadith#1062)]
Had the hadith of Bukhari been mutlaq then according to albani the Prophet (Peace be upon him) has Naudhobillah contradicted himself by not making Jummah in mosque to be Wajib upon women.
The Prophet (Peace be upon him) said: Jummah in congregation is Wajib upon every Muslim “EXCEPT”for four (1) A Slave (2) “A WOMAN” (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-Mustadrak ala Sahihayn where Imam Hakim declared it “SAHIH ON CRITERIA OF BUKHARI AND MUSLIM” and Imam Dhahabi“AGREED” with him (1/423 Hadith#1062)]
Had the hadith of Bukhari been mutlaq then according to albani the Prophet (Peace be upon him) has Naudhobillah contradicted himself by not making Jummah in mosque to be Wajib upon women.
4. The reward of congregational salat for men
is twenty seven times more than that of an individual salat. Contrary to this, the
more rewarding salat of a woman is that which is most concealed and performed
within the confines of her home and of her innermost living quarters:
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami)
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Prophet (Peace be upon him) said: The beloved prayer of woman in sight of Allah, is the one which she performs in the darkest place in her house . [Al-Haythami in Majmz az-Zawaid (2/156)]
Imam al-Haythami (rah) says after narrating it: It is narrated by At-Tabarani (rah) in his Al-Kabeer and the Rijaal of it are (all)“THIQA” [ibid]
5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men:
Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917,)
6.Women are not allowed to call out the Azaan whereas men are encouraged to do so:
Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” . (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya)
7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do:
Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam)
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami)
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Prophet (Peace be upon him) said: The beloved prayer of woman in sight of Allah, is the one which she performs in the darkest place in her house . [Al-Haythami in Majmz az-Zawaid (2/156)]
Imam al-Haythami (rah) says after narrating it: It is narrated by At-Tabarani (rah) in his Al-Kabeer and the Rijaal of it are (all)“THIQA” [ibid]
5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men:
Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917,)
6.Women are not allowed to call out the Azaan whereas men are encouraged to do so:
Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” . (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya)
7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do:
Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam)
Waail bin Hujar
(radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam)
said: “O Waail bin Hujar! When you perform salat,
make your hands in line of the ears; and woman should make their hands in line
of their breasts” (Majma’
Al-Zawaaid, vol 9, pg 374,)
8.Woman cannot stand in the Saff(row)of men.They have to stand at the behind the men:
Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871)
9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE”[Sunnan al Bayhaqi al-Kubra (3/74) . (Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)
In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected
10.Rasulullah(sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat:
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: "O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]
This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)]
8.Woman cannot stand in the Saff(row)of men.They have to stand at the behind the men:
Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871)
9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE”[Sunnan al Bayhaqi al-Kubra (3/74) . (Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)
In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected
10.Rasulullah(sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat:
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: "O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]
This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)]
Verdicts and practices of Sahaba and
Tabi’un with regards to a women’s salat:
Proof # 1
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should “Lean on one side while sitting on her buttocks” and keep her thighs close to eachother . [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]
Note: فخذيها means to lean on side while sitting on the buttocks.
Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas
Proof # 1
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should “Lean on one side while sitting on her buttocks” and keep her thighs close to eachother . [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]
Note: فخذيها means to lean on side while sitting on the buttocks.
Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas
Proof # 2
Ibn Abbas (radiyallaahu
anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” . (Musannaf
Ibni Abi Shayba, vol 2, pg 505, #2794)
Proof # 3
Translation: Khalid ibn Lajlaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” . . [Musannaf Ibn Abi Shayban (1/303)]
Note: Tarabbu means to sit cross legged
Proof # 4
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)]
Proof # 5
Translation: Nafi’ narrates that the women of Ibn Umar (ra) i.e. his family used to do “TARABBU” during prayer [Musannaf Ibn Abi Shayban (1/303)]
Proof # 6
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet (Peace be upon him)? He said: In the beginning they used to perform “Tarabbu” but later they were commanded to do “IHTIFAAZ” [Musnad Imam Abu Hanifa (1/120)]
Note: Tarabbu became abrogated and Ithifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women.
Proof # 7
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the thighs to her stomach and also not raise her posterior and also “NOT STRETCH HER LIMBS OUT LIKE A MALE” [Mussanaf Ibn Abi Shaybah (1/303)]
Proof # 8
Translation: Imam Mujahid (rah) considered it “MAKRUH” for a man to attach his stomach to the thighs “LIKE A WOMAN DOES”[Musannaf Ibn Abi Shaybah(1/303)
Proof # 9
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah [Musannaf Ibn Abi Shayban (1/270)]
Proof # 10
Translation: It is narrated by Wa’il bin Hujr (ra) that the Prophet (Peace be upon him) said to him:..O Wai’l bin Hujr when you (men) start the prayer then raise your hands till your ears”WHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS (ONLY)” [Majmz az-Zawaid (2/103), I’laa as-Sunnan (2/156)]
So It is established from Prophet (Peace be upon him), leading Sahaba like Ibn Umar (ra), Ibn Abbas (ra), Hadrat Ali (ra) also leading Tabiyeen like Mujahid (rah), Ibrahim al Nakha’i (rah), Hasan al Basri (rah) that a women should not pray like men do and their prayer is that which is more concealing.
There are many proofs from Fuqaha in this regard including that of Hanafi school which are not mentioned in this article due to brevity issues.
Answers to the objections”:
Majority of the objections presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the Bin Baaz and Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women.
Translation: Khalid ibn Lajlaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” . . [Musannaf Ibn Abi Shayban (1/303)]
Note: Tarabbu means to sit cross legged
Proof # 4
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)]
Proof # 5
Translation: Nafi’ narrates that the women of Ibn Umar (ra) i.e. his family used to do “TARABBU” during prayer [Musannaf Ibn Abi Shayban (1/303)]
Proof # 6
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet (Peace be upon him)? He said: In the beginning they used to perform “Tarabbu” but later they were commanded to do “IHTIFAAZ” [Musnad Imam Abu Hanifa (1/120)]
Note: Tarabbu became abrogated and Ithifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women.
Proof # 7
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the thighs to her stomach and also not raise her posterior and also “NOT STRETCH HER LIMBS OUT LIKE A MALE” [Mussanaf Ibn Abi Shaybah (1/303)]
Proof # 8
Translation: Imam Mujahid (rah) considered it “MAKRUH” for a man to attach his stomach to the thighs “LIKE A WOMAN DOES”[Musannaf Ibn Abi Shaybah(1/303)
Proof # 9
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah [Musannaf Ibn Abi Shayban (1/270)]
Proof # 10
Translation: It is narrated by Wa’il bin Hujr (ra) that the Prophet (Peace be upon him) said to him:..O Wai’l bin Hujr when you (men) start the prayer then raise your hands till your ears”WHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS (ONLY)” [Majmz az-Zawaid (2/103), I’laa as-Sunnan (2/156)]
So It is established from Prophet (Peace be upon him), leading Sahaba like Ibn Umar (ra), Ibn Abbas (ra), Hadrat Ali (ra) also leading Tabiyeen like Mujahid (rah), Ibrahim al Nakha’i (rah), Hasan al Basri (rah) that a women should not pray like men do and their prayer is that which is more concealing.
There are many proofs from Fuqaha in this regard including that of Hanafi school which are not mentioned in this article due to brevity issues.
Answers to the objections”:
Majority of the objections presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the Bin Baaz and Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women.
Article states: “Rather
the general meaning of the words of the Prophet (peace
and blessings of Allaah be upon him), “Pray as you have seen me praying,”
include women too”
Response:
1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani.
2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above.
1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani.
2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above.
The article states: “The
general meaning of the words of the Prophet (peace and blessings of Allaah be
upon him): “Women are the twin halves of men.”
Response:
1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed)
2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented.
3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation.
1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed)
2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented.
3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation.
The article states:
The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222.
this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.
The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222.
this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.
Response:
According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). . (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). . (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
The article states:
A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.”
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223).
This hadeeth is mursal, which is a category of da’eef (weak).
A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.”
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223).
This hadeeth is mursal, which is a category of da’eef (weak).
Response:
1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted.
We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26,Idara Al-Quran)
1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted.
We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26,Idara Al-Quran)
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Response:
1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”. This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran:
“O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59)
Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc?
1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”. This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran:
“O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59)
Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc?
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.
Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’
had two wives, both of whom were called Umm al-Darda’. The older one was a
Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one
who was referred to here by al-Bukhaari was the younger one.
Response:
1.In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof.
2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows:
Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya)
1.In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof.
2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows:
Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya)
3. The author of the article claims that Imam Ibn
Abi Shayba recorded from the Salaf that the way in which men and women
performed salat was the same. This is absolutely false and incorrect
accusations labelled against this great Imam. He has never mentioned this in
his “Musannaf”. Not a single Salaf has mentioned that a woman will perform
salat as a man performs salat.
The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators).
However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are:“A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi)
Hereunder, are the interpolated words of Shaykh Albani:
In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth.
Refuting the misuse of hadith by Albani
A scholar in recent past with the name of Nasir ud-din Albani, who was known for his spurious and off tangent fatwas, he tried to claim that Prayer of woman is exactly similar to that of men, he misused the hadith of Bukhari which states: “PRAY AS YOU HAVE SEEN ME PRAYING” [Sahih Bukhari (1/606)]
This is in actual a gross misinterpretation of the hadith because here the Prophet (Peace be upon him) was referring to men, If we do not accept this condition then Prophet (Peace be upon him) saying that "Pray as you have SEEN me praying" would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans?The Prophet (Peace be upon him) was also “SEEN” praying with his ankles exposed, so should women also start exposing their ankels? The Prophet (Peace be upon him) was “SEEN” leading men in prayer, so should women also lead men in prayer? etc… This proves that Albani was ill-mastered in the science of hadith and he gave illogical verdicts by looking at ahadith just apparently.
Regarding the Athar of Tabi'i Umm ad-Darda (rah):
So all these proofs are also corroborating evidences that prayer of woman is different in many issues from that of men, however Nasir ud-din Albani also misused this Athar as proof
It is narrated in Musannaf Ibn Abi Shaybah: Umm e Darda (rah) used to sit like males in prayer [Musannnaf (1/270)]
Albani showed as if Umm ad-Darda (rah) was amongst the Sahabiyah, which is nothing short of deception
However it is incorrect to use this report for the following 3 reasons:
First of all it “contradicts” another report from Umm ad-Darda (rah) in which Ibrahim Abi Ablah (rah) narrates that he saw: Umm ad-Darda (rah) praying cross legged (ورأيتُ أُمَّ الدَّرْداء تُصلِّـي مُتَربِّعة.)(Imam al-Mizzi in Tahdhib ul Kamaal, (22/468)
Secondly: Imam al Mizzi (rah) has said that this Umm ad-Darda was amongst “Tabi’in [Refer to Tahdhib ul Kamaal (22/64)]. Plus Imam Ibn Hajr al Asqalani (rah) has proven that the narrator of this hadith i.e. Makhul only narrated from Umm al-Darda –As-Sughra (which refers to Tabi’i not Sahabi) Hence practice of a lone Tab’i is not hujjat and Albani had spread deception in this regard.
Third: Imam Ibn Hajr al Asqalani (rah) has also said in his Fath ul Bari: The practice of a Tabi’i alone is “NOT HUJJAT” even if it “DOES NOT GO AGAINST ANY PRINSIPLE” [Fath ul Bari, Sharh Sahih ul Bukhari (2/243)
Imam Badr ud-din Ayni (rah) the great commentator of Bukhari said: This is Umm ad-Darda “AS-SUGHRA” not the Umm ad-Darda “AL KUBRA” who was a Sahabiyah, and Makhul only met As-Sughra (Tabi’i) not the Al-Kubra (i.e. Sahabiyyah) [Umdat ul Qari, Sharh Sahih ul Bukhari (6/101)]
Above all, regarding the hadith of “PRAY AS YOU HAVE SEEN ME PRAYING” none of the major commentators of Bukhari such as Imam Ibn Hajr al Asqalani (rah), Imam Badr ud-din Ayni (rah), Imam Ibn Bataal (rah) etc… have given the pseudo interpretation which Albani to misuse the hadith for his personal agenda.
Hence we would like to conclude this article with this beautiful verdict of Imam al-Bayhaqi (rah): Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat)
The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women.
The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators).
However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are:“A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi)
Hereunder, are the interpolated words of Shaykh Albani:
In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth.
Refuting the misuse of hadith by Albani
A scholar in recent past with the name of Nasir ud-din Albani, who was known for his spurious and off tangent fatwas, he tried to claim that Prayer of woman is exactly similar to that of men, he misused the hadith of Bukhari which states: “PRAY AS YOU HAVE SEEN ME PRAYING” [Sahih Bukhari (1/606)]
This is in actual a gross misinterpretation of the hadith because here the Prophet (Peace be upon him) was referring to men, If we do not accept this condition then Prophet (Peace be upon him) saying that "Pray as you have SEEN me praying" would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans?The Prophet (Peace be upon him) was also “SEEN” praying with his ankles exposed, so should women also start exposing their ankels? The Prophet (Peace be upon him) was “SEEN” leading men in prayer, so should women also lead men in prayer? etc… This proves that Albani was ill-mastered in the science of hadith and he gave illogical verdicts by looking at ahadith just apparently.
Regarding the Athar of Tabi'i Umm ad-Darda (rah):
So all these proofs are also corroborating evidences that prayer of woman is different in many issues from that of men, however Nasir ud-din Albani also misused this Athar as proof
It is narrated in Musannaf Ibn Abi Shaybah: Umm e Darda (rah) used to sit like males in prayer [Musannnaf (1/270)]
Albani showed as if Umm ad-Darda (rah) was amongst the Sahabiyah, which is nothing short of deception
However it is incorrect to use this report for the following 3 reasons:
First of all it “contradicts” another report from Umm ad-Darda (rah) in which Ibrahim Abi Ablah (rah) narrates that he saw: Umm ad-Darda (rah) praying cross legged (ورأيتُ أُمَّ الدَّرْداء تُصلِّـي مُتَربِّعة.)(Imam al-Mizzi in Tahdhib ul Kamaal, (22/468)
Secondly: Imam al Mizzi (rah) has said that this Umm ad-Darda was amongst “Tabi’in [Refer to Tahdhib ul Kamaal (22/64)]. Plus Imam Ibn Hajr al Asqalani (rah) has proven that the narrator of this hadith i.e. Makhul only narrated from Umm al-Darda –As-Sughra (which refers to Tabi’i not Sahabi) Hence practice of a lone Tab’i is not hujjat and Albani had spread deception in this regard.
Third: Imam Ibn Hajr al Asqalani (rah) has also said in his Fath ul Bari: The practice of a Tabi’i alone is “NOT HUJJAT” even if it “DOES NOT GO AGAINST ANY PRINSIPLE” [Fath ul Bari, Sharh Sahih ul Bukhari (2/243)
Imam Badr ud-din Ayni (rah) the great commentator of Bukhari said: This is Umm ad-Darda “AS-SUGHRA” not the Umm ad-Darda “AL KUBRA” who was a Sahabiyah, and Makhul only met As-Sughra (Tabi’i) not the Al-Kubra (i.e. Sahabiyyah) [Umdat ul Qari, Sharh Sahih ul Bukhari (6/101)]
Above all, regarding the hadith of “PRAY AS YOU HAVE SEEN ME PRAYING” none of the major commentators of Bukhari such as Imam Ibn Hajr al Asqalani (rah), Imam Badr ud-din Ayni (rah), Imam Ibn Bataal (rah) etc… have given the pseudo interpretation which Albani to misuse the hadith for his personal agenda.
Hence we would like to conclude this article with this beautiful verdict of Imam al-Bayhaqi (rah): Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat)
The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women.
No comments:
Post a Comment