FIQH DIFFERENCES SERIES Ahle Hadith-Hanafi part 1
Differences in Prayer Posture between men and women
The
following discussion will Present discussion
and Status of Ahadith on the issue.
However,
before all else it should be borne in mind that the debate is not regarding one
method being prohibited and another permissible or Fardh.
The discussion is not
to establish the supremacy of one opinion over to other But to teach the
muslims that there is difference of opinion and it is natural based on Ahadith.And both group has evidence from Hadith to support its position.
Hanafi Ulema are of the view that in matter of Fiqh (Jurisprudence) their are some acceptable difference of opinion between scholars.
For
certain Issues there are many Ahadith narrated by Different Sahaba as
they saw Prophet on different occasionon/at different point of time.
Accordingly
on a Particular Issue more than one Position is obvious like Ameen
Loud/Silent are Possible and correct as prophet did differently at
different point of time and sahaba reported as they saw.
But the painful part is some Ghair Muqallid/Ahle Hadith brothers claim that only they are correct others as wrong.
By
this way Indirectly/unknowingly they are denying some of the Ahadith of
Rasulullah S.A.W. in order to prove that only they are correct. It is a
grave mistake.
Their
Claim has confused some less knowlagable Muslims and they at times
argue and fight without knowing the complete picture and who donot know
the Ahadith refrence of Ruling by Imam Abu Haneefa R.A.It is creating conflict/debate and sometimes they abuse each other on Face book/You tube.
May Allah help the Muslim Ummah.(Ameen)
1.FIRST AHLE HADITH POSITION IN QUESTION FORM
2. THEN ITS ANSWER AND HANAFI POSITION
taken with thank FULL FULL DETAIL REFER
http://central-mosque.com/index.php/Acts-of-Worship/differences-in-salah-between-men-and-women.html
Question: Isn't the way the women pay different from man? Came across the ruling that speaks otherwise, please explain!
The way in which women pray is the same as the way in which men pray
Would u please tell me the
proper way for women to sit, when we pray, also can you please
differenciate the sitting position, from men.
Praise be to Allaah.
The way in which women pray is
the same as the way in which men pray in every part of the prayer,
prostration, sitting, and so on. This is based on the following
evidence:
1 – The Prophet (peace and
blessings of Allaah be upon him) said: "Pray as you have seen me
praying." Narrated by al-Bukhaari. This is addressed to both men and
woman.
Shaykh al-Albaani (may Allaah have mercy on him) said:
Everything that we have said
above about the way in which the Prophet (peace and blessings of Allaah
be upon him) prayed applies equally to men and women. There is nothing
narrated in the Sunnah which implies that women are exempted from any of
that. 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.
Sifat Salaat al-Nabi, p. 189
2 – The general meaning of the
words of the Prophet (peace and blessings of Allaah be upon him): "Women
are the twin halves of men." Narrated by Abu Dawood, 204; al-Tirmidhi,
105, from the hadeeth of 'Aa'ishah. Also narrated by al-Daarimi, 764,
from the hadeeth of Anas.
Al-'Ajlooni said: Ibn Qattaan said: The isnaad from 'Aa'ishah is da'eef (weak), but the isnaad from Anas is saheeh (sound).
Kashf al-Khafa', 1/248
Al-Khattaabi said: What we
understand from this is: If something is said in the masculine, it is
addressed to women too, except in cases where there is evidence to
indicate that it applies only to women.
Some of the scholars said that a
woman should not sit as a man sits (in prayer), and they quoted two
da'eef (weak) hadeeths as evidence for that.
Al-Bayhaqi said:
Two da'eef hadeeth were narrated concerning that, the like of which cannot be taken as evidence.
The first is the hadeeth of
'Ata' ibn al-'Ajlaan from Abu Nadrah al-'Abdi from Abu Sa'eed al-Khudri,
the companion of the Messenger of Allaah (peace and blessings of Allaah
be upon him) from the Messenger of Allaah (peace and blessings of
Allaah be upon him), that he used to command the men to spread out their
arms in their prostration and he used to tell the women to keep their
arms close to their sides in their prostration. He used to tell the men
to spread their left foot along the ground (and sit on it) and place the
right foot upright during the tashahhud and he used to tell the women
to sit, kneeling, on their heels." Then al-Bayyhaqi said: This is a
munkar hadeeth.
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.
Ibn Hajar said:
Ibn Mu'een said: He is nothing.
On one occasion he said: He is da'eef. Al-Bukhaari said: He is da'eef.
Al-Nasaa'i said: He is da'eef. Lisaan al-Mizaan, 2/334.
Ibn 'Adiyy said: It is clear
that Abu Mutee' is da'eef in his ahaadeeth and everything that he
narrated, and for most of his narrations there are no corroborating
reports.
Al-Kaamil fi Du'afa' al-Rijaal, 2/214
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).
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.
And Allaah knows best.
Answer:
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 sat 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
Ml. Talha Desai,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
