Is Prayer Of Men And Women The Same In Saheeh Bukhari?

[ColonelHardstone]

Is Prayer Of Men And Women The Same In Saheeh Bukhari?

 

Asslamo Allaikum Wa Rahmatullahi Wa Barakatuh,

 

Matter of dispute:

The Madkhalees make the argument that the prayer of men and women is the same as it is categorically stated in Authentic Hadeeth that Sayyidina Rasul-ullah (Sallaho Alaihe Wassallam) stated:

    Pray as you have seen me Pray...

 

Since he didn’t make any distinction in this Hadeeth it equally applies to men or women the same way. Instead of presenting one part of the Hadeeth lets produce the full text from Saheeh Bukhari:

 

Hadeeth:

    دثنا
محمد بن المثنى قال: حدثنا عبد الوهاب قال: حدثنا أيوب عن أبي قلابة قال:
حدثنا مالك أتينا إلى النبي صلى الله عليه وسلم ونحن شببة متقاربون فأقمنا
عنده عشرين يوما وليلة وكان رسول الله صلى الله عليه وسلم رحيما رفيقا فلما
ظن أنا قد اشتهينا أهلنا أو قد اشتقنا سألنا عمن تركنا بعدنا فأخبرناه قال
ارجعوا إلى أهليكم فأقيموا فيهم وعلموهم ومروهم وذكر أشياء أحفظها أو لا
أحفظها وصلوا كما رأيتموني أصلي فإذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم
أكبركم

    
Narrated Malik (RA):  We came to the Prophet (Sallallaho Alaihe Wassallam) and
stayed with him for twenty days and nights. We were all young and of
about the same age. The Prophet (Sallallaho Alaihe Wassallam) was very
kind and merciful. When he realized our longing for our families, he
asked about our homes and the people there and we told him. Then he
asked us to go back to our families and stay with them and teach them
(the religion) and to order them to do good things. He also mentioned
some other things which I have (remembered or) forgotten. The Prophet
then added, "Pray as you have seen me praying and when it is the time
for the prayer one of you should pronounce the Adhan and the oldest of
you should lead the prayer. [bukhari]

 

Circumstances & Commands in the Hadeeth:

 

There are (4) things to note in this Hadeeth:

 

1.         These were a group of men (no women) who had the blessed oppurtunity of staying in the company of Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam)
2.         They were ORDERED to pray like Sayyidina Rasul-ullah (Sallallaho Alaihe Wassallam)
3.         They were ALSO ORDERED to call the Adhaan
4.         They were ALSO ORDERED for the oldest one to lead the prayer

 

Madkhali selective interpretation of the Hadeeth:

1.  If the prayer of the women is the same as men according to this Hadeeth then:
2.  How come it is NOT OBLIGATORY OR SUNNAH on women to call the Adhan with every prayer?
3.  How come it is NOT OBLIGATORY OR SUNNAH on the oldest women to become Imam in every prayer?

 

Do other Narrations restrict Adhan and becoming Imam for women?

If the Madkhali response is that other Ahadeeth restrict calling the
Adhan and leading the prayers for women then we say that other Ahadeeth
also state that the method of prayer for women is different to men as explained in detail here.

 

 

 

Differences in Salah between men and women

[ummtaalib]

(Click on pictures to enlarge)

 

 

 

Salaah of Women in the Light of the Sunnah

Published by: Madrasah Taleemuddeen

 

Allah Ta'ala is the Guardian of His Deen and He alone will protect it till the last day. As a means, in every era Allah Ta'ala used the Ulama-e-Haq and His true servants to dispel any confusion and deviation from any quarter. Thus over the centuries despite the many attacks on Deen by the deviant groups, by means of the tireless efforts of the Ulama-e-Haq Allah Ta'ala has preserved the Deen in its pristine purity. This will Insha Allah continue till Qiyaamah.

 

This treatise has been prepared to dispel the myth that the mazahib of the four Imaams of fiqh (viz. Imaam Abu Hanifa, Imaam Maalik, Imaam Shafi'ee and Imaam Ahmad bin Hambal [Rahimahumullah]) are not based on sound proofs from the sources of Shari'ah, viz the Qur'an, Sunnah, Ijma' and Qiyaas, in particular with regard to the Salaah of females.

 

Women's Salaah Book.pdf

 

 

 

 

 

Salah of Men and Women - The Differences In The Prayer

Mufti Muhammad Yusuf Danka

Croydon Masjid & Islamic Centre

Salah_of_Men_and_Women The_Differences_In_The_Prayer_.pdf

 

 

 

 

 

"The Salaah of a Believer in the Qur'an & Sunnah"

by Shaykh Abu Yususf Riyadhul Haqq:

http://www.scribd.com/doc/39060492/The-Salah-of-a-Beleiver-in-the-Quran-Sunnah-by-Sheikh-Abu-Yusuf-Riyadh-Ul-Haq


 

 

 

Differences in Salah between Men and Women: According to evidences

The following is a short work on the differences in Salah between men and women according to proof texts (dala’il) from the Hadith literature as well as the scholastic views of classical Sunni scholars of the past . It contains a direct reply to the claims of modern day Salafism and its figure heads like the late Ibn Baz (d. 1999) and Nasir al-Albani (d. 1999).

The keen reader may also obtain the following books for a lengthier treatment on this subject with regards to Women’s prayer specifically:

READ MORE HERE.....

READ BOOK ONLINE

 

 

 

 

The keen reader may also obtain the following books

for a lengthier treatment on this subject with regards to Women’s prayer specifically:

 

 

[ummtaalib]

Is there a difference in the salat of men and women?

 

 

Question

 

In Sahih Bukhari, Our prophet Swallaho Alaihewasallam(peace be upon him)said "Pray as you have seen me to pray". He didn't shown any different way to pray for ladies. Why ladies are praying differently as per Hanafi Fiqh.

 

Please clarify.

 

 

Answer

 

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

 

 

We are muqallids (followers) of the Hanafī fiqh.  We accept the rulings of our scholars regardless of whether we know or understand their proofs.  This is because they are the masters in the Islāmic sciences, such as fiqh, usūl al-fiqh, tafsīr, usūl al-tafsīr, hadīth, usūl al-hadīth, balāghah, etc.  Deriving fiqhī rulings is not as simple as looking at just one or two hadīth.  Therefore, we acknowledge our lack of expertise in these fields and accept the rulings of those who have mastered these sciences.

 

Having said that, the Prophet صلى الله عليه وسلم did, in fact, show differences between the prayer of a man and a woman.  Ml. Talha Desai has explained this in detail in Fatwa # 16795.  The answer is attached below. 

 

 

 

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

 

Your query consists of two questions, namely:

 

1. Is there a difference in the salat of men and women?

2. Respond to the article that states “The way in which women pray is the same as the way in which men pray”

 

Hereunder, we wish to present answers to the above questions.

 

Is there a difference in the salat of men and 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. 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 who call themselves “Ahlul Hadith”, 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.

 

In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references.

 

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.

لن يفلح قوم ولوا أمرهم امرأة

 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, Qadeemi)

 

ولا تؤمن امرأة رجلا

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, Idaratut Talifaat Ashrafiyya)

 

2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands.

 

التسبيح للرجال والتصفيق للنساء

Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan)

 

3. Jummu’ah salat is fardh upon men but not on women.

الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض

Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya)

 

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.

 

 صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها

 

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)

ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة

Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi)

 

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.

لا تقبل صلاة حائض إلا بخمار

 

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, Ilmiyya)

 

6. Women are not allowed to call out the Azaan whereas men are encouraged to do so.

 

ليس على النساء أذان ولا إقامة

 

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.

 

رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها

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)

 

يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها

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, Maktaba Al-Qudsi)

 

8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men.

صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا

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, Dar Al-Fikr)

 

9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women.

 

أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال  إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل

Yazid bin Abi Habib (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)

 

(The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran)

 

10. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat.

 

عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها

Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat)

 

(The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)

 

Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat:

1.

عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها

Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi)

 

("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves).

 

2.

عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز

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, Al-Majlis al-Ilmi)

 

3.

عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن

Khalid bin lajlaaj reports: “Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi)

(“Tarabbu'”: to sit cross legged).

 

4.

عن نافع ؛ أن صفية كانت تصلي وهي متربعة

Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi)

 

5.

عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة.

Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi)

 

6.

عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يحتفزن

Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya)

 

(The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran)

 

Note: This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore.

 

7.

(قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها

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.

 

8.

المراة تخالف الرجل في افعال الصلاة

Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, Suhail Academy)

 

 

Answers to the proofs and objections of the “Ahlul Hadith”:

Majority of the proofs 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 late Shaykh Bin Baaz and Shaykh 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. Hereunder, is our response to the article:

 

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.

 

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.

 

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.

 

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)

 

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).

 

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)

 

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.

 

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:

يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“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.

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:

قال رأيت أم الدرداء تصلي متربعة

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:

عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل

“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:

كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال :

( تفعل المرأة في الصلاة كما يفعل الرجل )

أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه

 

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.

 

And Allah knows best

Wassalam u Alaikum

Ml. Talha Desai,
Student Darul Iftaa

 

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

Source

[ummtaalib]

Pray as You Have Seen Me Pray

Dr. Mufti Abdur-Rahman ibn Yusuf

Zamzam Academy

 

Are you praying the right way? Are you sure you’re following Qur’an and Sunnah? Below the navel or above the navel? Feet to feet? Should you say ameen out loud, or silently? And how should a woman really pray?

 

Here’s your chance to learn the ruling of prayer and where it is derived from, class taught by Dr. Mufti Abdur-Rahman ibn Yusuf who will cover the essential areas of difference of opinion and much more using evidence straight from the Qur’an and Sunnah.

 

 

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[ummtaalib]

Proofs for the Differences in the Prayer of a Man and Woman

 

Reliable Fatwas

[ummtaalib]

A refutation of claims made by Shaykh al-Albani that there is no difference between the salah of men and women.

The truth concerning differences in the salah of men and women

By Mufti Talha Desai

The following was written in response to an article found on the well known Islam QA website relating to the issue of difference in the salah of a man and a woman. Mufti Talha Desai, under the guidance of Mufti Ebrahim Desai, penned a response refuting this idea and affirming that there is in fact differences in the salah of a man and a woman in light of the ahadith of Allah’s Messenger (Allah bless him and grant him peace) and the teachings of the Sahabah and the salaf. Mufti Talha Desai writes:

Majority of the proofs presented in the article are taken from the book authored by Shaykh Nasir al-Din al-Albani (d. 1420 H) titled Sifat Salat al-Nabi. This book contains many mistakes and was refuted by many ‘ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1420 H). In fact, the late Shaykh ‘Abd al-Aziz bin Baz (d. 1420 H) and Shaykh Salih al-Munajjid have also given rulings contrary to that which is in the book of al-Albani regarding this issue. So, it seems as though al-Albani was the only scholar claiming that there is no difference between the salah of men and women. Hereunder, is our response to the article:

The 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 al-Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih al-Bukhari, including the likes of Ibn Hajar ‘Asqalani, ‘Allamah ‘Ayni, Ibn Battal etc. had given this interpretation. It is only al-Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of al-Albani.

2. It should be known that the interpretation by al-Albani and his logical inference of this hadith cannot be accepted at all, because it goes against other ahadith in which Allah’s Messenger (Allah bless him and grant him peace) clearly draws a difference between the salah 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 din. The ahadith above are sufficient evidence to show that men and women are not equal in all aspects of din. The meaning of the above hadith is that women resemble men with regards to their body constitution. This is because Hawwa (Allah’s peace be on her) was created from Adam (Allah’s peace be on him) and thereof the progeny of men and women began. (Ma’arif al-Sunan, 1:374)

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 salah , there are many ahadith in which Allah’s Messenger (Allah bless him and grant him
peace) differentiated between the salah 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.
Response:

According to the principles of hadith laid down by the fuqaha and muhaddithin, this hadith can be relied on, since it is supported by many other ahadith and verdicts of Sahabah, who were the students of Allah’s Messenger (Allah bless him and grant him peace). It is supported by many shawahid (corroborative reports – a term of usul al-hadith). (I’la al-Sunan, 3:33)

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).

Response:
1. The issue of woman’s salah 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 muhaddith and student of Imam Bukhari, Imam Tirmidhi (Allah have mercy on them). The fuqaha of all four madhahib accept mursal ahadith, but obviously with certain conditions (Athar al-Hadith al-Sharif). Therefore, it will totally incorrect to blatantly state that; “this hadith is mursal, which is a category of da’if (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’la al-Sunan, 3:26.

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.

Response:
1. It is incorrect to state; “but the only evidence that counts is the words of Allah and His Messenger (peace and blessings of Allaah be upon him)”.This statement infers that the statements of tabi’in and ‘ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Qur’an and the ahadith. Allah mentions in the Qur’an:
 

يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“O those who believe obey Allah and obey His Messenger and those in authority amongst you” (4: 59)

Early commentators of Qur’an such as Ibn Abbas, Mujahid and Hasan Basri have stated that; “those in authority amongst you” refer to the fuqaha and ‘ulama (Ma’arif al-Qur’an). We are commanded to follow the teachings of tabi’in and ‘ulama for there teachings are based on the Qur’an and ahadith. The author of this article states that; “only the words of Allah and Allah’s Messenger (Allah bless him and grant him peace) are the only evidence that count”, then why does he quote from the writings of al-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.

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 Allah’s Messenger (Allah bless him and grant him peace) 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 Umm ‘l-Darda’ as proof, because there is a narration recorded by Imam Tahawi (Allah have mercy on him) which states contrary to it. The hadith is as follows:
 

قال رأيت أم الدرداء تصلي متربعة

Ibrahim bin Abi Ablah narrates: “I saw Umm ‘l-Darda’ performing salah in the tarabbu’ position” (Tuhfa al-Akhyar, 2:338)

3. The author of the article claims that Imam Ibn Abi Shaybah recorded from the salaf that the way in which men and women performed salah 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 salah as a man performs salah .

The author of this article has probably relied on the book Sifat Salat al-Nabi authored by al-Albani. This is because the mistake made by al-Albani in his book is the same mistake made by the author of this article. Al-Albani claimed that Ibrahim al-Nakha’i said: “A woman will do as a man does in salah ”. He also adds that this narration has a sahih sanad (authentic chain of narrators).

However, this was not what Ibrahim al-Nakha’i said and nor was this ever his view. The correction words of Ibrahim al-Nakha’i that appear in Musannaf Ibn Abi Shaybah are:

عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل

“A woman will sit as a man sits in salah ” (Musannaf Ibn Abi Shaybah, #2804)

Hereunder, are the interpolated words of al-Albani:
 

 

كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال :

( تفعل المرأة في الصلاة كما يفعل الرجل )

أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه

 

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 salah of men and women and it would be incorrect to claim that the salah of both genders are common. We ask Allah to grant us sincerity and make this humble effort a means of exposing the truth.

Friends of Deoband

[ummtaalib]

Women’s prayer

 

Assalamu alaykum

 

Question

In the hanafi mad-hab, what is the best way for a woman to pray? Some say just like the Prophet (S) but then other say he advised his wives to pray differently.

If we are supposed to pray differently (in a more concealing fashion, how I understand it), then what about when I’m praying at home? Wouldn’t there be no need to conceal oneself if you’re alone? Should I pray differently in public?

 

Can you please reference specifically to how high to raise one’s hands, how straight the back should be in ruku, where hands placed in sajdah/how straight back should be, how the legs should be in sitting, and can you please refer to the hadith that says there should be distance between the thighs and the stomach, in relation to women’s prayer?

 

 

Answered by: Mufti Abdullah Nana

Verified by: Mufti Abdurrahman ibn Yusuf

 

In the name of Allah, Most Gracious Most Merciful

 

The Salafis or Ahle Hadith in today’s time claim that a woman’s salat is just like that of men and there is no need for a woman to perform salat in a concealing manner as recommended by the Imams of the four schools. They claim that the hadiths which describe the method of prayer for men is general and applies to women as well. They do not consider the fact that the laws for women are different from the laws of men in many aspects of Din, including salat. For example, women have to cover their hair whereas men do not have to. They have also overlooked the fact that there are clear and explicit hadiths which describe the women’s method of prayer to be different from that of men. It has not been reported that any Sahabi or Tabi’s ever considered the salat of women to be the same as that of men. This is an incorrect view that goes against all four schools of Fiqh, not just the Hanafi school (please refer to Chapter 4 pg. 67 in The Salah of Women). There are numerous ahadith of Rasulullah Salallahu Alayhi Wa Sallam, and many statements of the Sahaba and Tabi’in which prove that a woman should offer her prayer in a concealing manner. You should rest assured that this method of prayer is completely correct and accordance to the teachings of Rasulullah Salallahu Alayhi Wa Sallam. For a detailed answer to your question, I advise you to read a book entitled The Salah of Women published by Madrasah Arabia Islamia in Krugersdorp, South Africa [available at Al-Rashad Books]. I will now try to answer the different aspects of your question by quoting relevant excerpts from this book.

 

Women should perform their salat in a concealing manner at all times because Rasulullah Salallahu Alayhi Wa Sallam has commanded them to do so in a general sense without restricting it to any particular situation or time. Rasulullah Salallahu Alayhi Wa Sallam said, “The salat of a woman is not accepted unless she wears a veil.” (Sunan Bayhaqi) This is a general statement applying to all situations. Also, even if a woman is in the privacy of her home and there is no one to look at her, the angels are still there and a person should dress modestly in their presence. A woman should not look upon this as a burden, rather she should consider it as a commendable action deserving of reward. Rasulullah Salallahu Alayhi Wa Sallam said, “Indeed Allah looks at her (the woman who conceals herself by attaching her stomach to her sides) and says, ‘O My Angels. Bear witness that I have forgiven her.” (Sunan al-Bayhaqi)

 

Regarding the exact method of a woman performing salat, we would advise you to consult with a sister who is well-versed in Islamic knowledge and to have her teach you how to practically offer your salat. This method has proven to be very effective and informative. If this is not possible, then you should refer to the books. I will outline the method of prayer for women below taking from The Salah of Women:

 

The great scholar of hadith, Imam Bayhaqi has mentioned a general rule regarding the manner of a woman’s salat. He writes, “The separating factor between the laws of salat of males and females is that of concealment. A woman is commanded to do all those actions which are more concealing for her.” (Sunan al-Bayhaqi)

 

1. When beginning salat, a woman should raise her hands to her shoulders without taking her hands out of her cloak. This is mentioned in a hadith of Majma’ al-Zawa’id and was the practice of Umm al-Darda as is reported in Musannaf Ibn Abi Shaybah.

 

2. Women should bow down slightly, just enough for the hands to touch the knees. Do not bend down so much that the back becomes completely straight like the males.

 

3. The hands should be placed in line with the ears and close to the ears while in sajdah. The fingers should be close together and facing the qiblah.

 

4. The manner of sitting in salat for women is to sit on the left buttock, take the feet out to the right and keep the right thigh on the left thigh. The feet must be kept horizontally on the ground and not kept erect. Abdullah Ibn Umar Radhiyallahu ‘Anhu said that women during the time of Rasulullah Salallahu Alayhi Wa sallam were then ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves.” (Jami’ al-Masanid). Abul Wafaa Afghani adds, “This is the most authentic narration of this chapter. It is for this reason that Imam Abu Hanifa has made it the basis of his madhab.”

 

5. The ahadith describing the manner of the salat of Rasulullah Salallahu Alahyi Wa Sallam state that he used to separate his thighs from his stomach. (Sunan Tirmidhi, Sunan Abi Dawud). However, this is in reference to the salat of men. There are explicit ahadith which emphasize that the salat of women is different in this aspect. Abdullah Ibn Umar Radhiyallah Anhu reports that Rasulullah Salallahu Alayhi Wa Sallam said, “When a woman sits during sajdah, she should place her one thigh over the other and when she prostrates, she must attach her stomach to her thighs so that it is more concealing for her.” (Sunan Bayhaqi) In all, there are twelve narrations from Rasulullah Salallahu Alayhi Wa Sallam, the Sahaba, and the Tabi’in in this regard. We will not quote all of them at this juncture for the sake of brevity.

 

6. For benefit’s sake, I also wish to include another relevant issue regarding the salat of woman. Rasulullah Salallahu Alayhi Wa Sallam commanded men not to spread their arms on the ground like a dog (Sahih Muslim, Tabrani). However, this command does not apply to women. Yazid bin Habib narrates that Rasulullah Salallahu Alayhi Wa Sallam passed by two women who were performing their salat. He said to them, “When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects.” (Maraasil Abi Dawud)

 

Allah knows best.

May Allah give us all the divine inspiration to offer a perfect salat.

Mufti Abdullah Nana

Source