The truth concerning differences in the salah of men and women

[ummtaalib]

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.

 

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